TWO Sermons preached before the King's Majesty at Whitehall. Of the Birth of CHRIST.  
The one on Christmas day ANNO 1609.  
The other on Christmas day last ANNO 1610.  
¶ By the Bishop of Elie his majesties Almoner.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. ANNO 1610.   

A SERMON PREACHED BEfore the King's Majesty at Whitehall, On Monday the 25. of December, Being Christmas day, ANNO 1609.  
¶ By the Bishop of Elie His majesties Almoner.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. Anno 1610.   

A SERMON PREACHED BEfore the King's Majesty at Whitehall, on Christmas day. ANNO 1609.  GALAT. 4. vers. 4, 5. 
When the fullness of time was come, God sent his Son, made of a woman, made under the Law.  
That, He might redeem, them that were under the Law, that we might receive the Adoption of sons.  
IF, when the fullness of time cometh, God sent his Son: then, When God sent his Son, is the fullness of time come. And as this day, God sent his Son. This day therefore, (so oft as by the revolution of the year it cometh about) is to us a yearly representation of the fullness of time. So it is: and a special honour it is to the Feast, that so it is. And we ourselves seem so to esteem of it. For we allow for every month a day, (Look how many months so many days) to this Feast; as if it were, and we so thought it to be, the full recapitulation of the whole year.  
This honour it hath, from Christ, who is the substance of this, and all other Solemnities. Peculiarly, à Christi missâ, from Christ's sending. (For, they that read the ancient writers of the Latin Church, Tertullian and Cyprian, know that Missa, and Missio, and Remissa, and Remissio, with them are taken for one. So that Christi missa is the sending of Christ.) And when then hath this Text place so fit, as Now? Or what time so seasonable to entreat of it, as This? Of the sending of his Son; as, when God sent his Son: Of the fullness of time; as, on the yearly return and memorial of it.  
To entreat of it then. The Heads are two. 1. Of the fullness of time. 2. And of that, wherewith it is filled. 1. Time's fullness, in these, when the fullness of time came. 2. Times filling in the rest, God sent his Son, made of a woman, made under the Law, etc.  
In the former, (Quando venit plenitudo temporis,) there be four points. 1. Plenitudo temporis, That, time hath a fullness; or, that there is a fullness of time. 2. Venit plenitudo. That, that fullness cometh, by steps and degrees, not all at once. 3. Quando venit. That, it hath a Quando, (That is,) There is a time, when time thus cometh to this fullness. 4. And, when that When is? And that is, When God sent his Son. And so pass we over to the other part, in the same Verse, Misit Deus; God sent his Son.  
For the other part, (touching the filling of time.) There be Texts, the right way to consider of them, is to take them in pieces. And this is of that kind. And if we take it in sunder, we shall see, as it is of fullness, so a kind of fullness there is in it: every word, more full than other: every word, a step in it, whereby it riseth still higher, till by seven several degrees it cometh to the top, and so the measure is full. 1. God sent, the first. 2. Sent his Son, the second. 3. His Son made, the third. 4. And that twice made, made of a woman the fourth. 5. Made under the Law, the fi●t, every one fuller than other, still.  
And all this, for some persons, and some purpose. The persons,  nos, that we. The purpose, reciperemus, that we might receive. Nay, (if you mark it) there be two Vts, ut ille, ut nos, that He might, and, that we might. He might redeem: and we might receive, that is, He pay for it, and, we reap the benefit. 6. A double benefit, of Redemption first from the state of persons cast and condemned, under the Law, which is the sixth. 7. And then, of translation into the state of adopted children of God, which is the seventh; & the very filling up of the measure.  
All which, we may reduce to a double fullness. Gods, as much as He can send. Ours, as much as we can desire. Gods, in the five first. 1. God sent. 2. Sent his Son. 3. His Son made. 4. Made of a Woman. 5. Made under the Law. And Ours in the two latter, 6. We are redeemed, the sixth. 7. We receive adoption, the seventh.  
In that of Gods, every point is full; The thing sent full. The sending, and the manner of sending, full. The making, and the two manners of making, Of a woman, and, under the Law, both full. And our fullness in the two latter, the effects of these two Acts, or make of a woman under the Law, Redemption, and Adoption, which make up all. That, when we were strangers from the Adoption; and not that only, but lay under the Law, as men whom sentence had passed on: From this latter, we are redeemed, (He under the Law, that we from under the Law) That, (being so redeemed) we might further receive the adoption of children, (and as He the Son of man: So we might be made the sons of God.) Which two are as much as we can wish. And this is Our fullness.  
And to these, I will crave leave to add another fullness of Ours, rising out of these, and to make a motion, for it. That, as it is the time, when we from God, receive the fullness of his bounty: so it might be the time also, when He from us, may likewise receive the fullness of our duty. The time, of His Bountyfulnesse, and the time, of our Thankfulness: That it may be Plenitudo temporis, quâ ad illum, quâ ad nos; downward, and upward; from Him to us, and from us to Him again: and so be both ways, The fullness of time.  

Quando venit plenitudo temporis.  
FIRST, there is a fullness in Time. The term, 
Plenitudo temporis.  Fullness, carrieth our conceit to measure strait, from whence it is borrowed: which, is then said to be full, when it hath as much, as it can hold. 
Sap. 11.17.  Now, God hath made all things in measure: and if all things, than Time. Yea, Time itself is by the Apostle called, 
Eph. 4.13.  Mensura temporis, The measure of time. As then, all other measures have theirs; so the measure of Time also hath his fullness, when it receiveth so much, as the capacity will contain no more. So, Time is a measure: it hath a capacity: that hath a fullness. That, there is such a thing, as the fullness of time.  
But, nothing is full at first: no more is Time by and by. Venit plenitudo, 
Venit plenitudo.  it cometh, not at once, or straightways, but by steps and paces, nearer and nearer: Fills, first a quarter, and then half, till at last it come to the brim. And degrees there be, by which it cometh. 
Alcuin.  Ecce palmares posuisti dies meos, Psal. 39.6. From which word palmares, it is an observation of one of the Fathers, a man may read his time in his own hand: there is a likeness between a man's hand, and his time. As in the hand, visibly there is an ascent, the fingers rise still, till they come to the top of the middle finger; and when they be come thither, down again by like descent, till they come to the little, which is the lowest of all: So is it in our time; It riseth still by degrees, till we come to the full pitch of our Age, and then declineth again, till we grow to the lower end of our days. But, howsoever it may be (as it oft falls out) the descent is sudden, we go down headlong without degrees, go away in a moment; yet, ever this holdeth, to our fullness we come not, but by degrees.  
Now thirdly, this coming hath a Quando venit, 
Quando venit.  a time, when it cometh thither. As a time there is a great while, when we may say, 
joh. 7.6.  Nondum venit hora, the time is not yet come, while the measure is yet but in filling: 
joh. 12.23.  So at the last, a time too, that we may say, Venit hora, the time is now come, when the measure is full: That is, A time there is, when time cometh to the full: As in the day, when the Sun cometh to the Meridian Line: in the month, when it cometh to the point of opposition with the Moon: in the Year, when to the Solstice: In man, when he cometh to his full years: for that is the fullness of time the Apostle allegeth, in the three verses before.  
And, when is that When, that time thus cometh to his fullness? 
Quando.  Quando misit Deus, when God sends it: for, Time receives his filling from God. Of itself, time is but an empty measure, hath nothing in it: Many days and months run over our heads, Dies inanes, saith the Psalmist. Menses vacui, saith job: Empty days, Psal. 78.33. Void months, without any thing to fill them, job 7.3.  
That which filleth time, is some memorable thing of Gods pouring into it, or (as it is in the Text) of his sending, to fill it withal. Misit Deus is it: and so cometh Time to be more or less full; thereafter as that is, which God sends to fill it.  
Now, many memorable mission's did God make, before this here; whereby in some measure, he filled up certain times of the year under Moses, and the Prophets: all which, may well be termed, The implements of Time.  
But, for all them, the measure was not yet full: filled perhaps to a certain degree, but not full to the brim: full it was not (seeing it might be still fuller) till God sent That, than which, a more full could not be sent.  
And, That He sent, when He sent his Son, a fuller then whom, He could not send, nor Time could not receive. Therefore, with the sending Him, when that was, Time was at the top, that was the Quando venit, than it was plenitudo temporis, indeed.  
And, well might that Time, be called the fullness of Time. For, when He was sent into the world, 
Col. 2.9. joh. 3.34. joh. 1.14. joh. 1.16.  in whom the fullness of the Godhead dwelled bodily. In whom the Spirit was not by measure. In whom was the fullness of grace and truth. Of whose fullness we all receive, when He was sent, that was thus full, then was Time at the full.  
And well also might it be called, the fullness of Time, in another regard. For, till then all was but in promise, in shadows, and figures, and prophecies only, which fill not, God knows. But when the performance of those promises, the body of those shadows, the substance of those figures, the fulfilling or filling full of all those Prophecies came, then came the fullness of Time, truly so called. Till then, it came not: then, it came.  
And well might it be called the fullness of time, in a third respect. For, then, the Heir, (that is the world) was come to his full age: and so, that the fittest time, for Him to be sent. For to that, compareth the Apostle their estate then; that, the former times under Moses and the Prophets were as the nonage of the world; sub Paedagogo, in the 3. Chapter, ver. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at their A. B. C. or rudiments, (as in the very last words before these) Their estate then, as of Children in their minority, little differing from servants. For, all this while, nondum venit, the fullness of time was not yet come. But a time there was, as for man; so for mankind to come to his full years: That time, came with Christ's coming, and Christ's coming with it, and never till then, was the fullness of time; but then, it was.  
And let this be enough, for this point; more there is not in the Text. But if any shall further ask, why then, at that age of the world, the world was at his full age, just then, and neither sooner nor later? I know, many heads have been full of devices, to satisfy men's curiosity in that point. But, I hold it safest, to rest with the Apostle (in the second verse) on God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let that content us. Then was the time, for that was Tempus praefinitum à Patre, the time appointed of the Father. For, even among men, (though the Father being dead) the Law setteth a time, for the Son to come to his heritage: yet the Father living, no time can be prefixed, but only when it liketh Him to appoint; and the Father here, liveth; and therefore let his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stay us. 
Acts 1.7.  The times and seasons, He hath put in his own power, it is not for us to know them. This is for us to know, that, with his appointment, we must come to a full point. So doth the Apostle: and so let us, and not busy ourselves much with it. Time is but the measure or cask; that wherewith it is filled, doth more concern us. To that therefore let us come.  
The degrees are seven (as I said.) To take them, 
God sent.  as they rise. Misit Deus. God sent. That standeth first; and, at it, let our first stay be. That, will fall out, to make the first degree. For, even this, that God sent at all, Ipsum mittere Dei, this very sending itself, is a degree. It is so; and so we would reckon of it, if we knew the Sender, and who He is; the Majesty of his presence how great it is, and how glorious, how far surpassing all we can see on earth.  
For Him, for such an one as He, to condescend, but to send; is sure a degree. For, enough it had been, and more then enough, for Him, to be sent to; and not to send, Himself. To have sit still, and been content, that we might send to Him, and have our message and petition admitted; and not, He send to us. That had been as much as we could look for, and well, if we might have been vouchsafed but that. But it was He, that sent: not we to Him first, nay, not we to Him at all, but, He to us.  
He to us? And what were we, that He to us? Us, 
Ephes. 2.12.  (as elsewhere he termeth us) mere Aliens from Him, and His Household; Not that only, but Us, in case of men, whom the Law had passed upon. (So is our estate described in the end of the Text:) for Him, to send to Us, so great as He, to such as we; to think us, tanti, so much worth, as to make any mission, or motion, or to disease any about us; This, may well be the first. Be it then so; that to us, or for us, or concerning us, God would trouble Himself, to make any sending. A fullness, there is in this. Full He was; a fullness there was in Him, (even the fullness of compassion in His bowels over our estate,) else such a Sender, would never once have sent.  
God sent; 
His Sonnc.  Sent, and sent his Son. That, (I make no question,) will bear a second. Others He might have sent; and whosoever it had been He had sent, it might well have served our turns. If, sent by the hand of any his Servants, any Patriarch, Prophet, any ordinary messenger, it had been enough. So hitherto had been his Sending. So, and no otherwise, ever till now.  
Then, if to send by any may seem sufficient; to send His Son, must needs seem full. For, ever the more excellent the Person sent, the more honourable the sending: the greater He; the fuller it. Now, greater there is not, 
Colos. 2.9.  than His son, His first, His only begotten Son, in whom the fullness of the God head dwelled; In sending Him, He sent the greatest, the best, the fullest thing He had.  
To heap the measure up yet more, with the cause of his sending, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It was voluntary. He sent him not for need: but for mere love to us, and nothing else. There was no absolute necessity, that He should have sent Him. He might have done what He intended by the means and ministery of some beside. God could have enabled a Creature; a Creature enabled by God, and the power of his might, could soon have troad down Satan under our feet. But, if it had been any other He had sent; his love and regard to us, had not showed so full. It had been ostendit Deus charitatem, but not, Ecce quantam charitatem ostendit Deus. 
1. john. 3.1.  Whomsoever He had sent beside, his love had not been full, at least not so full, as it should have been, if He had sent his Son. That therefore it might be full, and so appear to us for full; Misit Deus filium suum. Enough it was, in compassion of our estate, to have relieved us, by any: Men that are in need to be relieved, care not, who they be that do it. Enough then for compassion: but not enough, to manifest the fullness of his love, unless to relieve us, He sent his own Son.  
This is full, 
Made.  one would think: Yet, the Manner of his sending him, is fuller still. Misit filium; Filium factum. Sent his Son; His Son made. Sent Him, and sent Him made. This is a third. For, if He would have sent Him, He should not have sent Him, made: but as He was, neither made, nor created, but like himself, in his own estate, as was meet for the Son of God, to be sent. To make Him any thing, is to mar Him, be it what it will be. To send Him made, is to send Him marred, and no better. Therefore, I make no doubt, Christ's sending is one degree, His making is another: So to send, as withal to make, are two distinct measures, of this filling. As He is, He is a Maker, a Creator: If God make Him any thing, He must be a thing made, a Creature; and that, is a great disparagement. So that, howsoever the Time is the fuller, for this; He is the emptier: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fullness of Time, is his emptiness; The exalting of that, 
Phil. 2.7.  his abasing. And, this very Exinanivit seipsum, emptying Himself, for our sake, is a pressing down the measure: and so, even by that, still the measure is more full.  
Yea, the very manner of this making, hath his increase too, addeth to it still. In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is not every making, but making it his nature. To have made Him a body, and taken it upon him for a time, till He had performed his Embassage, and then laid it off again, that, had been much: But so to be made, as once made and ever made: so to take it, as never lay it of more, but, continue so still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it to become his very nature; so to be made, is to be made indeed, so to to be made is to make the union full. And to make the union with us full, He was content, not to be sent alone, but to be made, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be made so, as never unmade more. Our manhood becoming his nature, no less than the Godhead itself: This is Filium factum indeed.  
Made, and twice made, (for so it is in the verse) factum ex, and factum sub, made of, and made under. Of a woman; under, the Law. So, two make there be, either of them of itself, a filling to the measure, but, both of them, maketh it perfectly full.  
Made, 
Made of a woman.  first of a woman: that, I take clearly to be one. For, if He, if the Son of God must be made a Creature; it were meet, He should be made, the best creature of all. And if made of any thing, (if any one thing, better than another) of that: made some glorious Spirit, Some of the orders of the Angels. 
john 1.14. Heb. 2.16.  Nay, made, but made no Spirit, Verbum caro factum est, The word became flesh: made, but made no Angel: Nusquam Angelos: He in no wise took the Angel's nature upon Him.  
But made man, First I will ask with David, 
Psal. 144.3.  Domine, quid est homo? Lord, what is man? And then, tell you his answer: Homo quasi res nihili. Man is like a thing of nought. And this he was made, this he became, made man, made of a woman; did not abhor the Virgin's womb, (as we sing daily, to the high praise of the fullness of his humility, to which his Love brought Him for our sakes.) For, whatsoever else He had been made, it would have done us no good. In this then, was the fullness of his Love, as before of his Fathers, that He would be made, and was made, not what was fittest for Him, but what was best, for us: not, what was most for his glory, but what was most, for our benefit and behoof.  
Made of a woman. For man He might have been made, & yet have had a body framed for Him in heaven, and not made of a woman. But when he saith, Factum ex muliere, it is evident, He passed not through Her as water through a Conduit Pipe, (as, fond dreameth the Anabaptist.) Made of, Factum ex: Ex, dicit materiam. Made of Her; She ministered the matter, Flesh of her flesh. Semen mulieris. 
Gen. 3.15.  The seed, and Semen intimum substantiae, that is, the principal and very inward chief part of the substance. Made of that, made of her very substance.  
And so have we here now in one, both twain his Natures. God sent his Son, There his Divine: made of a woman, Here his human Nature, That, from the bosom of his Father, before all worlds: this, from the womb of his mother, in the world. So that, as from eternity, God his Father might say, that verse of the Psalm. 
Psal. 2.7.  Filius meus es tu, hody genuite: Thou art my Son, this day have I begotten thee. So, in the fullness of time, might the Virgin his mother, no less truly say, Filius meus es tu, hody peperi te: Thou art my Son, this day have I brought thee into the world.  
And here now, at this word, made of a woman, He beginneth to concern us somewhat. There groweth an alliance between us: For we also are made of a woman. And our hope is, as, He will not be confounded, to be counted inter natos mulierum: No more will He be, 
Heb. 2.11. Rom. 8.29.  (saith the Apostle) to say in medio fratrum; to acknowledge us, his Brethren. And so by this Time He groweth, somewhat near us.  
This now, 
Made under the Law.  is full for the union with our nature, to be made of a woman. But so to be made of a woman, without He be also made under the Law, is not near enough yet. For, if he be out of the compass of the Law, that the Law cannot take hold of Him, factum ex muliere will do us small pleasure. And He was so borne, so made of a woman: As, the verity, of His conception, is in this factum ex muliere: So, the purity, is in this, that it is but ex muliere, and no more; Of the virgin alone, by the power of the Holy Ghost, without mixture of fleshly generation. By virtue whereof, no original soil was in Him; lust borne He was, 
1. Tim. 1.9.  and justo non est lex posita, No law for the lust, no law could touch him. And so we, never the better, for factum ex muliere.  
For, if one be in debt and danger of the Law, to have a Brother, of the same blood, made of the same woman, both (as we say) lying in one belly; will little avail him, except He will also, come under the Law, that is, become his Surety, and undertake for him. And such was our estate. As debtor we were, by virtue of Chirographum contra nos, 
Col. 2.14.  The hand writing that was against us. Which was our Bond, and we had forfeited it. And so, factus ex muliere, to us, without factus sublege, would have been to smalpurpose.  
No remedy therefore, He must be new made, made again once more. And so He was, cast in a new mould, & at his second making, made under the Law, under which if He had not been made, we had been marred: even quite undone for ever, if this had not been done for us too. Therefore, He became bound for us also, entered Bond anew, took on Him, not only our nature, but our Debt; our Nature, and Condition both. Nature, as men: Condition, as sinful men; expressed in the words following; [Them, that were under the law] for that was our Condition. There had indeed been no capacity in him, to do this, if the former had not gone before, factum ex muliere; if He had not been, as we, made of a woman; but the former was for this; Made of a woman He was, that He might be made under the law: Being ex muliere, He might then become sub lege, which before He could not, but then He might and did: And so, this still is the fuller.  
And when did He this? when was He made under the law? Even then, when he was circumcised. 
Gal. 5.3.  For this doth S. Paul testify, in the third of the next Chapter; Behold, I Paul testify unto you, whosoever is circumcised, factus est debitor universae legis. He becomes a debtor to the whole law. At His Circumcision then, He entered Bond anew with us, and in sign that so He did, He shed then a few drops of his blood, whereby He signed the Bond (as it were) and gave those few drops then, tanquam arrham universi sanguinis effundendi; as a pledge or earnest, that when the fullness of time came, He would be ready to shed all the rest; as He did. For, I would not have you mistake, though we speak of this, sub lege, being under the law, in the terms of a Debt sometimes: yet, the truth is, this debt of ours was no money debt, we were not sub lege pecuniariâ, but Capitali: and the debt of a Capital law, is death: and under that, under Death He went, and that the worst death law had to inflict, even the Death of the Cross, the most bitter, reproachful, cursed death of the Cross. So that upon the matter, factus sub lege, and factus in Cruse, come both to one; one amounts to as much, as the other. Well, this He did undertake for us, at His Circumcision: and therefore then, and not till then, He had his name given him, the name of jesus, 
Luk. 2.21  a Saviour. For then, took He on him the Obligation to save us. And look, what then at his Circumcision He undertook, at his Passion he paid, 
Col. 2.14.  even to the full, and having paid it, delevit Chirographum, canceled the sentence of the law, that till then, was of record, and stood in full force against us.  
Howbeit all this, was but one part of the law, But He was made sub lege universâ, under the whole law, and that, not by his death only, but by his life too. The one half of the law, (that is, the Directive part) He was made under that, and satisfied it, by the innocency of his life, without breaking so much, as one jot or tittle of the law: and so, answered that part (as it might be, the Principal.) The other half of the law, which is the Penalty, He was under that part also, & satisfied it, by suffering a wrongful death, no way deserved, or due by him, and so answered that (as it might be the forfeiture.) So, He was made under both, under the whole law. Satisfying the Principal, there was no reason, He should be liable to the forfeiture, and penalty: yet, under that He was also. And all, that the whole law might be satisfied fully, by His being under both parts, and so, no part of it light upon us.  
These two then, 1. Made of a woman. 2. Made under the law, ye see, are two several make, and both very requisite. Therefore, Either hath a several Feast, they divide this Solemnity between them. Six days a piece, to Either; as the several moieties of this fullness of time. This day, Verbumcaro factum, The Word made flesh: 
joh. 1.14.  That day, Him that knew no Sin, 
2. Cor. 5.21.  He made Sin; (that is) made him undertake to be handled as a Sinner, to be under the law, and to endure what the law could lay upon Him. And so now, the thing sent is full: and fully sent, because made: and fully made, because, made once and twice over: fully made ours, because fully united to us: Made of a woman as well as we. Made under the Law as deep as we, Both ex muliere, and sub lege. So of our nature (of a woman,) that of our condition also (under the law:) So, fully united to us in nature, and condition both.  
3. And so we are come, to the full measure of His sending. And, that we are come to the full, ye shall plainly see, by the overflowing, 
Verse 5.  by that which we receive from this fullness, which is the latter part of the verse, and is our fullness, even the fullness, of all that we can desire. For, if we come now to ask, For whom, is all this ado? This Sending, This making, over and over again? It is for us. So is the conclusion, ut nos, that we might from this fullness, receive the full of our wish. For in these two behind, Redemption, and Adoption; to be redeemed, and to be adopted, are the full of all, we can wish ourselves.  
The transcendent Division, of Good and Evil, is it, that comprehendeth all. And here it is. Our desire can extend itself no further, then to be rid of all evil, and to attain all, that good is. By these two, (being redeemed, and being adopted) we are made partakers of them both. To be redeemed from under the law, is to be quit of all evil. To receive the Adoption of children, is to be stated in all that is Good. For, all Evil is in being under the law, from whence we are redeemed; and, all Good, in being invested, in the heavenly Inheritance, whereunto we are adopted. Thus stood the case with us: 
Ephe. 3.12.  Aliens we were from God His Covenant, & his kingdom: More than that, Prisoner's we were, fast laid up under the Law. From this latter we are freed: of the former, we are Scised: And what would we more?  
Only, this you shall observe, that in the Idiom of the Scriptures, it is usual; two points being set down, when they are resumed again, to begin with the latter, and so end with the former. So is it here, At the first, made of a woman, made under the Law. At the resuming, He begins with the latter, made under the Law, That He might redeem them, that were under the Law. And then comes to the former, made of a woman, made the Son of man, That we by adoption might be made the Sons of God. But this we are to mark, it is He that is at all the cost and pain: and we, that have the benefit by it. At the redeeming it is, ut ille: At the receiving it is, ut nos.  
Briefly of either: 
That he might redeem them that were under the Law.  And first, of our Redeeming. Redeeming (as the word giveth it) is a second buying, or buying back of a thing, before aliened or sold. Ever, a former sale is presupposed before it. And such a thing there had gone before. A kind of alienation, had formerly been, whereby we had made away ourselves, (for a sale I cannot call it, it was for such a trifle) our nature aliened in Adam, for the forbidden fruit; a matter of no moment. Our Persons likewise, daily we ourselves alien them, for some trifling pleasure, or profit, matters not much more worth. And, when we have thus passed ourselves away, by this Selling ourselves under sin, 
Rom. 7.14.  the Law seizeth on us, and under it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 3.23. even locked up, as it were in a Dungeon, tied fast with the cords of our sins, Prou. 5.22: the sentence passed on us, and we waiting but for execution. What evil is there not, in this estate, and on every soul that is in it? Well then, the first ut, the first end is, To get us rid, from under this estate.  
He did it: not by way of entreaty, step in and beg our pardon: That would not serve; Sold we were, and bought we must be. A price must be laid down for us: To get us from under the Law, it was not a matter of Intercession, to sue for it, and have it. No, He must purchase it, and pay for it. It was a matter of Redemption.  
And, in Redemption or a Purchase, we look to the Price. For, if it be at any easy rate, it is so much the better. But with an high price, He Purchased us; it cost Him dear to bring it about. Non auro, nec argento. 
1. Pet. 1.18 19  Neither of them would serve, at an higher rate it was, even pretioso sanguine. His precious blood, was the price, we stood him in. Which He paid, 
Mat. 20.28.  when He gave his life a ransom for many.  
It stood thus, between Him and us, in this point of Redemption. Hear are certain malefactors, under the Law, to suffer, to be executed. What say you to them? Why, I will become under the Law, suffer that they should, take upon me their execution, upon condition, they may be quit: In effect so much, at his Passion He said, Si ergo me queritis Io. 18.6. If you lay hold on me, if I must discharge all, Sinite hos abire, Let these go their way, Let the price I pay be their Redemption: and so it was. And, so we come, to be redeemed from under the Law.  
And this is to be marked, that Them that were under the Law, and, We that are to receive, are but one, one and the same persons both: But being so redeemed, than we are ourselves. Till then, the Apostle speaks of us, in the third person, Them, that were under the Law, as of some strangers, as of men of another world, none of our own: But now being redeemed, the style changeth. He speaketh of us, in the first person ut nos, that we: for till now we were not our own, we were not ourselves, but now we are: till this, it was the old year still with us, but with the new year, cometh our new estate.  
Being thus redeemed, 
That we might receive the Adoption of Children  we are got from under the Law: and that is much. Till a party come to be once under it, and feel the weight of it, he shall never understand this aright; but then he shall. And if any have been under it, he knows what it is, and how great a benefit to be got thence. But is this all? No, He leaves us not here; but to make the measure complete, yea, even to flow over, He gives us not over, when he had rid us out of this wretched estate, till He have brought us to an estate, as good, as He himself is in. After our Redemption, we stood, but as Prisoners enlarged; that was all: But, still we were as strangers, no part, nor portion in God, or his kingdom: nor, no reason, we should hope for any. He now goeth one step further, which is the highest and furthest step of all. For further than it, He cannot go.  
That we might receive the Adoption, (that is) from the estate of Prisoners condemned, be translated into the estate of Children Adopted. Of Adopted: for, of natural, we could not: That is His peculiar alone, and He therein only above us, but else, fully to the joint fruition, of all that He hath, which is fully as much, as we could desire. And this is our Fieri out of His Factum ex muliere. We made the Sons of God, as He the Son of man; We made partakers of his Divine, 
2. Pet. 1.4.  as He of our human nature. To purchase our pardon, to free us from death, and the laws sentence, this seemed a small thing to Him: 
2. Sam. 7.19  yet this is Lex hominis. Man's goodness goeth no farther; & gracious is the Prince, that doth but so much. For who ever heard of a condemned man, Adopted afterward; or that thought it not enough and enough, if He did but scape, with his life? So far then to exalt his bounty, to that fullness; as pardon, and Adopt both, Non est lex hominis haec. No such measure among men, Zelus Domini Exercituum, The zeal of the Lord of Hosts, 
Es. 9.7.  was to perform this: The fullness of the Godhead, dwelled in Him, that brought this to pass.  
For (to speak of adopting:) We see it daily; No father adopt's, unless He be orb, have no child; or if He have one, for some deep dislike, have cast him of. But God had a Son, 
Heb. 1.3.  The brightness of his Glory; The true character of his Substance: and no displeasure there was; 
Mat. 17.5.  No, In quo complacitum est, In whom He was absolutely well pleased: yet, would He by adoption, for all that, 
Heb. 2.10.  bring many Sons to Glory. Is not this full on his part?  
We see again, no Heir will endure to hear of Adoption, nay, nor divide his Inheritance, no not with his natural Brethren. Then, that the Heir of all things, 
Heb. 1.3.  should admit joint Heirs to the Kingdom he was borne to; and that admit them, 
Rom. 8.17.  not out of such, as were near him, but from such as were strangers, yea such as had been condemned men under the Law, Is not this full, on his part? To purchase us, and to purchase for us, both at once? And not to do this for us alone, but to assure it to us: For, as his Father, in this verse, sends Him: So, in the next verse, He sends the Spirit of his Son, to give us seisin of this our Adoption: whereby we now call him, the jews Abba, the Gentiles Pater, as Children all, and He our Father, which, is the privilege of the Adoption, we here receive.  
And now, are we come to the fullness indeed. For this Adoption, is the fullness of our option, We cannot extend; we, our wish: or He, his love and goodness any further. For, what can we ask, or He give more, seeing in giving this, He giveth all He is worth? By this time, it is full Sea. All the Banks are filled. It is now, as Ezekiel's waters, that he saw flow, 
Ezek. 47.3, 4, 5,  from under the threshold of the Temple: that took him to the ankles first, then to the knees, after to the loins, at last, so high risen, there was no more passage.  
1. From the fullness of his Compassion, he sent to release us: 2. from the fullness of his love, He sent his Son: 3. In the fullness of Humility, He sent Him made: 4. Made of a Woman, to make a full union with our nature. 5. Made under the Law, to make the union yet more perfectly full with our sinful condition: 6. That we might obtain a full, deliverance, from all Evil, by being redeemed: 7. and a full estate, of all the joy and Glory of his heavenly inheritance, by being adopted. So, there is fullness, of all hands. And so much, for the fullness of the Benefit, we receive.  
Now, for the fullness of the duty, we are to perform this day. For, in the fullness of time, all things are to be full. Plenitudo temporis, tempus plenitudinis. And, seeing God hath suffered us to live, to see the year run about, to this plenitudo temporis: if it be so, on God's part; meet also, it be so on Ours: and that we, be not empty, in this fullness of time. It is not fit, if He be at the brink, that we be at the bottom. But, as we be willing, to receive of his: So we be like willing, to yield Him of ours again; of our duty (I mean:) that it, to him, in a measure, & proportion be like full; as his Bounty, hath been full above measure, toward us. That so from us, and on our parts, it may be plenitudo temporis, or tempus plenitudinis, the fullness of time, or time of fullness, choose you whether.  
1. And, a time of fullness it willbe, (I know) in a sense: of fullness of Bread, of fullness of bravery, of fullness of sport, and pastime: and this it may be. And it hath been ever, a joyful time in appearance, for it should be so: with the joy (saith Esay a verse or two before, Puer natus est nobis, 
Esa. 9.3.  unto us a Child is borne) that men rejoice with, in harvest. Not to go from our Text here, with the joy of men that are come out of prison, have scaped the Law; with the joy of men, that have got the reversion, of a goodly heritage. Only, that we forget not the principal, that this outward joy, eat not up, evacuate not our spiritual joy, proper to the Feast: that we have in mind, in the midst of our mirth, the cause of it, Christ's sending, and the benefits that come thereby. And, it shall be a good sign unto us, if we can thus rejoice, if this our joy can be full, if we can make a spiritual blessing, 
Psal. 89.15  the object of our mirth. Beatus populus, qui scit iubilationem. Blessed is the people, that can rejoice on this manner.  
And, after our joyfulness, or fullness of joy, our fullness of thanks, or thankfulness, is to ensue: for, with that fullness, we are to celebrate it likewise. Our minds first & then our mouths, to be filled with blessing, and praise, and thanks to Him that hath made our times, not to fall into those empty ages of the world; but to fall within this fullness of time, 
Luk. 10.24  which so many Kings & Prophets desired to have lived in, but fell short of; And lived then, when the times were full of shadows, and promises, & nothing else. How instantly they longed, to have held such a Feast, to have kept a Christmas, 
Psal. 144.5. Es. 64.1.  it is evident, by David's Inclina caelos; by Esaies' utinam disrumpas caelos, Bow the Heavens, and Break the Heavens: How much (I say) they longed for it: and therefore, that we make not light account of it.  
To render our thanks then, and to remember to do it fully, To forget none: To Him that was sent, & to Him, that Sent; Sent his Son, in this; the Spirit of his Son, the next verse. 
Psal. 2.12  To begin with Osculamini filium, it is the first duty enjoined us this day, to kiss the Babe new borne, that when his Father-would send Him, said, 
Psal. 40.7.  Ecce venio, so readily: and when he would make Him, was content with Corpus aptasti mihi, to have a body made him, meet for him to suffer in: who willingly yielded to be our Shilo; to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; 
Gen. 49.10  yea to be not only Christ, but an Apostle for us, Heb. 3.1. even the Apostle of our profession.  
And not to Him that was sent and made alone: but to the Father that sent Him, and to the Holy Ghost that made Him, (as by whom He was conceived.) To the Father, for his mission; The Son, for his Redemption; the Holy Ghost, for his Adoption; For by him it is wrought. He that made Him the Son of man, doth likewise regenerate us, to the state of the Sons of God. And this for our thankfulness.  
3 And, to these two, (to make the measure full) to join, the fullness of duty, even whatsoever dutiful minded persons, may yield to a bountiful minded, and a bountiful handed Benefactor. And with this to begin, to consecrate this first day of this fullness of time: even with our service to Him at the full; which, is then at the full, when no part is missing: when all our duties, of preaching, and praying, of Hymns, of offering, of Sacrament, and all, meet together. No fullness there is of our Liturgy, or public solemn service, without the Sacrament. Some part; yea, the chief part is wanting, if that be wanting. But our thanks are surely not full, without the Holy Eucharist, which is by interpretation, Thanksgiving itself. 
Psal. 116.12.13.  Fully we cannot say, Quid retribuam Domino? but we must answer, Calicem salutaris accipiam, we will take the cup of salvation, & with it in our hands give thanks to Him; render Him our true Eucharist, or real Thanksgiving indeed. In which cup is the blood, not only of our redemption of the Covenant, that freeth us from the Law, and maketh the Destroyer pass over us: 
Mat. 26.28.  but of our Adoption of the new Testament also, which entitles us, and conveys unto us (Testament-wise, or by way of Legacy) the estate we have in the joy and bliss of his heavenly kingdom, whereto we are adopted. We are then made partakers of Him, and with Him of both these His benefits. We there are made to drink of the Spirit, 
1. Cor. 12.13. Ephe. 4.30.  by which we are sealed, to the day of our redemption, and adoption both. So that, our freeing from under the law, our investiture into our new adopted state, are not fully consummate without it.  
And what? Shall this be all? No, when this is done, there is allowance of 12. days more, for this fullness of time: that, we shrink not up our duty then into this day alone, but in the rest also remember, to redeem some part of the day, to adopt some hour at the least, to be think ourselves of the duty, the time calleth to us for: that so, we have not jobs dies vacuos, no day quite empty in this fullness of time. Hereof assuring ourselves, that what we do in this fullness of time, will have full acceptance at His hands. It is the time of his birth, 
2. Cor. 6.2.  which is ever a time as accepted, so of accepting, wherein, what is done, will be acceptably taken to the full: fully accepted, 
joh. 1.16.  and fully rewarded by Him, of whose fullness we all receive: with this condition, of grace for grace, ever one grace for an other.  
And so, growing from grace to grace, finally from this fullness, we shall come to be partakers of another yet behind, to which we aspire. For all this, is but the fullness of time: but that, the fullness of eternity, when time shall be run out, and his glass empty, Et tempus non erit amplius; 
Apo. 10.6.  which is, at His next sending. For yet once more shall God send him, and He come again. At which coming, we shall then indeed receive the fullness of our redemption, not from the Law (that we have already) but from Corruption, to which our bodies are yet subject; and receive the full fruition of the Inheritance, whereto we are here but adopted. And then it will be perfect, complete, absolute fullness indeed, 
Ephe. 1.23.  when we shall all be filled with the fullness of him, that filleth all in all. For, so shall all be, 
1. Cor. 15.28.  when nothing shall be wanting in any: for God shall be all, in all. Not, as here He is, something, and but something in every one; but then omnia in omnibus. And then the measure shall be so full, as it cannot enter into us, we cannot hold it: 
Mat. 25.21.  we must enter into it; Intra in gaudium Domini tui.  
To this we aspire, and to this in the fullness appointed of every one of our times, Almighty God bring us, by Him, and for His sake, that in this fullness of time, was sent to work it for us, in his person: and work it in us, by the operation of his blessed Spirit. To whom, etc.    

A SERMON PREACHED BEFORE His Majesty at Whitehall, on Tuesday the 25. of December last, being Christmas day,  
By the Bishop of Elie, His majesties Almoner.  
ANNO 1610.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty.   

A SERMON PREACHED before His Majesty at Whitehall, on Christmas day last, etc.  LUKE 2. vers. 10.11. 
The Angel said unto them: Be not afraid, for behold, I bring you good tidings, of great joy, which shallbe, to all people,  
That, there is borne, unto you, this day, a Saviour, which is Christ, the Lord, in the City of David.  
THere is a Word in this Text, and it is Hodiè, by virtue whereof, this day may seem to challenge a special property in this Text, and this Text in this day. Christ was borne, is true any day: but, this day Christ was borne, never, but to day only. For, of no day in the year can it be said, hody natus, but of this. By which word, the Holy Ghost may seem to have marked it out, and made it the peculiar Text, of the day.  
Then, 
Heb. 3.13.  it will not be amiss, Donec cognominatur hodiè, (as the Apostle speaketh) while it is called, to Day, to hear it. To morrow the word Hodiè will be lost: This day, and not any day else, it is in season. Let us then hear it this Day, which, we can hear no day beside.  
IT is then The first report, the very first news, that came (as this day) of that, which maketh this day, so high a Feast; The Birth of CHRIST.  
It came by an Angel, 
Dixit Angelus.  then: No man was meet to be the messenger of it. And look how it came then, so it should come still; and none but an Angel bring it: as, more fit for the tongues of Angels, then of men. Yet since, God hath allowed sinful men, to be the Reporters of it at the second hand; and the news, never the worse for that: Good news is good news & welcome, by any, 
2. Reg. 7.9.  though the person be but even a foul Leper that brings it. Yet, that the meanness of the messenger offend us not, ever we are to remember this; Be the party who he will, that brings it, the news of Christ's Birth, is a message for an Angel.  
This had been news for the best Prince in the Earth. That these Illis here, 
Dixit illis.  these parties, were Shepherds, that this Message came to them, needs not seem strange: It found none else (at the time) to come to: The Angel was glad to find any to tell it to; even to tell it the first he could meet withal: None were then awake, none in case to receive it, but a sort of poor shepherds; and to them he told it.  
Yet, it fell not out amiss, that shepherds they were; the news fitted them well: It well agreed, to tell Shepherds of the yeaning of a strange Lamb; such a Lamb, as should take away the sins of the world; 
joh. 1.29.  such a Lamb, as they might send to the Ruler of the world for a present. 
Esay 16.1.  Mitte Agnum Dominatori terrae: I says Lamb. Or (if ye will) to tell shephe ards of the birth of a Shepherd, ezekiel's Sheheard: 
Eze. 34.23.  Ecce suscitabo vobis Pastorem; Behold, I will raise you a Shepherd: the 
a 1. Pet. 5.4.  chief Shepherd, the 
b Heb. 13.20.  great Shepherd, and the 
c joh. 10.11  good Shepherd that gave his life for his flock. And so, it was not unfit news, for the Persons to whom it came.  
For the Manner: The Angel delivereth it Euangelizando, 
Dixit, Euangelizo.  Churchwise, (and that was a sign, this place should ever be, the Exchange for this news:) Churchwise (I say) for he doth it by a Sermon, here at this verse: and then, by a Hymn or Anthem after, at the 14. verse. A Sermon: the Angel himself calls it so, Euangelizo vobis, I come to evangelize, to preach you a Gospel: that first. And presently after he had done his Sermon, there is the Hymn, Gloria in excelsis, taken up by the Queer of Heaven. An Angel makes the one: A multitude of Angels sing the other. The whole Service of this day, the Sermon, the Anthem, by Angels all.  
Now the End of both Sermon and Anthem, 
Euangelizo gaudium magnum.  and of the Angels, in publishing it, and of the shepherds, and us, in hearing it, is gaudium, joy; for the Benefit, and Honour; gaudium magnum, Great joy, for the great Benefit, and great Honour, vouchsafed our nature, and us, this day. joy, is in the Text, and if joy be in the Time, it is no harm; We keep the Text, if we hold the Time with joy, For so the Angel doth warrant us to hold it.  
Of this Angelical, 
The division.  or evangelical message, or (as not I, but the Angel calleth it) Sermon; these two Verses I have read, are a part. Whereof, the former, is but an Ecce, exciting them to hear it, by magnifying the message, as well worth their hearing. Be not afraid, for behold, I bring you good Tidings, of great joy, which shall be, to all people. The latter, is the very message itself, That, there is borne, unto you, this day, a Saviour, which is Christ, the Lord, in the City of David.  
In the former, are these points: 1. Fear not, (it is no ill news, I bring you) 2. Nay, it is Good news. 3. Good, for it is news of joy.. 4. joy, and that no ordinary, but great joy.. 5. Not to some few, but to the whole people. 6. And not toti populo to all one people, but omni populo, to all people whatsoever. 7. And them, not for the present, but Quod erit omni populo, that is, and so shall be, to all, as long as there shall be any people, upon earth. And, by virtue of this [Quod erit,] to us, here, this day. Ecce, Behold, such is the news I bring.  
In the latter, 
The message itself.  the message itself. The sum whereof is, the Birth of a Child, A Child is borne. Three things are proposed of Him. 1. This Child is a Saviour. 2. A Saviour which is Christ. 
The names.  3. Christ the Lord Christus Dominus. For every Saviour is not Christ, nor every Christ, Christus Dominus, Christ the Lord, or the Lord Christ. He, is all three.  
Then have we beside, 
The Circumstances.  three circumstances, of the Persons, Time, and Place. 1. 
The Persons.  The Persons for whom all this is: twice repeated; Euangelizo vobis in the first verse, Natus vobis in the second. But this, I make some doubt of, whether it be a Circumstance or no; I rather hold it a principal part of the Substance, as, the very word of conveyance, whereby it passeth to us. And sure, there is no joy either in Euangelizo, the Message: or Natus, the Birth, without it, without Vobis. But, if the Message, and the Birth itself both, be ours; than it is gaudium magnum indeed. Specially, if we add 2. the Time when, not many days hence, 
The Time.  but even this very day. And 3. the Place where: 
The Place.  that it is in no remote Region far hence, but in the city of David, even here hard by.  
And then lastly in a word; 
Our duty reciprocal.  what our parts are to perform, to these two parts, this days Message, and this days Birth of our Saviour, Christ, the Lord.  

Be not afraid.  
HEre is a stop, 
They were afraid.  that the Message cannot proceed: For the sight of the Me●●●nger, hath almost marred the hearing of the Message. The parties, to whom it comes, be in such fear, as they be not in case to receive it. They were afraid, and that sore afraid (as is said in the verse before) at the sight of the Angel, that came with the news.  
And, 
So were others.  this was not the case of these poor men only; others, and other manner of people were so, as well as they. This Gospel of S. Luke is scarce begun; we are yet but a little way in the second Chapter; and we have already, three Noli timere's in it: and all, as here, at the coming of an Angel. Fear not Zacharie, Chap. 1.13. So, he was afraid. Fear not Mary, Chap. 1.30. So, she was afraid. And now, Fear not these here. That it seems to be general, to fear, at an Angels appearing.  
What was it? 
Of what not.  It was not the fear of an evil Conscience: They were about no harm. Zacharie was at Church at his office: The blessed Virgin (I doubt not) blessedly employed: These here, doing their duty; watching over their flocks by night: 
Of what.  yet feared all. Wh●● should the matter be? It is a plain sign, our nature is fallen from her original: Heaven, and we, are not in the terms we should be: not the best of us all.  
Angels are the Messengers of Heaven: 
Why of the Angel.  Messengers ever come with tidings; but whether good or bad, we cannot tell. Here comes an Angel with news from Heaven: what news he brings, we know not, and therefore we fear, because we know not. Which shows, all is not well between Heaven and us; that upon every coming of an Angel, we promise ourselves no better news from thence; but still are afraid of the messages and messengers that come from that place.  
That the message than may proceed, 
Be not afraid.  this fear must be removed. In a troubled water, no face will well be seen: nor by a troubled mind, no message received, till it be settled. To settle them then for it; no other way, no other word to begin with, but Nolite timere, fear not, and that is ever the Angel's beginning. Such is our infirmity; ever he must begin with these two words, Noli timere, fear not, and so he doth, seven times in this Gospel.  
But fear will not be cast out with a couple of words, 
For no ill tidings.  till they see some reason to quiet them. And no better reason, then to show, they have no reason to fear: For fear is the expectation of evil, & there is no evil toward them: and so they have no reason to fear; 
Psal. 53.5.  quod trepidaverunt timore ubi non enit timor, As if he should say; Angels have come with weeping news, as jud. 2.5. If I were such an one, if I came with sad tidings, ye had reason, ye might fear. But now, your terror groweth out of error. You are mistaken in me, I am no such Angel; I am Angelus Euangelizans, an Angel with a Gospel, one that comes with no bad news. Fear not then. There is no evil toward.  
No evil: and that were enough for fear not. 
But good tidings.  But here is a further matter, not only privatiuê, I bring no ill, but positiuè, I bring you good news. And good news is Nolite timere, & somewhat besides (that is) Fear not, but, Be of good cheer. They be two degrees plainly, though one be inferred of the other. Fear no ill, there is none to fear; there is no ill, nay there is good towards. For good news is good; in that, it represents the good itself to us, before it come. It is but words: 
Gen. 45.17  true. But such words made jacob revive again, when he was more than half dead, even the good news of joseph's welfare. 
Psal. 51.8.  If I might but hear good tidings (saith David when his bones were broken) it would make me well again: That, Solomon said well, 
Pro. 13.17.  A good messenger is a good medicine.  
Specially this here, which is so good, as it carrieth away the name from the rest, to be called the Gospel, or, the glad tidings, as if none so glad, nay none glad at all without it: It is (saith the Apostle) odor suavitatis, 
2. Cor. 2.15  a comfortable sweet savour. It is (saith the wise man) dulcedo animae & sanitas ossium, 
Pro. 16.24.  the sweetness of the soul, the very health of the bones. 
Esa. 52.7.  It is such (saith the Prophet) as the lips are precious, and the feet beautiful, of them that bring it, that a Saviour is borne, as by whom, things in heaven and things in earth, 
Col. 1.20.  men and Angels (which were in fear one of another) are set at peace, and love: 
1 joh. 14.18.  and Love casteth out fear, giveth the true Noli timere.  
Good news of joy: For, of good news, 
Tidings of joy.  there are more sorts than one. Good news it had been, if it had been but, Euangelizo vobis spem. News of good hope: that, had been enough, for nolite timere. This is more, it is of joy. 
Rom. 12.12 joh. 16.24. gal. 4.4.  I wots well, there is a joy in hope, spe gaudentes, saith the Apostle: But that joy is not full, till the fullness of time come. Nor it is not perfect, for it is allayed somewhat, with an unpleasing mixture, which is spes differtur, 
Pro. 13.12.  and that (as the wise man saith) affligit animam. Hope deferred afflicteth the soul. Gaudium spei is nothing to gaudium rei: the hope de futuro, of a thing to come hereafter, nothing to the actual fruition, of a thing present.  
And indeed, till this days news, it was ever evangelium spei: ever, in the future tense, before. Even the very last before this, to the Blessed Virgin Ecce concipies, 
Luke 1.31.  Thou shalt conceive, Shalt. So it was yet to come. This, the first in the present tense, Not, is to be borne, is to be sent, is to come, but, Natus est, Missus est, Venit, is borne, is sent, is come. hody, even to day, takes no time. In the City of David, not far hence, but even hard by. This is Euangelizo gaudium: This is joy indeed.  
But even in joy, there be divers degrees: 
Of great joy.  All are not of one size: Some there are lesser; some, (as this here) gaudium magnum. The fire is, as the fuel is; and the joy is, as the matter is. There is not like joy to a shepherd, when his Ewe brings him a lamb, as when his wife brings him a son; (yet that of a lamb, is a joy, such as it is:) But then if that son should prove to be Princeps Pastorum, the chief Shepherd in all the land, that were somewhat more: But then, if he should prove to be a Cyrus or a David, a Prince, then certainly it were another manner joy, gaudium magnum indeed. As the matter is, so is the joy.. If great the Benefit, great the Person, then great the joy.. And here the Benefit is great, none greater, as much as the saving of us all, as much as all our lives and souls are worth; therefore great. And the Person great, none so great, (it is the LORD himself) therefore primae magnitudinis, great even as He is. Indeed so great it is, that the Prophet bids us plainly, remember no more former things, nor regard matters of old: 
Esai. 45.18.  This passeth them all, the joy of it puts them all down: so that none of them shall once be mentioned with it. Therefore well said the Angel, Euangelizo gaudium magnum.  
And great, it may be intensiuè, in the parties themselves: 
joy to the people.  yet not great extensiuè, nor extend itself to many, not be gaudium magnum populo. Yes, even that way also it is great; it is public joy, it is joy to the people. And, well far that joy where it is merry with all. It is added purposely, this, that they might not mistake, when He said, Euangelizo vobis, he brought them good news; That though he brought it them, yet not them only, it was not appropriate to them, it was common to others: They had their parts in it, but so should others have no less than they. And every good Shepherd, will like it the better for that, will be pro grege, and still prefer the joy of the whole flock.  
In other joys, it falls out as Esay tell's, Multiply the nation, 
Esay 9.3.  and ye shall not increase their joy: for, That which one wins, another loses: But, this joy, the joy of Puer natus est nobis, in it, they shall all rejoice before thee as men make merry in harvest, and be joyful as men that divide the spoil. In Harvest, And a good Harvest all the country is the better for. At a spoil, wherein every one hath his share. That is gaudium populi, And such is this. Well figured in the place of his Birth; an Inn, which is domus populi, open to all passengers that will take it up; juris publici, wherein every one hath right. Yea, and the most common part of the Inn. For, though they sort themselves, and have every one their several Chambers: in the Stable all have interest, that is common. 
Luke 2.7.  And as the place public, so is the Benefit, and so is the joy public of his Birth: Christmas joy right, All far the better for this day. Salus populi is the best, and so is gaudium populi too, and every good mind will like it so much the better, that All the people have their part in it.  
And this were much, toti populo, 
joy to all people.  to a whole people, if it were but one: But it is omni populo (say Theophylact and Beda) that is, to All people, which is a larger extent by far. And if ye speak of great joy, this is great indeed, for it is universal, it is as great as the world is great: when not the jew only but the Gentile, nor the Gentile but the jew, not one people but All, keep a feast. And at this word, omni populo, nec vox hominem sonat, It is not man that speaketh now, whose goodness commonly, when it is at the greatest, extendeth no further, but to one Nation: But with God, it is never great, till it come to omni populo. 
Esai 49.6.  It is but a small thing (saith He by Esay) to raise the tribes of jacob, or to restore the decays of Israel: I will give thee a Light to the Gentiles, and a Salvation to the end of the world.  
As we said of the Inn, even now, the place of his Birth: So say we here, of the time of it: 
Luke 1.1.  It is well set down by S. Luke, to have been at the Description of the whole world, for that was a meet time for the Saviour of the whole world to be borne: The dew of whose Birth is of the womb of the morning, 
Psal. 110.3.  (the Psalmist in passion of joy misplacing his words,) the meaning is, His Birth from the womb, is as the morning dew, which watereth and refresheth the face of the whole earth: Not gedeon's fleece alone, 
judg. 6.37.  but the whole earth; Not one part, not the jews only: No partition now, but 
a Ephes. 2.14.  utraque unum one of two: nay, one of all: 
b 1.10.  all recapitulate in himself, and from him as a Centre, lines of joy drawn to all, and every part of the Circle.  
And we may not pass by Quod erit, 
To all people that shallbe.  which shallbe; which not only is, but shallbe. For by this word, We hold; It is our best tenure. Not only to All that then were, (than had we been out) but that were, or ever should be, to the world's end. Omni populo, all people, is the latitude or extent: Quod erit, that shall be, is the longitude or continuance of the joy; Quod erit, that it shallbe a feast of joy, so long as any people shall be, to hold a feast on the face of the earth. In a word, That same evangelium aeternum, that S. 
Apoc. 14.6.  john saw in the Angel's hand, we now, hear from the Angel's mouth, to be preached to every nation, kindred, tongue and people, that be, or shallbe, while the world endureth.  
So, if we read Quod erit, with omni populo. But some read gaudium with quod erit, 
joy that shall be.  gaudium quod erit, and make a note of that, The joy, quod erit, that is and shallbe. For commonly, all our earthly joy, is gaudium quod est, & non erit, that is, for the present, but continueth not; is, but shall not be, like the blaze of a brush-faggot, 
Eccle. 7.8.  all of a flame and out again suddenly, in a moment. Gaudium quod erit, the joy that so is, as it shallbe still, is grounded upon the joy of this Day, Christ and his Birth. Without which, our joy, is as the joy of men in prison, merry for a while, but within a while sentence of death to pass upon them. 
Prou. 14.13.  Without which, extrema gaudij luctus occupat, the end of all our mirth, will be but mourning. All joy else is, but shall not be within a while: At leastwise erit, quando non erit. 
joh. 16.22.  A time shallbe, when it shall not be; Sed gaudium meam, nemo tollet a vobis; But my joy, mine, grounded on me, no●●e shall ever take from you; not sickness, not death itself. Others it shall, this it shall not; but, now ye shall this Day, and evermore ye shall rejoice in the holy comfort of it.  
And this is the magnifying of the message. 1. No evil news, Fear not, 2. Nay good, Be of good cheer. 3. Good news of joy. 4. Of great joy, 5. Public joy, toti populo. 6. Universal joy omni populo. 7. joy to all, that are or shall be; And again joy, which now is, and shallbe so for ever.  
Now, upon all these he setteth an Ecce, and well he may; And, that is never set by the Holy Ghost, but super res magnae entitatis, upon matters of great moment. But upon this Hill, upon the top of it, that hath so many ascent's, a Beacon would do well. For look how many Ecces in the Scripture, so many Beacons; And between them, as between these, ye shall observe a good correspondence still. This Ecce here to the last 
a Cap. 1.31.  Ecce concipies of the Blessed Virgin, That to Esay's 
b Esai 7.14  Ecce concipiet Virgo, That to david's 
c Psal. 132.11.  Ecce de fructu ventris tui, That to Abraham's 
d Gene. 22.18.  Ecce in semine tuo; and so up, till ye come to 
e 3.15.  Semen mulieris: There they first begin, and take light one from an other, till they come to this Ecce natus est bodiè, the Ecce of all Ecce's the last and highest of them all. And as a Beacon serveth to call and stir up men to have regard: so is this here to excite them (and in them, us all) with good attention to hear, and to heed these so great good tidings. And indeed, who is not excited with it? whose eye is not turned to behold this Ecce? whose ear standeth not attended, to hear this Euangelizo? 
Chap. 1.29.  whose heart doth not muse, what manner of message this should be?  
THis it is then, Quòd natus est. The birth of a Child: 
That there is borne.  that there is one borne this Day, the cause of all this joy.  
There is joy at every birth. Sorrow in the travail (saith our Saviour) but after the delivery the anguish is no more remembered, for joy that a man is borne into the world.  
But the greater he is that is borne, and the more beneficial his birth, the greater ado is made. And among men, because there are none greater than Princes, and great things are looked for at their hands, 
Gene. 40.20. Mar. 6.21.  their birth's are ever used to be kept with great triumph. pharao's in the Old, Herod's in the New, both their Natus est', days of feasting.  
Now of him that is borne here, it may truly be said, Ecce maior hîc. 
Mat. 12.24.  Behold a greater is borne here. One whose birth is good news, even from the poorest Shepherd, to the richest Prince upon earth.  
Who is it? Three things are said of this child by the Angel. 1. He is a Saviour. 2. Which is Christ. 3. Christ the Lord. Three of his Titles; well and orderly inferred one of another by good consequence. We cannot miss one of them, they be necessary all. Our method on earth is to begin with great: In heaven they begin with the good first.  
First then a Saviour, that is his name: jesus, 
A Saviour  Soter; and in that name his benefit, Salus, Saving health or Salvation. Such a name as the great Orator himself saith of it, Soter, 
In Verr. 4.  Hoc quantum est? Ita magnum est, ut latino uno verbo exprimi non possit. This name Saviour is so great, as no one word can express the force of it.  
But we are not so much to regard the Ecce, how great it is, as Gaudium, what joy is in it; that is the point we are to speak to. And for that; men may talk what they will, but sure there is no joy in the world to the joy of a man saved: no joy so great, no news so welcome, as to one ready to perish, in case of a lost man, to hear of one, that will save him. In danger of perishing; By sickness, to hear of one will make him well again: By sentenceof the law, of one with a pardon to save his life: By enemies, of one that will rescue, and set him in safety. Tell any of these, assure them but of a Saviour, it is the best news he ever heard in his life. There is joy in the name of a Saviour. And even this way, this child is a Saviour too. Potest hoc facere, sed hoc non est opus eius. This he can do, but this is not his work: a further matter there is, a greater salvation He came for. And it may be, we need not any of these, we are not presently sick, in no fear of the law, in no danger of enemies. And it may be, if we were, we fancy to ourselves to be relieved some other way. But, that which he came for, that saving we need all, and none but He can help us to it. We have therefore all cause to be glad for the birth of this Saviour.  
I know not how, but when we hear of saving, or mention of a Saviour, presently our mind is carried to the saving of our skin, of our temporal state, of our bodily life, and further saving we think not of. But, there is another life, not to be forgotten, and greater the dangers; and the destruction there, more to be feared then of this here, and it would be well, sometimes we were remembered of it. Besides our skin and flesh; a soul we have, and it is our better part by far, that also hath need of a Saviour, that hath her destruction, out of which: that hath her destroyer, from which she would be saved, and those would be thought on. Indeed our chief thought and care would be for that, how to escape the wrath, how to be saved from the destruction to come, whither our sins will certainly bring us.  
Sin it is, will destroy us all. And (to speak of a Saviour) there is no person on earth hath so much need of a Saviour, as hath a sinner: nothing so dangerous, so deadly unto us, as is the sin in our bosom, nothing from which we have so much need to be saved, whatsoever account we make of it. From it, cometh upon us all the evil of this life: and from it, all the evil of the life to come; in comparison whereof, these here are not worth the speaking of. Above all then, we need a Saviour; for our souls; and from our sins, and from the everlasting destruction, which sin will bring upon us in the other life, not far from us, not from him of us, that thinketh it farthest of.  
Then, if it be good tidings to hear of a Saviour, where it is but a matter of the loss of earth, or of this life here: how then, when it cometh to the loss of Heaven; to the danger of Hell, when our soul is at the stake, and the well doing or undoing of it for ever? He that could save our souls, from that destroyer, were not the birth of such a one good news trow? Is not such a Saviour worth the hearkening after? Is he not? It is then because we have not that sense of our souls, and the dangers of them that we have of our bodies: nor that fear of our ghostly enemies, nor that lively apprehension of the eternal torments of that place, and how near we are to it, (nothing being betwixt us and it, but this poor puff of breath which is in our nostrils:) Our carnal part is quick and sensible, our spiritual is dead and dull. We have not the feeling of our sins, that we have of our sickness: if we had, we would hear this news with greater cheerfulness, and hold this day of the birth of such a Saviour, with joy indeed. We cannot conceive it yet, this destruction is not near enough to affect us. 
jer. 30. ●.  But in novissimo intelligetis planè, in the end when the destroyer shall come, and we shall find the want of a Saviour, we shall plainly understand this, and value this benefit, and the joy of it as we ought, and find there is no joy in the earth to the joy of a Saviour.  
There is borne a Saviour, is the first. 
Which is Christ.  The Angel addeth further, A Saviour, which is Christ. For many saviours had been borne, many had God sent them, that at divers times had set them free from divers dangers of their enemies, Moses from the Egyptians, joshua from the Canaanites, Gideon from the Madianites, Iepthe from the Ammonites, Samson from the Philistims. And indeed, the whole story of the Bible is nothing else but a Calendar of saviours that God from time to time still stirred them up.  
But these all were but petty saviours, there was one yet behind, that was worth them all. 
Matth. 1.21  One that should save his people from their sins; Save, not their bodies for a time, but their souls for ever, which none of those saviours could do. One therefore much spoken of, wished for and waited for, a Saviour which was Christ: when he came they looked for great matters, as said the Woman at the well side: 
joh. 4.25.  For he was the most famous and greatest Saviour of all. And this is He, A Saviour, which is Christ. He of whom all the Promises made mention, and He the performance of them all: of whom all the Types under the Law were shadows, and He the substance of them all: Of whom all the Prophecies ran, and He the fulfilling of them all; He, of whom all those inferior saviours were the figures and forerunners, and He the accomplishment of all that in them was wanting. This is He: jacobs' 
a Gen. 49.10.  Shilo, Isaiah 
b Esa. 7.14  Emmanuel, jeremies' 
c jer. 23.5.  Branch, daniel's 
d Dan. 9.25  Messiah, Zacharies 
e Zach. 6.12 c. 1.27.  Oriens ab alto, Aggeys 
f Agg. 2.8.  Desideratus cunctis Gentibus. The Desire of all the nations then; and now the joy of all nations: a Saviour, which is Christ.  
And what is meant by this term Christ? A Saviour anointed, or (as in another place it is said, more agreeable to our phrase of speaking) a Saviour sealed, 
joh. 6.27.  a Saviour under God's great seal, That is, not as those other were, saviours raised up of a sudden, upon some occasion; to serve the turn for the present, and never heard of till they came: but a Saviour in God's forecounsaile resolved on, and given forth, from the beginning, promised and foretold, and now signed and sent, with absolute Commission and fullness of power, to be the perfect and complete Saviour of all.  
And to be it, ex officio: His office, his very profession, to be one, that all may have right to repair unto him, and find it at his hands. Not a Saviour incidently, as it fell out: but one ex professo, anointed to that end, and by virtue of his anointing appointed, set forth, and sent into the world to exercise this function of a Saviour: not for a time, but for ever, not to the jews as did the rest, but even to all the ends of the earth. So runs his Bill, 
a Mat. 11.28.  Venite ad me omnes. Come all: and 
b joh. 6.37.  Qui ad me venerit non eijciam foras, of them that come to me, I will cast none out. 
c 1. Tim. 4.11.  Seruator omnium hominum, the Saviour of all men (and as the Samaritans said of him, 
d joh. 4.42.  Seruator mundi, The Saviour of the world,) of Samaritans, jews, Gentiles: of Kings, of Shepherds and all.  
And there is yet more particularity in this word Christ: Three offices did God from the beginning erect to save his people by, and that by three acts. The very heathen took notice of them, Purgare, Illuminare, Perficere. Priests, to purge or expiate: Prophets, to illuminate or direct them; Kings, to set all right, and to keep all right, in that perfection, which this world admitteth. And all these three had their several anointings. Aaron the Priest, Leu. 8.12. Elisa the Prophet, 1. Reg. 19.16. Saul the King, 1. Sam. 10.1. In the Saviour which is Christ; his will was all should meet, that nothing in him might want to the perfecting of this work. That He might be a perfect Saviour of all, He was all. A Priest after the order of Melchisedek, Psal. 110.4. A Prophet, to be heard when Moses should hold his peace, Deut. 18.18. A King to save his people, whose name should be jehova justitia nostra, je. 23.6. David's Priest, Moses Prophet, Ieremies King.  
And these formerly had met double, two of them in some other; Melchisedek, King and Priest; Samuel, Priest and Prophet; David, Prophet and King. Never all three, but in him alone, and so no perfect Christ but He: but He all, and so perfect. By his Priesthood, to purge, expiate, and save us from our sins, 
1. Io. 2.2.  being a propitiation to God for them: By his prophesy, to illuminate and save us from the by paths of error, guiding our feet in the way of peace. 
c. 1.79.  By his kingdom protecting and conducting us through the miseries of this life, till He perfect us eternally by himself in the joys of his heavenly kingdom. Rightly then, a Saviour which is Christ.  
Now, as in the name Saviour there was, so is there likewise joy in this Name Christ, and that many ways. First, that we shall hang no more in expectation, We shall be no longer, Vincti Spei, Hopes prisoners. He that should come, 
Zach. 9.12.  is come. The promised Saviour, The Saviour, which is Christ, is now borne, and when spes becomes res, than our joy is full. 2. That now, there is a Saving Office erected, one anointed to that end, a professed Saviour, to whom all may resort. We shall not be to seek, there is a Name given under Heaven, 
Act. 4.12.  whereby we may be sure of salvation, the name of Christ. 3. That to this our saving, we have the joint consent and good will of all parties; in this Name Christ. Christ, (that is) the Anointed, what person is He? The Son, the second Person. Anointed, by whom? By the Father: Quem unxisti, Acts 4.27. the first Person. Anointed, with what? With the holy Ghost. Acts 10.38. The third Person. So a concurrence of all Persons in this Name; all willing and well pleased, with the work of our Salvation. 4. If we would be saved, we would be saved unctione, by oil, 
Cant. 1.2.  not by vinegar. Et unguentum effusum nomen eius. And his Name is Christ, one that saveth by anointing. 5. And if by oil, (there be hot Oils) with a gentle lenitive Oil. And the Oil which he useth, wherewith he is anointed, is, the Oil of gladness. Gladness therefore must needs go with this Name. Which Oil of gladness is not for Himself, but for us: not for His use, but for ours. So he saith himself, in his first Sermon at Nazareth, upon his Text out of Esa. 61.2. The anointing (this Oil of gladness) was upon him to bestow it upon us: and of us; upon them especially, that through a wounded conscience, were troubled with the spirit of heaviness, to turn their heaviness into joy. Glad then; that He is come: that by his office is to save: and come with the good liking of all: to save us by Oil: and that the Oil of gladness.  
And yet to make our joy more full, the Angel addeth the third. A Saviour, 
Christ the Lord.  which is Christ. Christ the Lord. For neither is this all. He is not Christ only. We must not stay there. For the Name Christ will agree, hath been and may be imparted to others besides. Many a King in Scripture, hath had the honour to carry the Name of Christ, but with a difference. The King, Christus Domini, the Lords Christ: He, Christus Dominus, the Lord Christ, or Christ the Lord. Consider then how great this Child is, 
Heb. 7.4.  whose Anointed, Kings themselves are. For if they be Christi Domini, the Lords Anointed, His they are, for He is the Lord. The Lord absolute, without any addition; ye may put to it what ye will, Lord of men and Angels, Lord of heaven and earth, and all the Hosts of them. Dominus Christorum, and Dominus Dominorum, Lord paramount over all.  
But, why the Lord? Because this name of Christ will sort with men. Nay, as He is Christ (that is Anointed) He is man only. It is his name as man, for God cannot be anointed. But He that should save us would be more than man, and so more than Christ. Indeed, Christ cannot save us. He that must save us must be the lord 
Heb. 7.28.  For such a Saviour it behoveth us to have, as might not begin the work of our Salvation, and leave it in the midst, but go through with it, and make an end too; which the former saviours could not do. Formerly, ever their complaint was, that their saviours, their Christ's died still, and le●t them to seek: their Kings, and Priests, and Prophets dropped away still; 
Heb. 7.23.24.  for they were not suffered to endure by reason of death. But this Saviour, this Christ, because he is the Lord, endureth for ever, hath an everlasting Priesthood, kingdom, & prophesy, and so is able perfectly to save them that come to God by him. This is one reason, why, hither we must come at the last, to Christ the Lord, and till we be at it, we be not where we should. Else our saviours will die, and leave us destitute.  
But the main reason is set down by Esay, Fgosum, Egosum, 
Esa. 43.11.  (saith God himself) & praeter me, non est seruator. It is I, I that am the Saviour, I am, and besides me, there is no Saviour. None indeed, no true Saviour, but the Lord. All other are short, Vana salus hominis, saith the Psalm, man's salvation is vain, any salvation is vain, if it be not the Lords. 1. Those Christ's, that were not the Lord, could save but the body, and not one of them quicken his own soul: Christ that is the Lord, can save souls and bodies, his own and others both. 2. Those Christ's that were not the Lord, could save but from carnal enemies, with arms of flesh: He from our ghostly enemies, even spiritual wickednesses in heavenly places, from Abaddon the great destroyer, of the bottomless pit. 3. They, that were not the Lord, could save but from worldly calamities, could but prune and take of the twigs (as it were:) He from sin itself, and so plucketh it up by the roots. 4. They, that were not the Lord, put it off but for a time, and after it came again, Temporal only. He for ever, once for all: and is become Author of eternal salvation, 
Heb 5.9.  to all that depend on him. And mark that word [eternal:] For none but the Lord can work eternal salvation. 5. They all had need of a Saviour themselves, and, of this Saviour; He needs none, receives of none, imparts to all; as being not a Saviour only, 
Ver. 30.  but Salus ipsa in abstracto, Salvation itself, (as Simeon calleth him,) of whose fullness we all receive. 
Io. 1.  To save, may agree to man. To be salvation, can agree to none but to Christ the Lord. To begin, and to end: to save soul and body, from bodily and ghostly enemies: from sin the root, and misery the branches: for a time, and for ever; to be a Saviour, and to be Salvation itself, Christ the Lord is all this, and can do all this. Now than we are right, and never till now A Saviour, which is Christ the Lord.  
But the name Lord, goeth yet further: not only to save us, and set us free from danger, to deliver us from evil: but to state us in as good and better condition, than we forfeited by our fall, or else though we were saved, we should not save by the match. To make us then saviours, and not saviours alone, but gainers, and that great gainers by our salvation, he doth further impart also the estate annexed of this last title, even whatsoever he is Lord of himself. And he is Lord of life saith S. Peter. Act. 3.15. Life than he imparts. And he is Lord of Glory saith Saint Paul, 1. Cor. 2.8. Glory than he imparts. And he is Lord of joy.. Intra in gaudium Domini. Enter into the joy of the Lord. Matth. 25.21. joy than He imparts. Life, and Glory, and joy, and makes us Lords of them, & of whatsoever is within the Name, and title of Lord. For, having thereto a double right, by Inheritance as the Son, Heb. 1.2. And by purchase as a Redeemer (for therefore he died, and rose again that he might be Lord of all, Rom. 14.9.) contenting himself with the former, He is well pleased to set over the latter to us, and admit us with himself into his estate of joint purchase of heaven, or whatsoever he is owner of, that, in right of it, we may enter into the life, glory, and joy, of our Lord, and so be saved and be saviours, & more than saviours, every way. This also, is in the word Lord: this benefit further we have by it.  
And now, if we will put together, Natus and Seruator, Seruator and Christus, Christus and Dominus, Dominus and Natus: Borne and Saviour, Saviour and Christ, Christ and the Lord, the Lord & Borne: take them which way ye will in combination, any of the four, then have we his two natures in one person. In Seruator his Godhead: None but God is a Saviour. In Christus his Manhood. God cannot be anointed, Man may. In Dominus his divine again; the Lord from heaven. In Natus his human nature, directly, borne of a woman. Both ever carefully joined, and to be joined together. When S. Matthew had begun his Gospel thus. 
Matth. 1.1.  The book of the generation of jesus Christ the son of David, one nature, His humanity: Saint Mark was careful to begin his thus; 
Mar. 1.1.  The beginning of the Gospel of jesus Christ the Son of God, the other nature, His divinity. But Saint john, he joins them, verbum caro factum est, 
john 1.14.  the Word became flesh. Verbum the Word, there is Dominus; and Caro the Flesh, that is, Natus.  
And even this very conjunction is a new joy. For that such an one, that the Lord would condescend to be borne, (besides the benefit,) there is also matter of Honour. Even that He, so great a person, would become such as we are, would so esteem our nature, as to take it upon him. This, certainly is a great dignity and exaltation of our nature, and it is matter of new joy: that He would so highly value it, as to assume, associate, and unite it into one person, with the Son of God. By this, we see why a Saviour: why Christ: why the Lord. A Saviour, his name or benefit, whereby he is to deliver us. Christ, his name of Office, whereby he is bound to undertake it. The Lord, his name of power, whereby he is able to effect it. We see also why Man, and why God. First, So it should be, for o● right none was to make satisfaction for man, but man. And in very deed none was able to give satisfaction to God, but God. So that, being to satisfy God for man, He was to be God and man. Secondly, So we would wish it ourselves: If we would be saved, we would be saved by one of our own nature, not by any stranger. He is borne, and so one of our own nature. Again, if we would be saved, we would be saved, by no inferior, but by the best: He is the Lord, and so the very best of all. And so, our desire is satisfied every way.  
This blessed birth of this Saviour which is Christ the Lord, thus furnished in every point, to save us thoroughly, body and soul, from Sin the destruction, and Satan the destroyer of both, and that, both here, and for ever; this blessed, and thrice blessed birth, is the substance of this days solemnity, of the Angel's message, and of our joy.  
And now, to the Circumstances: 
The Circumstance of the Persons to whom.  and first of the persons vobis, I bring you good tidings; That to you is borne, etc.  
We find not any word through all, but there is joy in it: and yet all is suspended, till we come to this one word [Vobis,] this makes up all. This word therefore we shall do well ever to look for, and when we find it, to make much of it. Nothing passeth without it; it is the word of application. But for it, all the rest are lose, this girds it on, this fastens it to us, and makes it ours. But for it, we are but in their case, 
Mat. 8.29.  Quid nobis & tibi? What have we to do with thee? This Saviour Christ the Lord, in this good time and fit place, Quid ad nos? What are we the better? Omni populo, is some what too general, and the hundredth part of them, shall not be benefited by him. We would hear it in more particularity. Why, vobis, for you it is, Borne for you: yea, now ye say somewhat.  
And twice it is repeated for failing, 
Euangelizo vobis, and Natus vobis.  in either verse once. Euangelizo vobis, and natus vobis, that ye may know the message is yours and the birth is yours: therefore, the message is sent to you, because the birth concerneth you. But yours they be, both.  
May we then be bold to change the person, 
The use we have of it.  and utter it in the first, which he doth in the second, and say nobis? We may sure, Puer natus est nobis, 
Esa. 9.6.  Esay hath said it before us. And thereby, lieth a mystery; The Angels they say, Vobis, The Prophets were men, men say, Nobis. Bid the Angel say, Nobis, he cannot, 
Heb. 2.16.  neither sing nor say it: Angelis he cannot, to Angels, Nusquam Angelos: but Hominibus, 
vers. 14.  unto men, he can and doth. And this is a special high prerogative; that which the Angels can neither sing nor say, we can do both.  
If then he be borne to us, it is to some end. Esay tells us what it is, when he expoundeth Natus, by Datus, Borne to us, by Given us. Borne, to be bestowed upon us. And if given us, bestowed upon us, than he is ours. Ours as a Saviour, ours as Christ, Ours as the Lord. Ours His Benefit, His Office, His Power: His Benefit to save us, His Office to undertake us, His Power to assure us. Ours, His salvation, as jesus, His anointing, as Christ, His Dominion, as the Lord. And if He be ours, than all His are ours. 
Luk. 15.31.  Omnia eius nostra sunt. His Birth ours, and if His Birth, all that follow His Birth, ours too.  
Now then, seeing He and they be ours, will it not be well done, to make our entry, to take seisin of him and them, and dispose them to our best benefit? And how can we do that better? Then, as God hath offered Him to us, this day that he was borne for us: so we reciprocally this day that He is borne, offer Him again to God, as the best pleasing Oblation that we can offer him. To day, as in the Temple alive, for our morning oblation: And when the time cometh of his death, offer Him as on the cross, slain for our evening Sacrifice. So shall we as Bernard wisheth us, uti nostro, in utilitatem nostram, & de Saluatore salutem operari. Employ, or ma●e use of him for our best behoof: draw his proper extract from Him, and work Salvation out of this our Saviour.  
Now, a word only, what is to be done on our parts, & that respectively to these two points, what we are to return to them, what to this Message, and what to this Birth.  
To the Message Euangelizo vobis, 
Our duty reciprocal.  this we are to return, this is due to a message, to hear it. 
1 To hear the message  And, that we do, and that is all; we come to the Sermon, we hear it, and little we do beside. But we hear it but heavily, with a faint affection (God knoweth:) we hear it not as an Ecce, as matter of high admiration: we hear it not as gaudium magnum, with that alacrity, and cheerfulness we should. We hear it not as nobis, as if it nearly touched us, but as a matter that little concerned us, it skilled not much, whither we heard it or no. Many meaner things affect us more, but this should be the joyfullest hearing that we ever heard.  
And shall we not likewise perform some duty to Natus est? yes even to that also. 
2 To receive him.  And not hear of Him, and let Him alone: hear his tidings, and let Him sel●e go.  
He was borne for us, and given us Natus nobis, and Donatus nobis (both go together in the Prophet) To a gift the duty that belongeth properly, is to receive it. It He be Natus nobis, & Donatus nobis I trust we will take order he be Acceptus à nobis. If borne us, and given us, it is our part then, we can do no less then receive Him. We evacuate the gift, disgrace both the giver & it, if we vouchsafe not to accept of it.  
How is that? How shall we receive Him? who shall give Him us? That shall one, that will say unto us within a while, Accipite, Take, 
Heb. 10.10  This is my Body by the offering whereof ye are Sanctified. Take, this is my Blood, by the shedding whereof ye are saved. Both, in the holy Mysteries ordained by God, as pledges to assure us, and as Conduit Pipes to convey into us, this and all other the benefits, that come by this our Saviour.  
Verily, upon his memorable days, (of which this is the first) we are bound to do some thing in memory, or remembrance of him. What is that? Will ye know what it is? Hoc facite, Do this in remembrance of me.  
Something would be thought on to return him for all his benefits, and this day for this first, the fountain of all the rest; His Birth: Some thanks would be rendered Him for it. And how can we do that better, then as we are taught by him, that studied the point of Quid retribuam, and resolved it thus, 
Psa. 116-12  no way so well, as by Accipiam Calicem: I will take the cup of Salvation, and so do it: So, with it taken into our hadst, give thanks to the name of the Lord. And when better than to day? Hodiè as we are here directed. What better day then on this day, the very day he was bestowed on us. To defer him, no longer, than he did us. He deferred not us at all, but assoon as he was borne, sent us word the same instant: and shall we defer Him to bear of us an other time; and not be as ready on our part to receive him instantly, as he was on his, to bestow himself, even presently, as soon as He was borne? Sure somewhat would be done more than ordinary, this day of His birth, the day itself is more than ordinary.  
And let this move us. If ever there be a day of salvation, Ecce hic est dies salutis, Behold, this is it, when a Saviour is borne unto us. If ever an accepted time, Ecce tempus acceptum. Behold, now it is, this is that time. The birth day hath ever been a time accepted. Then, 
Gen. 40.21.  one king forgave the trespass of his Servant, and received him to Grace. An other, being pleased, was ready in his bounty to have given away the one half of his kingdom. Our Saviour Christ, Our Lord, 
Mar. 6.23.  on his birth day will be no worse than they. His bounty then, no less than theirs.  
Let us then make this so accepted a time in itself, twice acceptable, by our accepting: which, He will acceptably take at our hands. Let us honour this day, with our receiving: which He hath honoured by his first giving: Yielding him evermore, (but this day, the day of it, chief,) our unfeigned hearty thanksgiving for this so good news; for this so great a gift; both of them this day vouchsafed us: in Him and for Him, who was himself the gift, our Saviour, Christ, the Lord. To whom with the Father, and the holy Ghost, three Persons, one immortal, everliving, invisible, only wise GOD; be all honour, glory, blessing, praise, and thanksgiving, this day and for ever.