An exposition of the Creed: or, An explanation of the articles of our Christian faith. Delivered in many afternoone sermons, by that reverend and worthy divine, Master Iohn Smith, late preacher of the Word at Clavering in Essex, and sometime fellow of Saint Iohns Colledge in Oxford. Now published for the benefit and behoofe of all good Christians, together with an exact table of all the chiefest doctrines and vses throughout the whole booke

SERM. X.

GALATH. 4. 4, 5.

But when the fulnesse of time was come, God sent forth His Sonne made of a Woman, made under the Law,

To Redeeme them that were under the Law, that we might receive the Adoption of Sonnes.

IF it were possible for a man to have a glasse, wherein hee might see the face of his absent friend, though he did delight to looke therein, yet when his friend should come, would he not fling away the glasse to looke on his friend? such a glasse is the Gospell, which by my poore meanes is held out to you this day. Therefore in the absence of our friend Christ set your selves I pray you, to behold Him in this glasse, untill his comming.

The second thing we are to handle in the birth of Christ, is the time; two wayes set forth in the Scripture:

• 1. Generally.
• 2. Particularly.

Generally, in this place; When the fulnesse of time was come, that is, the set time that God had appointed, then Christ was borne; Now three things are implyed touching this Time:

• 1. That there is a fulnesse of time, for the accomplishment of Gods promises.
• 2. That this fulnesse of time is still a comming.
• 3. When the fulnesse of time is come, then God will performe his promises.

First, there is a fulnesse of time, for the accomplishment of Gods promises; so it is said of Christ, that he died in due time, Rom. 5. 6. so the Angell sayes to Zachary, Luk. 1. 20. Behold, thou shalt be dumbe, and not able to speake, un∣till the day that these things shall be performed, because thou beleevest not my words, which shall be fulfilled in their season. So that there is a time for the fulfilling of every promise of God. Of which observe two Vses:

First, for comfort, that seeing there is a fulnesse of time for the ac∣complishment of all Gods promises; though we have it not to day, or to morrow, this yeere, or the next, yet there is a fulnesse of time; so

David shewes, Psal. 102. 13. Thou shalt arise and have mercy upon Sion, for the time to favour her, yea the set time is come: this is a stay and a comfort to a Christian, that there is a fulnesse of time for the accomplishment of Gods promises.

Secondly, that seeing there is a fulnesse of time for the accomplish∣ment of Gods promises, we should be contented to tarry that time, bee it sooner or later: so Habak. 2. 3. The vision is yet for an appointed time, but at the end it shall speake and not lye; though it tarry, waite for it, because it shall surely come, it will not tarry: therefore seeing there is a fulnesse of time to come we must with patience bee contented to waite that time. It is the madnesse of the world, not to tarry the time that God hath set them, but they must have it straight; yea many a time Gods people be overta∣ken with it, as good Moses, Exod. 5. 23. For since I came to Pharaoh to speak in thy Name, he hath vexed this people more, and yet thou hast not delive∣red thy people at all; hee thought much to tarry a little time. But seeing there is a fulnesse of time, every one should be contented to tarry till it come: Ioh. 2. 4. saith Christ to Mary, Woman, my time is not yet come, she had an houre, and Christ had an houre, her houre was assoone as there was want; but Christs was, when there was sensible feeling of the want.

Secondly, this fulnesse of time is still comming; so Paul saith here, when the fulnesse of time was come, it drawes neerer: and neerer as a man that is a farre off, every step hee takes he drawes neerer and neerer home; so the••fulnesse of time is comming; it stayes not in the day, nor in the night, but approcheth neerer and neerer; as it is Dan. 7. 22. so Paul saith, Heb. 10. 25. But let us exhort one another so much the more, because yee see the day draw∣eth neere. This is a great comfort, that the longer wee live here in this world, the neerer we are to the accomplishment of Gods promises, and as every day doth winde up the threed of this life, so wee come so much neerer to our salvation, and the comforts and blessings which hee hath prepared for us; as Rom. 13. 11. the Apostle saith, For now is our salvation neerer than when wee beleeved: so in the Gospell it is said by our Saviour, When you see these things, lift up your heads for your redemption draweth neere: and Psalm. 37. 13. it is said, the wicked man seeth his day comming towards him; that is, the day of judgement, when hee shall bee called to an ac∣count for all his sinnes, and be punished for them: as this must needes be a terror to a wicked man, to consider every day, this day is comming towards him; so also it cannot chuse but bee a great contentation and comfort to the godly to consider that the day of salvation is drawing neere to them, the time when they shall bee put in possession of heaven and happinesse.

Thirdly, When the fulnesse of time was come, then God sent his Sonne made of a woman: this must teach us that we should never looke for the accomplishment of Gods promises till the fulnesse of time. There was great expectation and looking for Christ, but he came not till the fulnesse of time▪ so wee may expect and looke for comfort, ease, and for health, but wee cannot have it till the fulnesse of time: wee see

Revel. 6. 10, 11. The soules of those that lye under the Altar, crying, Lord how long, thou that art holy, and just, and true; dost thou not judge and avenge our blood on them that dwell on the earth? And there was answere made them; They must rest for a season, till the fulnesse of time: Exod. 12. 41. the people groaned a long time under their burthen and could not be deli∣vered; but when the fulnesse of time came, then the very same day, they were delivered; in the foure hundred and thirty yeere the selfe same day: so likewise Psal. 105. 19. many meanes, it may be, was made for Iosephs deliverance, yet it could not be untill the time that his word came, and then it is said, the king sent and loosed him; so howsoever wee may seeke for comfort and ease, desire health, yet we shall not have it, till the fulnesse of time come; therefore as Iaakob said to Laban when his time was ex∣pired, Give me my wife, for I have served my time; so a Christian may say unto God, Give me that which thou hast promised me, for the time is come. Particularly the time is described two wayes:

• 1. In the daies of Herod the king; Matth. 2.
• 2. When Augustus caused all the world to be taxed, Luk. 2.

First, Christ was borne when Herod was king: why doth the Evangelist note this unto us? first, to shew that Christs kingdome is not of this world, for Christ was borne when there was another king; hee was borne a King, for the Wisemen made inquiry, Where He is that is borne King of the Iewes. And in another place when he was before Pilate, hee asked him, Whether he were a king; and he said, for this cause was I borne, and for this cause came I into the world, &c. But it was of another kingdome, a spiritu∣all kingdome, not of a temporary. And what may this teach us? that we are not to looke for a worldly and a temporall kingdome, but for a spirituall; therefore when a Christian is under the crosse, hee may say, My kingdome is not of this world; I looke not for a temporary king∣dome, but for a kingdome above the clouds, a kingdome of glory and happinesse.

Secondly, Christ was borne when the estate of the Iewes kingdome was at the lowest ebb; for Iaakob prophesied Gen. 49. 10. That the Scepter should not depart from Iuda, nor a Lawgiver from betweene his feete, till Shil•• came; that is, when a stranger was king, when as the estate of the Iewes was at the worst. This may teach us, that the time, when Christ comes in the presence of his power and goodnesse, is when things bee at the worst: so Ioh. 11. when did Christ come? when Lazarus was dead foure daies and did stinke, then He came: so likewise when the Disciples were at sea, in danger of drowning, and had laboured all night, then did Christ come to them, in the fourth watch towards morning: so still Christ comes when things be at the worst with us. It is not a time for Christ to come till Herod bee king, till things bee at the worst, and when we have little hope; as soone as we are touched with Gods hand we would have ease and helpe, but Christs time is not till we be past helpe, when things bee at the worst; as Iohn. 2. Christs time was not till all the wine was spent, then it was a time for him to shew his power.

The second particular time set downe, Luke 2. was, when Augustus

Caesar caused the whole world to be taxed: which was first to fulfill a prophe∣sie, Dan. 2. 44. it was fore-told, that God would set up another kingdome in the daies of the Roman kings, that should batter, breake and destroy all those kings, which kingdome should stand for ever: therefore howso∣ever we be subjects of another kingdome, and citizens of other cities, yet let us labour to bee citizens of this citie, and subjects of this king∣dome, because this shall batter downe all other kingdomes, and shall stand for ever. The Thiefe on the crosse hee desired to be a subject of this kingdome, saying, Lord remember mee when thou comest into thy king∣dome; so let us pray to God, to make us subjects of this kingdome, since this shall stand when all other kingdomes shall fall.

Secondly, it was to shew that Christ for our sakes, came under the taxe, and not onely the money taxe, but to be taxed in his soule, to have the fear full wrath and displeasure of God powred upon him, and to die for our sinnes; as Esai. 53. The chastisements of our peace were upon him. As Gen. 22. 6. Abraham tooke the woode of the Asse, and laid it on the shoulders of his sonne: so we were the Asses that were burthened; God was he, that tooke it off of us, and laid it on the shoulders of his Sonne not only the mony taxe, but the taxe of Gods wrath and displeasure. And therefore if Christ were taxed for us, let us be contented to be tax∣ed for him; wee thinke it a great matter to bee taxed in our names, or goods, yet this is not that by a thousand parts which Christ suffered for us.

The third thing is, the place where Christ was borne; in Bethlem, so saith the Evangelist. It was not in the Royall citie of the kingdome, Ierusa∣lem, but in a poore towne, a place of no great respect; neither was hee borne in the bravest house, but in an Inne; and not in the best roome thereof, but in a stable.

But why was Christ thus basely borne, seeing the best place had been too base for him to be borne in, if we consider the dignity of his per∣son?

I answere; first, to shew the guilt of our sinnes which was upon him; for he was no sooner come into the world, but our sinnes caught hold on him, and stopped him of his glory, and turned him into a stable: Genesis, 4. sinne is compared unto a curst Dog, that lyeth at the doore, that a man goes no sooner out, but he is ready to fly upon him and rende out his throat; so wee see, that Christ was no sooner come into the world, but our sinnes caught hold on him, and turned him into a stable: therefore hence we may see our guiltinesse to be such, that wee are not worthy of the meanest place we live in.

Secondly, to procure a better place for us to bee borne in; he was laid in a manger, that we might bee laid in our soft beds. It is the wan∣tonnesse of the world, to despise him, because hee was poore: but Christ came poore into the world, to make us rich: to which purpose Saint Bernard saith well, Lord, (saith he) I am more beholding to thee, for thy poverty in redeeming mee, than for all the riches of thy power in creating me.

Thirdly, that wee should bee contented with any estate, that God should assigne unto us; let us looke on the estate of Christ, he was con∣tented to be borne in a stable; laid in a cratch: O that the world would thinke of their sinnes, how that by reason of them they are not wor∣thy of the meanest place they live in! and yet we murmure and grudge against it, though our estates be better than his was; Hee was conten∣ted with his estate, but wee are not with our estates: it is our sinne, re∣pent we for it.

Fourthly, the manner of Christs birth: and that is to bee considered three waies: first, after the common manner wee be borne; for when things be extraordinary, then the holy Ghost doth set them downe in extraor∣dinary termes, and when they be common and ordinary, then hee doth use ordinary termes to expresse himselfe by. Now in this place where the holy Ghost speakes of the birth of Christ, he doth use no extraor∣dinary but the same termes, that is used in the birth of other of the holy men of God; as of Iohn Baptist, and the rest: therefore Christ was borne, after the common and ordinary manner as wee be borne. In∣deede the conception of Christ was miraculous and extraordinary; therefore they say, that Christ did passe from his Mother and came through her, without opening her wombe; but this is a meere fancie of theirs, the Scripture is against it; for Luk. 2. 23. Every manchilde that first openeth the wombe, shall beholy unto the Lord; therefore we see the birth of Christ was ordinary; and as other children passe away from their mo∣thers, so did hee: the Fathers are plaine for this, as Tertullian saith, this is the wombe, for whose sake it is said, that every one that openeth the wombe shall be holy to the Lord: and Saint Ierome, the law of first ope∣ning the wombe shall be holy to the Lord, doth most especially belong to Christ, yet ordinarily to others.

The Papists object against this, and say, How could His mother be a virgin, if Christ were borne after the same manner as others are? I an∣swere, that the Scripture is plaine, that shee was not onely a Virgin when Christ was conceived, but so when Christ was borne; as Esai. 7. A Virgin shall conceive, and beare a Sonne; so shee was a Virgin at his birth; yea the Schoolemen say, that the breaking and opening of her wombe did not take away her virginity: Hence wee conclude that Christ was borne after the ordinary manner we be.

The Vse is: first, to see the strange humility of Christ, that he would be borne as we are, and come into the world as we come, which this place is not fit to describe: but the next childe that comes into the world, and that you are at the birth of, you may consider it, with this short meditation; Thus was Christ borne in this weake manner, and stepped thus low for my salvation, and therefore how justly shall I perish, if I despise this great mercy. Peter he did wonder at the humility of Christ, Ioh. 13. that he wold stoop so low, as to wash his Disciples feet but how may we wonder at his strange humility that he would be borne, as we are? therefore we may upon this consideration breake forth, and say; O blessed Lord, what am I that thou wouldest be borne thus for my sake,

that thou wouldest stoope so low for me! How should I respect and re∣gard thee?

The second use is, seeing Christ was contented to stoope to the infir∣mities of thy birth, thou shouldest be content to be borne spiritually: I, but to be borne of the Spirit is tedious: why consider with thy selfe, was Christ contented to be borne of a Virgin, thou maiest be contented to bee borne of the Spirit: He suffered; prayed in the garden, died on the crosse for thee, was contented to bee borne of the Virgin, thou mai'st well be contented then to be borne of the Spirit.

Secondly, he was borne meanely, in the poorest manner that might be; and as we may see in this place, there was no body to give him helpe, no light shining, nor Angell appearing, no fine things to put him in; but he was swadled in clouts & rags. This was a strange humiliation of Christ; to be borne so basely, that all the Angels might admire and wonder at it, and bee confounded to thinke of the basenesse of Christs birth; which hath made our adversaries devise strange stories to grace the birth of Christ with, they say in the Gospell of Saint Iames, (which is a false Gospell) that when Christ was borne, the whole course of nature was stayed, that the birds that were flying in the ayre, could not stirre but hung there; the goats that went to drinke, could not move their lippes; a shepheard putting foorth his hooke to catch his sheepe it hung in the ayre, and the like fopperies; for the world was not then able to consider, why Christ was so poorely borne. Another tale they devised, to grace the birth of Christ, was this: that when Ioseph went for the midwife, Christ was borne in the meane time, at which time there was such a light, as they might see aswell at midnight, as at noone day: but this could not be, for there was no light shining in the roome, no An∣gell, none to give him helpe. The world cannot conceive it, but there bee divers reasons of it.

First, to shew the infinite goodnesse and love of Christ thus to stoope so low, to be so basely borne, to save me and thee: it was a strange love that he would be borne, as we are, and so creepe along with us, to grow as we grow, live as we live, and stoope to all the infirmities of our nature; yea even to dye and to lye in the grave with us, that so wee might apply our sinfull bodies to his holy body, our impure flesh to his pure flesh, that so hee might quicken and give us life. David, when he considered the worke of creation, Psal. 8. 4. burst out into this speech, Lord what is man that thou art so mindefull of him, &c. much more may we say, (admiring the worke of our Redemption) not only what is man? But what a good Lord is this that he would be contented to stoope so low, to be so basely borne for my salvation: which made holy Bernard say, so much the more ba∣ser thou art borne, the more deare thou art to my soule, and to my heart in this regard.

Secondly, to shew what a great matter it is to redeeme us, and how wee are to make much of that Salvation, that Christ would bee so basely borne to purchase for us. Therefore seeing Christ was pleased to come thus into the world, to save us, how should we bee contented to be aba∣sed

now, to stand before God with comfort at the day of judgement? as Paul, Phil. 3. 8. Yea doubtlesse I count all things but lost for the excellent know∣ledge of Christ Iesus my Lord: for whom I suffered the losse of all things; and judge them to be but dung and dr••sse, that I might winne Christ, and might be found in him: so Ignatius when he should suffer, Lord, saith he, I care for nothing, whether for things visible, or invisible, for the tearing my flesh, or the losing of my members, or for all the divels can devise against me, so that I may bee made any thing to be saved. As a cunning worke∣man takes a peece of clay to make a goodly jmage; hee tempers the clay, changeth it into twenty shapes and fashions before hee makes the image: so the Lord (this cunning workeman) doth when hee would make the picture of Christ in us; he doth as it were temper and change us into twenty shapes, before hee makes his beautifull Image in us: therefore wee should bee contented to be disposed at the good will of God, to change us into any shape, sicknesse, poverty, want, or disgrace, and be made any thing to be saved.

Thirdly, to shew that the greatnesse of our sinnes tooke hold on him; for he was no sooner come into the world, but our sinnes were upon him and put all this basenesse and meannesse upon him. Therefore dost thou wonder thou art a prophane man or an Adulterer, or a drunkard, or a Swearer, that God brings poverty upon thee, blindnesse, lamenesse, or an evill name; why looke upon Christ, and we shall see that the guilt of our sinnes, being upon him, brought all this basenesse and meanesse upon him.

Fourthly, that the meanesse and hardnesse of Christs estate, might sanctifie the poverty and hardnesse of our estates: for he was deare and preci∣ous in the sight of God, notwithstanding this abasement, therefore doe thou labour to be a childe of God, and then thou shalt be deare and pre∣cious in the sight of God: now though this cannot bee by nature, yet labour to be one by Adoption, and grace, and then God wil accept thee, though thou be never so meane, and basely accounted of heere. Chry∣sostome compares a good man, to a peece of gold, that if we take it, tram∣ple it, and treade it in the durt, yet the gold is never the worse; so (saith he) let the world trample and treade upon a good man, hee is not the worse; he loseth none of his goodnesse: and these be the reasons in re∣gard of God, why Christ was thus basely borne.

Now the reason in regard of the world (the Evangelists doe shew) was, because there was no roome in the Inne: this was strange, was there no roome for Christ in the Inne? was there never a chamber, nor a corner of a roome for him to be borne in? There was roome I warrant you for swaggerers and drunkards, for dicers and carders, for prophane persons, but there was no roome for Christ to bee borne in, these had taken up all the roomes, so as Christ must bee turned to bee borne in a stable. And I would to God it were not the sin of the world still, that they have roome in their houses for others, but no roome for Christ: at this time, let us looke into the houses of Gentlemen, and great men, they have roome enough for swaggerers and swearers, di∣cers

and carders, and mummers, but no roome for Christ, Re∣ligion, prayer, or for the Bible; but Christ thy redeemer is as it were turned into the stable: I beseech God, that no such accusation may bee laid to us; at the day of judgement: therefore whosoever thou bee, that keepest a roome to entertaine thy friend, bee sure thou keepe a roome in thy house to entertaine Christ, even his poore members to en∣tertaine Religion, prayer and all other Christian duties; The Shuna∣mite is commended in the 2 King. 4. 10. for keeping a chamber for the man of God, even this shall be thy commendations, that thou keepest a roome in thy house to entertaine Christs members, but if thou canst not keepe thus a chamber in thy house, yet keepe a little roome or corner in thy heart for Christ: wee see a number of men, have roome in their hearts, for every vile sinne, and lust, but no roome for Christ; whatsoe∣ver wee doe let us not turne out Christ, and let him have a roome to seeke; but rather let us turne out our sinnes, that so Christ may dwell with us; and that we may dwell with him eternally.

The last thing observed in the birth of Christ was, the manifestation thereof: for seeing Christ was so obscurely borne, in a stable, laid in a cratch, we may wonder how the world came to know it: it was mani∣fested three waies:

• 1. By the Angels to the shepheards.
• 2. By a Starre to the Wisemen.
• 3. By a secret motion of the Spirit to Simeon and Anna in the Temple.

In the first manifestation of Christ to the shepheards we observe two things:

• 1. The manifestation it selfe.
• 2. The effects of it.

In the manifestation we may observe six things:

• 1. To whom Christ was made manifest: To the shep∣heards.
• 2. What disposition they were in upon their calling: watch∣ing their flocks.
• 3. By whom; by an Angell, when the Priests were silent in the Temple.
• 4. The time when; The very same night.
• 5. The manner of it: By bringing a speciall message.
• 6. The speech of the Angell.

First, to whom Christ was made manifest, not to the great men of the world, nor to the priests contemners of grace, but unto poore Shepheards: one would have thought hee would first have manifested himselfe to kings and Queens, and to the great men of the land, and not unto poore shepheards. Of which there be three Reasons:

First, because it was one of the parts of the degrees of Christs Hu∣miliation, that hee had not the great men of the world to grace him at his birth, but onely poore shepheards; yea, this is a great stumbling blocke still, because poore men receive the Gospell, it hinders many

a man from receiving the truth or embracing Religion: but let no man be offended at it, it was so when Christ came into the world. The Phari∣ses aske the question, Have any of the Rulers, or of the Pharisees beeleved on him? those that bee learned? it is but a company of poore men: and 1 Cor. 1. 26. saith the Apostle, For ye see your calling brethren how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the wise, &c. there∣froe labour to be one of Christs Disciples, and he will not despise thee, although thou be poore and meane.

Secondly, to shew that there is no condition, or estate so bad that can hinder a man from Christ, whatsoever it be tradseman, shepheard, or how meane soever, he will not despise thee for thy meanenesse: some would thinke, that such great things should be ingrossed, for the great men of this world; as we see that the best things bee gathered up all the country over, and ingrossed for kings, and Queens: and because the best thing of all is Christ, therefore, that kings and Queenes should have had the chiefe ineterst in him, and the poore have gone without, but we may see that no meane condition can hinder a man from Christ; but the poore man hath as great a part in him, as the rich. We read Gen. 2. 9. The tree of life stood in the middest of the garden of Paradise, that it might equally impart it selfe to all sorts and conditions of men; and so Revel. 22. 2. In the Heavenly Ierusalem, there is a tree of life said to be in the middest of the street, equally to impart it selfe to all sorts poore and rich: therefore this may bee a comfort, that no meane condition, or estate, doth hinder a man from Christ. There bee many poore people will not come at Church because they have not good apparell; it is good indeede that there bee, as much decencie in this as may be, that men and women, when they come to the house of God, should come as comely and handsomely as they can; but if men have not decent and comely apparell to come in, let them not refraine from comming to the Church, because they want apparell to come: but let them looke to the heart and conscience, and then Iesus will be a Iesus to them.

Thirdly, to shew that he must be the poore mans portion; the rich man hath his portion in goods and in lands, but the poore mans portion is in Christ: so Iam. 2. 5. Hath not God chosen the poore of the world, that they should be rich in faith, and heires of the kingdome which he promised to them that love him? and therefore this may bee a great comfort to a poore man although he hath not a great deale of goods and lands for his por∣tion, yet he may say, I thanke God, that Christ is my portion, his birth, cradle, cratch, life, death, passion, and his merits are mine, this it was that made Ieremy to rejoyce in his trouble, Lamen. 3. 24. The Lord is my porti∣on, saith my soule, therefore will I hope in him; and so Psalm. 16. 5. saith David, The Lord is the portion of mine Inheritance: therefore thou that art a poore man, and hast but a little goods or lands, labour to make Christ thy por∣tion, take him home into thy heart, apply him by faith, and then thou hast an excellent portion: if a man fall into the hands of his enemies, or of theeves, who rob him and take away his goods, yet if he have a

Iewell of great price lest about him, hee may say, Lord, I thanke thee, though they have taken away my money and goods, yet they have left me may Iewell: so, howsoever the world may take away from a man his goods, peace, or his good name; yet a Christian may have comfort and say, Lord, I thanke thee, that I have still my Iewell, they have not taken away Christ from me.

If any object and say, is Christ the poore mans portion onely, doth not he belong to the rich also? To this I answere, that the grace of the Gospell is like to a Vine, that runnes low first, at the bottome of the tree, and by little and little windes and twists it selfe up, till it gets to the top: so at first, the grace of the Gospell, began low, it did as it were creepe along on the ground, with poore men, and after it did winde and twist up, till it came at the top, and so did winde within Scep∣ters and crownes of kings, which is the highest step, that it can come to in this world.

Secondly, in what disposition they were found, the text saith, they were keeping their flockes; not Idle in their houses, nor asleepe in their beds, but attending their flockes, in their callings. Here we may see what a good thing it is for a man to be upon his calling: If we looke into the Bible we shall see all the goodly apparitions that appeared, were when they were upon their callings; when was it, that Iaakob saw in a vision An∣gels ascending and descending, when he was in his journey upon his calling? so Moses Exod. 2. when did the Lord appeare unto him; as hee was kee∣ping his flocke? and so the Angell did appeare to Gedeon when hee was a threshing wheate in his calling: so the Lord tooke David, from following the sheepe great with young: And when were the Disciples called? was it not when they were a fishing in their calling, not when they were idle? which may shew us, what an excellent thing it is for a man to be upon his calling, to performe the duties of it: if there be any blessing stirring, or any good thing, for the Angell of God to impart, hee shall be sure to have his part in it at that time: so saith our Saviour, Blessed is that servant, who when his Master shall come, shall be found well doing; and it was a good saying that a learned man had, when his friends told him, hee studi∣ed too much, saith hee; What would yee have the Lord come and finde mee Idle?

Thirdly, by whom the birth of Christ, was made manifest: by the Angels; when the Priests were silent in the Temple, the Angels were not, they could not keepe it: here we may see, how ready the Angels are, to doe any service to Christ, there is not an Angell nor an Archangell, but is ready to doe service to him; therefore much more should men be rea∣dy to serve and obey Him. But it is otherwise with us; for we be ready to doe service to sinne, and to our lusts, rather than unto Christ. Matth. 21. when Iesus rode to Ierusalem upon an Asse; some strowed garments in the way, some did cut downe boughs, and branches, crying Hosanna; there was not a childe, playing in the streets, but was ready to doe service unto Christ: in like manner let us stirre up and quicken our selves to doe in the ser∣vice of Christ, and not, as we were wont, give our selves wholly to sin,

to the deceitfull lusts and vaine pleasures of this world.

Fourthly, the time when Christs birth was made manifest: the same night; an Angel came post from heaven, to make it knowne: it was the love of God, that he would not hold it till day, any long time, but presently he makes it knowne. We read Gen. 18. of Gods love to his servants, saith the Lord, Shall I hide from Abraham that thing which I doe, &c? For I know him that he will command his children and his houshold after Him, and they shall keepe the way of the Lord, &c. God would not conceale any thing from his servant Abraham; so it was his love, that he would not con∣ceale the birth of Christ, but make it knowne, the same night. There∣fore seeing God made hast to send this message, we should make hast to receive it, as soone as may bee: seeke him, and not rest, till wee have found him; and as the Shepheards went out to Bethlem, to see Christ; so let us go forth to see him, although he be not at Bethlem, yet in his word, there we may see Christ, borne in a stable, laid in a cratch, praying in the mount, sweating in the garden, crowned with a crowne of thornes, bleeding on the crosse, hanging in paines and torments, and gloriously sitting on his throne, and as old Simeon tooke Christ in his armes and imbra∣ced him, so let us take him, and lay hold on him, by the hand of Faith; and bring him into our hearts, so as we may say with Paul, Gal. 20. 2. The life which I now liue in the flesh I live by the faith of the Sonne of God, &c. so never part with Christ, till the day of death; for no man can have comfort although hee should see Christ borne in the stable, laid in the cratch, sitting in the lap of his mother, praying in the mount, bleeding on the crosse, sitting gloriously on his throne, unlesse hee can apply Christ, and make him his owne by faith.

Fifthly, the manner of the manifestation of his birth, by a speciall message; where two things are to be considered:

• 1. That the Angell moveth attention.
• 2. The message it selfe.

Now the Angell moveth attention two wayes:

• 1. By remooving that which should hinder attention.
• 2. By quickning up the affections, in this word; Behold.

First, of the message it selfe; which was, that the Angels did bring them ti∣dings of great Ioy.

• 1. It was tidings of joy.
• 2. Of great joy.
• 3. Not to one people, nor to one nation, but to all people.

And therefore seeing there is such an excellent message come, wee should attend it. Heere wee may observe, what is the greatest joy that is, that Christ is borne into the world; this is the joy of us Christians, to know that Christ is come into the world to save penitent and poore sinners, he will heare us in our troubles, releeve us when we bee poore, give us health when we be sicke; will be all in all unto us: O let us then labour to joy in Christ, for there is no true joy but in him; therefore howsoever the covetous mans joy is in his goods, the fleshly mans in his pleasures, the usurers in his mony; yet let the Christian more joy in

Christ, than in any thing: and let every man labour to get him, make him sure, and then he shall joy in life, in death, in sicknesse, health, plen∣ty and adversity.

Notes

• SERM. X.
• First, there is a fulnesse of time to fulfill Gods promises.
• Vse 1.
• Vse 2.
• Secondly, the fulnesse of time is comming.
• Simile.
• Thirdly, God sent his Sonne in the fulnesse of time.
• The first per∣ticular time when Herod was king.
• Christ was borne at the lowest ebb of the Jewish estate.
• The second par∣ticular time.
• The first cause.
• The second cause.
• Simile.
• Thirdly, the place of Christs birth.
• Quest.
• Sol.
• Reason 1.
• Simile.
• Reason 2.
• Reason 3.
• Fourthly, the manner of Christs birth.
• Object. Ans.
• Vse 1.
• Vse 2.
• Secondly, hee was borne meanely.
• Foure Reasons of Christs meane Birth.
• 1
• 2
• Simile.
• 3
• 4
• Simile.
• First, unto whom Christ was manifested.
• Three Rea∣sons why Christ was first knowne to the meaner sort.
• 2
• Simile.
• 3
• Simile.
• Object. Sol. Simile.
• Secondly, in what disposition the shepheards were found.
• Iudg. 6. 11.
• Calvin. Dominus cum venit, inveniet melbar antem.
• Thirdly, by whom Christs Birth was ma∣nifested.
• Fourthly, the time of the ma∣nifestation.