A Century of Sermons, Sermon 7
THE SEVENTH SERMON UPON THE INCARNATION.
LUKE ii. 13, 14.
And ſuddenly there was with the Angel a multitude of the heavenly Hoſte praiſing God, and ſaying, Glory to God in the higheſt, and on earth peace, and good will towards men.
GOod Chriſtians have ever obſerved to keep this feaſt of the Birth of Chriſt with ſome decency in Apparel more than ordinary, with bounty of Fare, with Carols of joy, and many other circumſtances of chearfulneſs. I am ſure the decorum of a fit Text for the day is as much, and more requiſite than any thing that I have named. A word ſpoken in ſeaſon ought to taſte better upon the palate of our underſtanding than meat in ſeaſon. I have gone that way hitherto, and ſtill continue in it, to teach you ſome remarkable paſſage which fell out when our Saviour was born, upon this bleſſed Day and Seaſon wherein he was born. This portion of St. Lukes Goſpel, which by appointment is the ſecond Leſſon for our Morning Prayer, hath been the Theme of my Doctrine ſundry times, it afforded me to ſpeak of the Nativity it ſelf, next of the Humility, afterwards of the Sermon which the Angel preacht upon it, fourthly, of the poor Shepherds to whom theſe glad Tidings were firſt publiſhed. Now for a concluſion, here is an Hoſt of Angels to confirm all for truth, which one of their Order had ſaid before, and to make the Tidings ſweeter and joyfuller by their congratulation. Indeed, all that goes before is made ſo compleat and full by that which they have added, that our Church hath made a ſtop there, and bids us read no further. The Meſſage which one Angel brought made it known that a Saviour was born in the City of David; had it not been for him the birth was ſo obſcure and private, and indeed ſo unlikely to be the ſame which it was, we cannot gueſs how it ſhould ever have come to light, and been publiſhed: But thoſe Tidings which that Angel brought were ſo ſtrong, ſo far above reaſon, ſo far beyond the deſervings of miſerable ſinners, that unleſs a multitude of Angels had ſeconded all that was ſaid before, we cannot gueſs how it ſhould ever have been believed. The ſhepherds never ſaid one to another, let us go unto Bethlem, and ſee this thing which is come to paſs for that which one Angel told them; they ſtirred not out of the field to go ſee the wonder until an Army of thoſe heavenly Watchmen concorded to it, and chanted it out with a merry noiſe, Glory to God, &c.
This convinceth the truth of the Incarnation of Jeſus far more than that Text which I handled the laſt year, though that, as I ſhewed, was a very powerful evidence. For Wiſemen to come from the Eaſt to Hieruſalem, and to have a ſtrange Star for their Leader rais'd a mighty fame of the Nativity, both in that City, and perhaps in a great part of the world: But if all the Stars of heaven had gone before them, and all the wiſe Gymnoſophiſts had made a journey, it were but a mean Demonſtrance to this, that all the Angels of heaven (I conceive no leſs of this multitude than of all) ſhould make an Apparition in the air, and Carol the coming of Chriſt into the earth. The Stars of the Firmament are ſometimes figuratively called the Hoſt of heaven; theſe Apparitors in my Text are not called, but are ſo, litterally and properly. The Wiſemen were but Queſtioniſts, and raw Diſciples, where is he that is born? Theſe ſay the word when and where, with all other requiſite additions, and put it out of queſtion. The Wiſemen adored him with coſtly Gifts after the manner of an earthly Prince: The Angels glorifie him with Hymns and Praiſes after the Majeſty of God. In every reſpect this is the greateſt teſtimony of Chriſt in all the Scripture, excepting where God uſed his own voice immediately from Heaven, This is my beloved Son in whom I am well pleaſed. Theſe things are but ſaid now, I will prove it in the proſecuting of the parts, which are theſe: The Meſſengers, the preparation to the Meſſage, and the Meſſage it ſelf; or the Choriſters, the preparation to their Muſick, and then the Anthem. The Choriſters are 1. Heavenly ones; 2. A multitude; 3. An Hoſt or an Army of them. Their preparation is twofold: With much ſuddenneſs, ſuddenly there was with the Angel; and with much chearfulneſs, for they were foreign, ſinging praiſe unto God. The Anthem it ſelf hath three reſts in it, Glory to God in the higheſt, and on earth peace, and good will towards men.
And ſuddenly there was with the Angel a multitude of the heavenly Hoſt; theſe are the Choriſters that ſung the Carol, and the firſt thing we note in them, is, that they were heavenly ones. Many things in the former Verſes of this Chapter were exceeding mean, if I may not ſay vile and ſordid, touching our Saviours Nativity: but this portion of the ſtory is of another nature and very honourable; the more his Divinity had hid it ſelf in Clouts, in Fleſh, in a Manger, the more it is illuſtrated by a glorious teſtimony. The Earth afforded him one of the worſt places it had, the Heavens afforded him their very beſt attendance, the Angels. Theſe heavenly Spirits, you ſee, gaze not upon the Work of our Redemption, nor upon the Oeconomy of the Church as idle Spectators, but they were imployed from the beginning in all the works of the Lord, Job xxxviii. 7. Who laid the corner ſtone of the earth, when the morning Stars ſang together, and all the Sons of God ſhouted for joy? Some Expoſitors infer from hence,Pineda. that the Angels applauded and praiſed the Lord for the Creation of the world; for the Chaldee Paraphraſe inſtead of the Sons of God reads it Acies Angelorum, the Army of Angels: And the Septuagint foreign, when the corner ſtone of the earth was laid, all my Angels praiſed me with a loud voice. St. Chryſoſtome ſays upon it, that the Angels admired to ſee the beauty of the world beneath, they were aſtoniſhed to behold the degrees of the Elements, the multitude of all ſorts of Creatures, their Order, Number, and meaſure: And by ſo much were they tranſported with the beauty of Gods Excellency more than we, and of all his Works, by how much they did better perceive that they were wrought with infinite and inexplicable wiſdom. This apprehenſion of the Fathers upon thoſe words of Job I think is not to be refuſed. Anaſtaſius Sinaita is cited to go a great deal further, that on the fourth day of the Creation the Angels ſaw the Sun riſe in the morning from under the interpoſition of the Earth, and preſently they bethought them how Chriſt, Sol juſtitiae, ſhould be born of a pure Virgin, and dwell upon the earth, and immediately they ſung this very Song, Gloria in excelſis, as a prevention or prediction what ſhould be ſang upon this day, almoſt four thouſand years before it came to paſs. But this conjecture ſuppoſeth one of theſe two things ſcarce to be admitted, either that theſe heavenly ones foreſaw the fall of Adam before it came to paſs, as well as God, and that the Son of God ſhould be given in the fleſh for a Propitiation to be the remedy; or elſe another ſcholaſtic quidlibet muſt be received, that Chriſt was ſo the head of the Angels, that he ſhould have been Incarnate, and the Angels ſaved by faith in that Incarnation, though Adam had never faln; which is but harſh in the delivery.
This is the true Doctrine, and the right deſcant upon the Point, theſe Spirits that dwell in Heaven rejoyced for the Creation of the Earth, when the Foundations of it were laid, as Job ſays, how much more would they bear a part, and triumph for our ſakes at the Reſtauration, and the Redemption of the Earth? Yet now we are at the truth, miſtake not the reaſon of their joy as ſome have done; let me but touch upon a petty error, and ſo proceed to the true cauſes. It is ſuppoſed by many that the Angels are ready to attend the Church with all their help and diligence, and exceeding glad in our proſperity, becauſe they receive an augmentation of their bleſſedneſs by their pious Miniſtry towards the Sons of men. Now this ſavours of a little ſervility, me thinks, as if thoſe holy ones did not communicate themſelves to be ſafeguards and watchmen over us without expectation of reward; but Biel preſſeth it further, Tum ſequitur ſi homo non fuiſſet creandus, Angelus non habuiſſet beatitudinem; It would follow, that Angels had never come to the height of their beatitude unleſs men had been created; nay, it will follow further, they ſhould come ſhort of their full beatitude unleſs man had ſinned, and diſobeyed Gods Commandment.
Let me lay down more ſufficient reaſons therefore for your further ſatiſfaction.
Firſt, The Angels had always done their beſt to pitch their Pavilions round about us, and to keep us from the tyranny of the Devil, but they perceived that their protection was not a ſaving Medicine, it would not cure, it would not keep us in life; but it bred them great content and joy when Chriſt did manifeſt himſelf in fleſh upon the earth to heal our ſores and bruiſes, and to overcome that ſtrong man for us, and ſpoil him, generally to ſupply in himſelf whatſoever was defective in their abilities. This is Origens reaſon, and his Simile follows, as if many unexpert, but well affected Phyſicians, ſhould ſpend their pains to no profit about a ſick perſon whom they would fain recover, and hearing that one of renowned skill, foreign, was come into the City, who would undoubtedly reſtore the languiſhing party, all the reſt that had attempted it did much congratulate his coming: So our heavenly Friends the Angels could not ſpeed us as they deſired, but as ſoon as they ſaw the Prince of Phyſicians was come into the world, firſt one Angel appeared the Prolocutor of the whole Hoſt, and he broke with the Shepherds about good tidings of great joy to all People, This day is born, &c. All this while the reſt of his conſort hovered in the air, and at laſt became viſible, and diſcovered themſelves in a Volley (Apparuerunt cum illo Angeli, ſays the Syrian Paraphraſt) exulting and praiſing God that the Lamb was yeaned that ſhould take away the ſins of the World.
Secondly, The fruit of this birth came to us, and not to them, Nuſquam Angelos; Chriſt took not on him the ſeed of Angels, but the ſeed of Abraham, yet they are as forward in praiſe and thankſgiving, as if the benefit had been their own. Let the envy of wicked natures envy at this, that God hath ſuch good ſervants, as are poſſeſſed with exceeding joy, not for their own, but for their fellow ſervants happineſs. O moſt Angelical perfection to account of the bleſſings that fall upon our brethren, as if they deſcended upon our ſelves. This heavenly Hoſt did ſing with mirth upon our Holy day, but it is the Devils manner to houl and cry at the good of others; if Chriſt came to ſave a man, they rore that he came to torment them before the time. Since the deliverance of poor diſtreſſed men was the Devils pain, let the ſalvation of all thoſe upon whom the faith of the Goſpel doth ſhine be our rejoycing. The foundation of Lycurgus his Commonwealth among the Spartans was, Ne ſcirent privatim vivere, that they ſhould not accuſtom themſelves to think of the private, but of the publick good, and it is the foundation of charity among Chriſtians, Neſcirent privatim gratias agere, that they ſhould not reſtrain their thankfulneſs to their own peculiar, but to extend it for favours which do befall every member in the Church of Chriſt.
Thirdly, The Choire of heaven ſang praiſe unto God on this day, to ſet us in, whom it concern'd, to us a Child is born, and to us a Son is given; Shall the ſtanders by pour out their Jubilee, and will we hold our peace? Will we make it no holy day, when it only concerns ours, and not the Angels redemption? Was it not opprobrious to the Scribes, and High Prieſts, and Phariſees, that a troop of Wiſemen ſhould beat out a journey of twelve days perhaps, and peradventure more, and bring all the precious gifts with them that thoſe Eaſtern Countries afforded, and all this to honour him that was born King of the Jews, and yet his own people neither viſit upon thoſe reports, nor ſearch for him, ſuffer him to fly away into Egypt, and never miſs him; he came unto his own, and his own received him not. And when Satan ſtands forth to accuſe the Sons of men, will he not as much caſt it in our teeth, the Angels began a pleaſant Song for your ſakes, and you ungrateful, whoſe nature he took upon him, did not follow, they, piped unto you, but you did not dance: He came unto his own, and his own rejoyced not.
Fourthly, Gregory puts in his conjecture among the reſt, Dum nos conſpiciunt recipi, ſuum gaudent numerum impleri. Lucifer and his adherents whoſe rebellion had caſt them out of Heaven, did break the numbers of the glorious Angels, and make them leſs; therefore they break out into ſinging, becauſe the rooms of thoſe collapſed Angels ſhall be filled in Heaven, with thoſe penitent ſinners on earth, that walk by Faith and newneſs of life: as Peter and the reſt no doubt were much comforted, after Judas had fall'n away from his place by tranſgreſſion, that Matthias was numbred with the eleven Apoſtles. The Church of Chriſt hath loſt ground in great ſhares of Europe, and Aſia; but what happy tidings are thoſe, and I truſt they ſhall be better and better, when we hear that ſouls are gained as faſt in the furtheſt India, and remoteſt America. The Lacedemonians had a choice band of Souldiers, which they call'd their immortal Phalanx, becauſe the number was always kept full, at the inſtant almoſt when one of the band died, or was ſlain, another was elected into the order: So the true flock of Chriſt is certain and invariable, the number cannot be wrong'd; many Apoſtates ſlide away, yet elſewhere many millions are added to the Church. This augmentation of them that are loſt makes the Angels glad and ſing, Glory be to God on high.
Fifthly, and laſtly, ſince the eternal Son of God did inhabit upon the earth, the earth was become an amiable theatre for heavenly creatures to play their parts upon. And as the Poet flatter'd Auguſtus Caeſar, that the ſpirits of the Decii and of the Scipio's wiſht they had been reſerv'd to have lived in his happy Reign: ſo we may ſay, and yet in no flattering phraſe, that the Angels either wiſht themſelves incarnate, or elſe to miniſter to Chriſt continually upon earth in their incorporeal condition. As the Saints aroſe out of their graves in their bodies, and deſcended out of heaven in their ſouls, and appeared unto many in the holy City of our Saviours Reſurrection, ſo the Cherubims came down from the firmament above, and made their apparition in a viſible form to celebrate the myſtery of his Incarnation. Not one of the Fathers but have wrote reſolutely without doubting, that Angels are part of our aſſembly in theſe Congregations ever ſince, and moſt intelligently do ſo interpret St. Paul, 1 Cor. 11.10. The woman ought to have power of her head becauſe of the Angels, that is, to do nothing immodeſtly, or unchaſtly, becauſe the Angels would be witneſſes of their impudency. And thus far on that point, how the celeſtial chantors, that modulate their tunes continually before the Throne of God; theſe were the organs and well tuned Cymbals that welcomed Chriſt with a Song of Joy unto the earth.
But beſide their heavenly nature they were a multitude, a numberleſs concourſe of them, as ſome think, even the whole company of Angels, ten thouſands of thouſands that miniſter before the Throne of God, as the Prophet Daniel ſpeaks; the windows of heaven were opened, and Seraphins came down as thick as rain: It is hard to ſay whether it would not have been pain and grief for any of thoſe bleſſed Spirits to have ſtaid behind, though it were in Heaven? whether they could have quieted their own deſires to be abſent from this occaſion. I am ſure St. Paul leaves out none of them, but cites them altogether, Heb. i. 6. When he brings his firſt-born into the world, he ſaith, and let all the Angels of God worſhip him. Another ſays, and that's Salmeron, the fields of Bethlehem could not contain all the Angels, ſuppoſing as it is truth, that they appeared viſibly, Sed ex omni hierarchia aliqui advenerant, ſicut in militia ſunt multi ordines, but ſome appeared out of every Hierarchy inſtead of all the reſt; as ſometimes certain choice Souldiers are pickt out of every Squadron in an Army. It was a matter of great conſequence, never any tidings of ſuch weight were brought into the world before; and reaſon good then that divers ſhould come to teſtifie it: and it was matter of great praiſe as ever ſhall be ſung; and reaſon good then that many ſhould come to celebrate it. If you will argue what would barely have ſufficed, I confeſs though fewer had preacht Chriſt in the audience of the Shepherds, and though a multitude of this multitude had been ſpared, yet the tidings would effectually have been believed, and the whole world have been partakers of them: But it is no contradiction to ſay, he that will afford honour unto Chriſt but even a bare enough, affords him a great deal too little. God did not appoint ſuch Glory unto his Son, as did juſt ſuffice, but to teach us with what abundant, magnificent reverence he ſhould have been received. He makes the whole train of Angels, as ſome ſay, the ſelected flower of them as others ſay, attend him, that his advent may be all in all illuſtrious. Be it ſo, yet I would it were not ſo, that ſome do grudge and cavil at many points of ornament, and decency which they find in our holy Service. May not ſundry Ceremonies be left out, ſay they, and yet our Religion be ſound and entire? Indeed our Ceremonies are not neceſſary in themſelves we grant it; why, and what if ſuch great Cathedral Churches had not been built, nor ſuch rich coſtly ornaments beſtowed upon the Roof, upon the Choire, upon the Communion-Table, might not Prayers be read, and Sermons preacht with poorer habiliments and in meaner places? well, no man denies but God was faithfully ſerv'd in Dens, and Rocks, and Caves of the earth, when the Apoſtles and Prophets were perſecuted. Beſides, there are that complain, when one Miniſter may ſufficiently and audibly read Service to the Congregation: fruſtra fit per plura, what a needleſs thing it is, to have a Choire of Singers diſcharge that, which ordinarily is no more than one mans labour? They that make theſe objections, let them conſider what errors they fall into; they may as well tax God himſelf for ſending a multitude of Angels to congratulate the birth of his Son, when two or three would have done the buſineſs; for out of the mouth of two or three witneſſes ſhall every word be juſtified. Why ſhould a reaſonable man think it fit to glorifie God with bare ſcanty proviſion? God hath given us full meaſure of all his bleſſings, and running over; therefore no decent Ceremony is ſuperfluous, no rich Ornament too gorgeous, no ſtrain of our Wit too eloquent, no Muſick too ſweet, no Multitude too great to advance his name, who hath exalted us by the humiliation of his Son, and made us capable to live with Angels in Heaven, becauſe Chriſt was content to lie among beaſts in a manger.
Yet I am not out of this point concerning the multitude that came. Angels came by one, or by two at ſome other famous births in holy Scripture; now they come not ſingle, or by pairs, but they throng together at this Birth, becauſe this was no petty Saviour. This was he that God gave in his great mercy to call all the ends of the world together, from the Eaſt unto the Weſt; therefore all the dwellers in Heaven muſter'd themſelves together from one end to another, and propheſied by their multitudes what increaſe the Evangelical Church ſhould have, A great multitude of all nations, and kindred, and people, which none could number, Rev. vii. 9. A great draught of fiſh incloſed in the net, ſo that the net was ready to break. Some Feaſts in the Old Law, as that of the Paſſeover, and that of Tabernacles, had ſeven days annext to honour them. Chriſtmas-day hath twelve days joyn'd unto it, to eche out the ſolemnity; why ſhould he not have moſt days to ſolemnize it of any Feaſt? for through that holy Incarnation the company ot true Worſhippers is infinitely larger than it was before. As nothing is hidden from the heat of the Sun, ſo every corner of the earth is diſcloſed to the light of the Goſpel. And remember that there is no variation or change in God, as he appointed many Angels to ſing out his Birth, ſo to this time and for ever he loves to be glorified by multitudes. Let two or three be gathered together in his name rather than one ſeparatiſt alone: but if you will multiply thoſe two or three to hundreds, to thouſands of ſouls, O then his deſire is upon them that fear him, and upon thoſe thwackt congregations that call upon his name. He that invited the gueſts in the Goſpel did not think his Feaſt well beſtowed till his room was full; therefore he bid his ſervants ſcower the High-ways and bring them in, that his number might be augmented. I commend your private exerciſes of Prayer between God and your own heart, that your Father that ſees you devout in ſecret may reward you openly: But thoſe Prayers which you would have moſt proſperous and ſucceſsful, ſend them up in the thickeſt preſs of Prayers, when a great aſſembly opens their lips together. He that joyns his ſpirit with the ſpirit of the Church ſhall be heard as if he prayed with ten thouſand voices. Finally, to bring this point to the end, Angels flock by multitudes to diſperſe theſe tidings, that Chriſt is born; and who ſhould take up this meſſage after them, but they that are called Angels in the Teſtaments New and Old. The Prieſts lips ſhould keep knowledge, and they ſhould ſeek the Law at his mouth; for he is the Meſſenger, or the Angel of the Lord of hoſts, Mal. ii. 7. And then the Church is bleſſed when there is multitudo exercitus, a multitude of this Eccleſiaſtical hoſt, a multitude of theſe Angels upon earth; when there are many among you to break the bread of life. I know after the old Proverb there may be Multi thyrſigeri, pauci Bacchi, many Prieſts and few Pulpit-men, many of that office and few that officiate: therefore our Saviour bad thoſe that followed him to pray, that ſince the harveſt was plenteous, and the labourers were few, that the Lord of the harveſt will ſend forth labourers into his harveſt. God will ſend forth many Reapers at the laſt to gather his Wheat into his Barn, and to burn up the Chaff; therefore if there be not many ſowers, and many labourers, the ſickle will light upon thoſe to cut them down for weeds, that being Angels in the Church, and ſufficient for multitude, did not often tune their muſick after their ditty in my Text, &c.
The connexion of the next point will fit well with the former; for thirdly they are an hoſt of Angels, and therefore many, nay, they muſt be very many, and more than one rank or file that make an hoſt-like multitude: the number of fifty or an hundred would make a full train for meſſengers, but they would be much too few to make an Army: As Tigranes ſcoft at the Roman legions which Lucullus led, ſays he, if they come to me for Embaſſadors they are a fair company, if they come againſt me for an Army they are but an handful. A multitude, though unarmed, are a good ſafeguard in their populous numbers, how much more when they appear in battel array, and ſtand readily charg'd in warlike preparation? But I will come in order to the reaſons of this apparition. There are no creatures ſo mean and weak but God is able to put ſtrength into them, and to raiſe an invincible hoſt; therefore the very Flies and Graſhoppers are called his Army, and an Army which Pharaoh knew not how to withſtand, or which way to drive them back, unleſs Moſes prayed for him. But more eminently than all other creatures, the conſtellations of Stars are very frequently in holy Scriptures, called the hoſt of heaven: as Deut. xvii. 3. If there be any found among you which hath worſhipped the Sun, or Moon, or any of the hoſt of heaven, bring forth that man or woman, and thou ſhalt ſtone them with ſtones that they dye, 2 Kings xvii. 16. The reaſon is given why Salmanaſar the King of Aſſyria took away Hoſhea the King of Iſrael, and the ten Tribes into captivity, becauſe they made them two Calves, even molten Images, and worſhipped all the hoſt of heaven, and ſerved Baal. There is admirable order indeed in the Stars of the Firmament, as in a well-marſhall'd Camp; the Planets one above another, the Sun running his courſe in the midſt, as in the main battel: nay, there is virtue and influence in them to overthrow Gods enemies; but the knowledge after what manner they fight againſt ſinners is too excellent for us to attain unto it: but Deborah the Propheteſs ſaid it, that the Stars in their courſes fought againſt Siſera, Judg. v. 20. Joſephus ſays upon that ſtory, that hail, and thunder, and winds were raiſed up by ſome planetary aſpect, which did great annoyance againſt Siſera, and the Midianites. Like as Livy ſays, that the brightneſs of the Sun, and clouds of duſt blown about by the winds fell both together into the eyes of the Romans, when they loſt their whole Army at Cannae; and the heavens above cauſed thoſe incommodities almoſt to their utter deſtruction. So Claudian ſings of Theodoſius the Emperor's Victory, that the heavens above did fight of his ſide againſt his enemies. O nimium dilecte Deo cui militat aether: therefore the Stars, whether you regard their order or their efficacy are rightly called an heavenly hoſt.
And if theſe viſible lights which the Lord hath ſet in the firmament to diſtinguiſh day and night, are a celeſtial battel, how much more the Angels whom God hath made inviſible by nature, and as fierce as fire in activity, Who maketh his Angels ſpirits, and his Miniſters a flame of fire. Pſal. civ.So Eliſha preſented a muſter of them to his ſervant, not ſimply as an hoſt, but as a fiery hoſt: the Lord opened the eyes of the young man, and he ſaw, and behold the mountain was full of horſes, and chariots of fire round about Eliſha, 2 Kings vi. 17. Scarce any Prophet but touches upon it, though darkly and myſtically, that the Angels are a militia ready to war and fight. David, Pſalm xxxiv. 7. The Angel of the Lord (caſtrametatur) encampeth round about them that fear him. Is there any number of his armies? meaning there is a multitude of heavenly Spirits aſſiſting before the throne of God continually, Job xxv. 2. Who hath created theſe things that bringeth out their hoſt by number? Iſa. xl. 26. I ſaw in my viſion and behold the four winds of heaven ſtrove upon the great Sea, Dan. vii. 2. And theſe ſays St. Hierom were the four Angelical powers, to whom the four principal Monarchies of the world were committed: But before any other Prophet of God mention'd that warlikeneſs which is in Angels, Jacob did, Gen. xxxii. 2. when he was returning with his wife and children into Canaan, the Angels of God met him, and when Jacob ſaw them, he ſaid, This is Gods hoſt; and he called the name of the place Mahanaim. Mahanain is of the dual number, and ſignifies two ſeveral Camps; whether he meant the troop of Angels that came to guard him for one, and the ſervants of his own family for another;Pererius in hoc cap. or rather as a learned Author ſays, he ſaw a band of Angels before him, and another behind him. The Angels that particularly protect Paleſtina receiv'd him into that Country, and they that were Guardians of Meſopotamia delivered him up, and brought him thither. You ſee that the phraſe of our Evangeliſt is confirm'd by all the Prophets in the Old Teſtament; but if it appear that Chriſt himſelf hath ſaid as much, you will believe the more that the ſenſe is very uſeful and myſtical. Why Joſh. v. 14. when Joſhua was about to beſiege Jericho, he lift up his eyes and ſaw a man over againſt him with his Sword drawn in his hand, ſays he, Art thou for us or for our adverſaries? and he ſaid, nay, but a Captain of the hoſt of the Lord am I now come. Many Pontificians had the rather ſay this was an Angel, becauſe Joſhua worſhipped, to help out their bad cauſe of the Worſhip of Angels; but Andreas Maſius proves it learnedly that this was Chriſt himſelf, who conducted the people of the promiſe into the Land of Canaan, even as he ſhall bring all his Elect into the Kingdom of Heaven, and many times ſhew'd himſelf in a viſible form as a man unto the Patriarchs, to learn them the Faith of his Incarnation in the fulneſs of time. The ſame Maſius cites ſome words out of one Moſes Gerundenſis a Jewiſh Cabaliſt, which I cannot omit, ſays the Jew, There is one principal Angel, the Prince of all the reſt, who is the face of God; for it is ſaid, Exod. xxxiii. 14. Behold I will ſend my preſence, or my face before thee. You know how this agrees with Chriſt the ſecond Perſon in Trinity, who is called the expreſs image of his Fathers preſence, Heb. i. 3.) The Cabaliſt goes on, The Jews did much deſire to ſee that principal Angel who he was; they could not know him by any prophetical viſion, nor by their Law, whereas the face of God can be nothing elſe but God himſelf, and God promiſed of him to the people, He ſhall be kind and gentle to thee, neither ſhall he hold thee to the ſtrict and rigid Law, but ſhall deal favourably and mercifully with thee. A moſt manifeſt deſcription of Chriſt and his Kingdom, but that his Jewiſh obſtinacy would not let him ſee it. This we gain out of it, Chriſt is General of the Angels, and they his Army; Holy, Holy, Holy, Lord God of Sabbaoth, that is of Hoſts, as we ſay it and ſing it often in our morning Hymn.
Theſe, being under the banner of Chriſt are the Chariots of Iſrael and the horſemen thereof. Theſe did once turn the point of their Sword againſt us, now Chriſt hath reconciled all things in heaven and in earth; and they made this armiluſtrium, this training in warlike oſtentation at the birth of Chriſt, to give us knowledge and comfort that they will turn their arms againſt our enemies. That the Kingdom of Satan ſhould be thenceforth brought under, and ſuppreſt, that the ſtrong man ſhould be caſt out of his houſe, and ſpoiled of all his munition: Therefore this Canticle of theirs is an Epinicium or Song of triumph for a victory aſſured or obtained,Iſa. ix. 3. Like the joy of them that divide the ſpoil, ſays the Prophet Iſaiah upon the occaſion of the Birth of Chriſt. Here are ſpecies praeliantium, & voces cantantium, the habit of War, and the Song of Peace. Their habit ſhews what was before, war and enmity againſt the earth; their Song ſhews what ſhall be hereafter, confidence and courage againſt our ſpiritual foes, and aſſurance to get the maſtery, and ſo to have joy and peace in the Holy Ghoſt. If Herod and all his partizans were troubled to hear the wiſemen ask, Where is he that is born King of the Jews? what concuſſion of fear would have been among them to have heard that he brought a multitude of heavenly Souldiers with him into the world? they are a defenſive guard unto his little flock; and though Tyrants rage, though Inquiſitions be advanced, though Leagues be ſworn, though Armadoes fill the Seas and the Air with their Ships and Sails, though the Rulers of the earth take counſel againſt the Lord and againſt his Chriſt; yet there is an Army always ready preſt in the Air, the mighty one hath girt his Sword upon his thigh to deliver his Church in the time of need; and the gates of Hell ſhall not prevail againſt it: Therefore Solomon ſays of it, thou art comely as Jeruſalem, and terrible as an Army with banners, Cant. vi. 4. Some of little Faith may look upon Chriſt newly born with fleſhly eyes, and may doubtingly ſay, Nunquid iſle ſalvare poteſt Iſraelem? Can this Infant reſtore Iſrael? can this ſucking babe lead forth our Armies to vanquiſh our enemies. O ſee how many legions he can command from Heaven, and then ſay, it is a vain thing to truſt in the forces of man, it is the Lord that hath powers and principalities in ſtore to awe the world: loe he cometh with a multitude of the heavenly hoſt.
Thus much of the Choiriſters, I have now to ſpeak of the preparation to their muſick, which is two-fold; for it was with much ſpeedineſs, and with much chearfulneſs, with much ſpeedineſs; for ſuddenly there was with the Angel a multitude of the heavenly hoſt. The Choire was not long a tuning, but the Hymn was ſung immediately after the Sermon was ended, like a chime that follows a Clock without diſtinction of a minute: one good work follows another incontinently without any tedious pauſe or lingring reſpite: as Pliny ſaid of the Emperour Trajan in his Panegyrick, that the people did often give him extemporary applauſes, and thoſe ſudden acclamations were a ſign of their true hearty liking of his government, Quae fingendi non habent tempus, for being done of a ſudden, they had no leaſure to think how to diſſemble or flatter him; ſo it is a ſign our heart is right with the Lord, when we break out into ſudden praiſes of his goodneſs upon all occaſional meditations. When we have received any favour, or when the merciful kindneſs of the Lord comes into our remembrance, why do we not break forth into a ſpeedy benediction and thankſgiving? at what ſhould we ſtick? certainly every heſitation is a ſin, every moment of delay is ingratitude: it was a Prophetical motion in John the Baptiſt before he was born, as ſoon as the voice of the ſalutation of the Bleſſed Virgin ſounded in Elizabeths ears, the babe leaped in her womb for joy. Quick motions of zeal and devotion are ever moſt acceptable. Procraſtinating of time is the ready way to be taken tardy like the fooliſh Virgins. When Abraham entertain'd Angels, Gen. xviii. he gave them welcome, as I may ſay, with Angelical celerity. Abraham haſtned into the Tent to Sarah, Sarah made ready quickly three meaſures of fine meal, Abraham ran into the herd for a tender Calf, and gave it to a young man, and he haſted to dreſs it. See what an active family here was, all upon the ſpeed to do good. Nemo piger eſt in domo charitatis, a charitable houſe had not one ſluggiſh perſon in it. The Cherubims are graven with wings, to put wings to our ſlothfulneſs: our heart ſhould fly as faſt to all good works, as an arrow out of a well drawn bow. The faithful among the Jews had long waited for the joy of their eyes, the promiſed Meſſias, day by day they did expect his appearance; and one of their own ſays it was a chief part of the ſervice and Prayers in the Synagogues to beſeech God that his Anointed, his Chriſt would come into the world. After this earneſt expectation, he comes with as much haſte and expedition as heart could wiſh; meſſenger upon meſſenger, one Angel after another, and a third telling his errand almoſt before the ſecond had done. And becauſe all the Angels equally wiſh our ſalvation one as much as another, the whole multitude of them, with the ſame nimble diſpatch, at the ſame inſtant proclaim it, That the day-ſpring from on high hath viſited us. Yet before I end this point underſtand the caſe right, the heavenly hoſt did publiſh theſe glad tidings ſuddainly, that God ſhould be glorified, the earth ſhould have peace, and good will ſhould be imparted to ſinners; not that ſuddainly and immediately from that moment it ſhould ſo come to paſs. Joſeph had a dream ſent him from God, that his Father and his Brethren ſhould bend unto him, and he ſhould be poſſeſt of great command: and ſo it came to paſs, but after long impriſonment, and much tribulation. The Angel Gabriel greeted Mary, that ſhe was highly favoured of God, the Shepherds honour'd her, the Wiſe men viſited her, Simeon bleſt her; yet the ſame Simeon tells her that before her bleſſedneſs ſhould be accompliſht, a Sword ſhould pierce her own ſoul. So the Angels give ſuddain intelligence of glad tidings (and ſuddain joy makes the paſſion the ſtronger) but many years were to turn about, before the effects of their meſſage ſhould be fulfilled; that is, the earth enjoy her peace and God his glory.
For the ſpeedineſs of the coming of the heavenly hoſt let this ſuffice; the other circumſtance which concurs with the delivery of their meſſage is their chearfulneſs and alacrity, foreign they praiſed God with a merry noiſe, and I muſt ſay it, ſince all Expoſitors have ſaid as much before me; they ſang chearfully to the God of Jacob. They that offer him praiſe do honour him, Pſal. l. 23. Now after the honouring of God for his own being, for the eternal generation of the word, for the proceeding of the Holy Ghoſt, the ſupreme, moſt excellent, moſt glorious work is the Incarnation of Chriſt. This is that noble act, for whoſe ſake all voices that have utterance ſhall magnifie him for evermore. Therefore the uſual Evening Anthem in Cathedrals, I and the Pſalms ſung in private Pariſhes, I am ſure my obſervation deceives not, was wont to be, Pſal. cxlviii. Praiſe ye the Lord from the heavens, praiſe ye him all his Angels, praiſe him all the hoſt, praiſe ye him Sun and Moon, praiſe him all ye ſtars of light, &c. And the firſt Pſalm among thoſe proper ones appointed for morning Prayer begins, The heavens declare the glory of God, and the firmament ſhews his handy work. Pſal. xix. 1.About beatitude or final felicity there have been great diſputes whether it ſhould conſiſt in action or in contemplation; but the beſt reſolution of the problem is, that praiſe conſiſting partly in contemplating the great goodneſs of the object to be praiſed, partly in the fruit of the lips, which ſends forth that honour our; bleſſedneſs ſhall conſiſt in giving land to the Holy Trinity, and unto the Lamb that ſits upon the Throne for evermore. Vidiſti vilia, audi mirifica, ſays St. Ambroſe, upon theſe words, that which the Shepherds ſaw with their eyes was a little Infant poorly brought forth into the world, and caſt aſide neglectfully in a corner of a ſtable: but that which they heard with their ears was ſtrange and admirable, both that all the tongues of men ſhould glorifie this child, and that the Angels who by nature had no tongues, aſſumed bodies for that hour, that they might ſpeak with ſuch a mouth, with ſuch a voice, with ſuch a dialect and language as men uſe to do, and fill the world with praiſes of his name, who made himſelf an improperium, a deriſion and ſcorn unto many to take away our infamy, and therefore worthy to be praiſed.
The Devil feigned the tongue of man to delude our firſt Parents, that they ſhould be made like unto God; the good Angels alſo frame a voice in the air like unto the tongue of man to diſſolve the works of the Devil, and to teach us that God is made like unto us. Let the Serpent hiſs at it, this heavenly hoſt which conſiſts of our friends and protectors doth ſing it out, and warble it, Coeleſti quadam & ineffabili modulatione, Burgenſis.ſays the ordinary gloſs, with a celeſtial harmony, far tranſcending all humane muſick, and above all poſſible Relation. A Nurſes lullaby will ſing a Child out of crying and frowardneſs, and make it ſtill: but it had need be a ſinging Angel, nay the concent and harmony of all the Angels that ſhould chear up our hearts with the gladneſs of a Saviour, and wipe away all tears from our eyes, when before we knew our ſelves dead in ſins and treſpaſſes. And it is good to take it at the beſt ſenſe; great comfort it is, that theſe holy Miniſters of Heaven came with ſinging and exultation: It was a ſign that there was a great change wrought in the world, and favour and propitiation come about to the full deſire of our heart. Angels have been ſent with fire and brimſtome, as againſt Sodom and Gomorrah; with wrath and reproof to make all the children of Iſrael to weep, Judg. ii. with a Sword, and with the noiſom Peſtilence, when David had ſinned in numbring the people: but all this horror and dreriment is caſt aſide by the birth of Chriſt, ſays St. Chryſoſtom: and Angels come with Anthems and Carols of praiſe. Thus the Lord hath put a ſong of thankſgiving into our mouth, for he hath done marvellous things.
If Aſaph and that Choire did lift up their note with all ſorts of muſical inſtruments in the Old Law, while the Sacrifice was burning upon the Altar, I am ſure we have much more cauſe, not in imitation of Aſaph, but of the Angels to praiſe the Lord with Pſalms, and Hymns, and ſpiritual Songs. Luther, I know not upon what reaſon, unleſs it were becauſe the Angels in my Text did begin the Goſpel with melody, he makes Pſalmody to be one of the notes of the Orthodox Church of Chriſt. The voice of man certainly is to praiſe God in its beſt tunes and elegancies: and the reaſons why muſical notes are moſt fit and neceſſary amidſt our Chriſtian Prayers are theſe four. 1. Rules of piety ſteal into our mind with the delight of the harmony. The Agathyrſians even to Plato's days were wont to ſing their Laws, and put them in tune, that men might repeat them in their Recreations. 2. It kindles Devotion, and fills the ſoul with more loving affections. Make a chearful noiſe to the God of Jacob, ſays David. As the noiſe of Flutes, and of Trumpets inſpire a courage into Souldiers, and enflame them to be victorious, ſo the Pſalms of the Church raiſe up the heart, and make it leap to be with God; as if our ſoul were upon our lips, and would fly away to heaven. 3. An heavy ſpirit oppreſſeth zeal, and that ſervice of God is twice done which is done with alacrity: and our Chriſtian merriment by St. James his rule is, ſinging and making melody to the Lord. When our Saviour and his company were ſad the night before his Paſſion, to put away that heavineſs they ſung an Hymn, when they went to Mount Olivet. 4. To ſing ſome part of Divine Doctrine is very profitable, becauſe that which is ſung is moſt treatibly pronounced; the underſtanding ſtays long upon it, and nails it the faſter to the memory. It was a Law of Numa among the Romans, Nihil oportet in tranſcurſu à diis petere, ſed ubi vacat, & eſt otium, we muſt ask nothing of God by ſnatches, but with ſober deliberation.
And as our Parochial ſinging of Pſalms is very ſweet and requiſite, wherein all or moſt of the Congregation bear a part, ſo it doth well become Princes Courts, and Epiſcopal Churches to have more curious and ſumptuous muſick of ſeveral Inſtruments, and a skilful Choire appointed to execute it. It is ſemblable to that of my Text, where the Angels ſung the Service, and the Shepherds gave them audience. If ſome wayward humors ſay, this Choiral Muſick hath no reliſh with them, it doth not help them in the practice of Religion, they underſtand it not. I anſwer, they accuſe themſelves of many faults in their own complaint: 1. That they underſtand not that which they have by roat, if they would mark it. 2. They are malicious that would deprive them of that ſweetneſs who are much affected with it. 3. It is arrogancy in a high nature to wiſh that their own ignorant, immuſical, unfaſhion'd humour ſhould be a preſcription to a whole Church. To conclude all, I come from publick Church Muſick to our private delight in holy Songs. S. Hierom teſtifies that in his days, as they walkt about the Market, as they ſailed in Ships, as they were buſie at Work they ſung ſome holy Ditties. It is our ſolace at home, our recreation abroad, ſays St. Baſil: Neither is it irkſome to any but to the evil ſpirit, for the evil ſpirit went out of Saul when David played upon his Harp: and David was no profane Minſtrel, but a Divine Singer. But I read of two ſorts of Hereticks that quarrel'd it; the Arrians diſlik'd ſinging of Pſalms, becauſe the Orthodox Chriſtians did uſe it; and the Manicheans becauſe they condemn'd the whole Old Teſtament: Inſani ſunt adverſus medicamentum quo ſani eſſe potuiſſent. They are furious to find fault with that which would have healed their fury. But we have learn'd to praiſe the Lord with our beſt skill, with our beſt harmony, with our beſt chearfulneſs, from the example of Angels, eſpecially at this time for the Birth of our bleſſed Lord and Saviour, &c.