A Century of Sermons, Sermon 3
THE THIRD SERMON UPON THE INCARNATION.
LUKE ii. 9.
And lo the Angel of the Lord came upon them, and the glory of the Lord ſhone round about them, and they were ſore afraid.
NO Scripture more fertile of wonders, or fuller of variety touching the Incarnation of our bleſſed Saviour than this Goſpel, and therefore I continue in this ſtory year by year upon this glorious occaſion. And you may diſcern how we go up by ſtairs and degrees in every verſe till at laſt we make the higheſt pitch that the eloquence of man can fly to. We began with a Treatiſe of a moſt humble ſtile, a Babe wrapt in ſwadling clouts, lying in a Manger; from thence we are lead to place and perſons of a little better condition, to ſhepherds keeping watch over their flocks by night: from the ſhepherds by a manifeſt aſcent to the Apparition of an Angel, the Angel of the Lord; from one Angel to a multitude, which is much better, a multitude of the heavenly Hoſt; from that noble Army to him who is greater than all the Angels, a Saviour which is Chriſt the Lord; And laſtly, from that Saviour on earth to his moſt excellent dominion in heaven, Gloria in excelſis, glory be to God on high. And as in our Church Service we do or ſhould ſhut up every Pſalm with that devout Doxology, Glory be to the Father, &c. as if that were it which gave every Pſalm his tune and reliſh, ſo glory be to God on high is a verſe which may moſt fitly be ſaid or ſung to every circumſtance which belongs to the birth of Chriſt. He was laid in a Manger, glory be to God on high for that humility: proclaimed by Angels, glory be to God on high for their attendance and miniſtry: manifeſted to Shepherds, glory be to God on high for inſtructing their ſimplicity: finally, to comfort our hearts that night and darkneſs are diſpelled, a glorious beam of light made the earth gliſter where they ſtood, and therefore glory be to God on high for the comfort of that heavenly illumination and glory.
The Text which I have read unto you contains thoſe particulars which are moſt natural to heaven and moſt proper to earth, things moſt truly celeſtial are Angels, and Light, and glory, all theſe did joyn together to ſolemnize this great Nativity when tidings came unto the Shepherds; and that which properly ſavours of earth is fear, eſpecially foreign great fear, and ſhepherds not able ſuddenly to entertain heavenly viſions were ſore afraid. If you will fully know how and in what triumphant manner theſe tidings were declared from heaven, and withal with what aſtoniſhment they did poſſeſs the earth, lend me your attention to theſe four parts in general: 1. Here is Gods Miniſter imployed to divulge the Incarnation, Loe the Angel of the Lord. 2. The pomp and ſolemnity which the Angel brought with him, the glory of the Lord did ſhine round about. 3. Here are the perſons, though I have ſpoke largely of them heretofore: I ſay the perſons honoured both with that meſſenger and that ſolemnity, the Angel came to them, the glory ſhone round about them, they were Shepherds keeping watch over their flocks by night. 4. How this Angel, and that ſhining glory did affect theſe poor men, they were ſore afraid: And for your parts dearly beloved, ſo prepare your ſouls ſo to meditate upon Chriſts Birth, that when you promiſe your ſelves after your diſſolution the joy of Angels, and glory ſhining round about you, remember to temper preſumption with the Shepherds fear and reverence; and again, when weakneſs and little faith are ſore afraid, be mindful that Chriſt was born to bring us to that light which knows no darkneſs, and to everlaſting glory: So knit them into your heart, as they are moſt divinely woven into my Text, And loe the Angel of the Lord came upon them, &c.
And firſt, be ready to hear how Gods Mniſter was employed to divulge the Incarnation, Loe the Angel of the Lord came upon them; touching whoſe Apparition five interrogatories muſt be anſwered: Quis? what Angel this was of all the heavenly Hierarchy foreign, it ſhould ſeem one of conſpicuous glory, the Angel of the Lord. 2. Quando? when he came, I believe inſtantly after Mary was delivered; Ecce; loe he came, that note demonſtrative expreſſeth the celerity. 3. Quomodo? the true ſubſtance of an Angel is not viſible and apparitive to men, he came in ſome faſhion altered from himſelf: ecce, it was wonderful, loe, an Angel. 4. Quo ſitu? how he did apply himſelf to the Shepherd, de coelo ſupervenit, ſays one Tranſlation, he ſtood above them, aſtitit juxta illos, ſays another, he ſtood near unto them, we ſay, he came upon them. 5. Quare? why men were not accepted to do this office to manifeſt the Birth of Jeſus, but, loe an Angel of the Lord.
1. Quis? and who was this Angel of all the heavenly Hierarchy? modeſt ignorance is better than preſumptuous knowledge: doubtleſs the Holy Spirit had given him his Name in this place, if it had concerned our edification: yet he was no novice; but St. Cyprian himſelf that ventured to call him Gabriel, Veniunt in Bethlehem quam praedixit Gabriel, & invenitur Emanuel, that is, the Shepherds came to Bethlehem as Gabriel had taught them, and there they found Emanuel, who is God with us. Surely ſo Divine a Father would not bolt out without a mark to aim at, and I diſcern ſome colour for that conjecture out of a Grammatical Article. Zachary was viſited by a meſſenger from heaven, as he was doing his office in the Temple, Luke 1.11. There appeared unto him an Angel of the Lord; but verſe 26. foreign, the Angel Gabriel was ſent to the Bleſſed Virgin in the City of Nazareth, and as if he were to be known from that holy Spirit who came to Zachary, by this emphatical Article being once named Gabriel; from thenceforth he is ſpoken of according to his office, the Angel of the Lord. Surely he was one of the moſt glorious attendants of heaven, one of thoſe principal Seraphins that ſtand always before the throne of God; the buſineſs about which he came was of the higheſt nature that ever was ſent from Heaven to Earth; and therefore who ſhould undertake it but as great a creature as the Heaven and Earth afforded? But the School Doctors ſay otherwiſe, who build upon the groundleſs curioſities of their adulterate Dionyſius; liſt to their ſpeculation forſooth, that Cherubins and Seraphins, Thrones, Principalities, and Dominions are vertues of the higheſt rank and order, always reſident in the Orbs of Heaven, never giving attendance to the Militant Church beneath: But that commonly ſtiled Archangels and Angels (in which degrees they place this Gabriel) they have intercourſe and meſſages as God appoints them to the world below: A brave preſident if you mark it for their lazie Cardinal Prelates, that the active Angels, ſuch as proclaim and preach Chriſt ſhould be the underlings to the reſt, and to pretend that there are others of no ſuch troubleſome office and employment, that are the ſuperiour principalities. Well, as it is probable with St. Cyprian to ſay this welcome Meſſenger was Gabriel, ſo it is more probable to hold againſt Dionyſius his conjectures, that this glorious Herauld who came to publiſh a Saviour to the world was one of the mightieſt and chief of the Cherubins, loe the Angel of the Lord.
1. The next interrogatory is quando? at what time and ſeaſon the Angel came. Ecce venit, ſurely he made no ſtay, but came with great expedition after Chriſt was born; if it were not in the ſame minute or hour, yet it was in a ſhort ſpace after: for he tells them in his Meſſage, This day is born unto you in the City of David a Saviour which is Chriſt the Lord. When God was to deſtroy a people, he thought it fit to make it known unto Abraham, ſhall I hide from Abraham that thing which I do, Gen. 18.17. much more when he was to ſave a people he would immediately reveal the thing in hand, and loe the Angel of the Lord, as who ſhould ſay, ſhall I hide from theſe religious careful Shepherds the thing which I have done for their ſalvation. Let us compare in a word Chriſt manifeſted to the Shepherds, to the Wiſemen of the Eaſt, to Simeon and Anna in the Temple: to the Shepherds he was made known the ſame day that his Mother brought him forth, to the Magi of the Eaſt, as the moſt ancient do collect, twelve days after upon the Feaſt of the Epiphany, to Simeon and Anna forty days after he was born, when Mary according to the Law came to the Temple to be Purified. The Shepherds were Jews, and he was made known incontinently to them, prefiguring that the firſt-fruits of the Goſpel ſhould be preacht before them at Jeruſalem, the bread of life ſhould firſt be broken to the Children before the dogs had the Crums which fell under the Table.Aquia. 3. P. ſum. q. 36. art. 6. Thoſe Eaſterlings that brought gifts to his Cradle of Gold, Myrrhe, and Frankincenſe, they were Gentiles, and the Apoſtles were ſent to them in a little diſtance of time after the Feaſt of Pentecoſt, when it was illuſtrious that all Tongues and Nations ſhould praiſe the Lord in their own Language. Yet again there ſhall be another Revelation of the Goſpel to the Jews, after forty days, numerus certus pro incerto, when the Gentiles have had their part, Simeon and Anna ſhall enjoy them, that is, in the fulneſs of time, and in an hour that we do not think of; a remnant ſhall be collected, God will gather together the out-caſts of Iſrael, and the diſperſions of Sion. Once it was, ecce Angelus, Gods Miniſter ſtood in the midſt of them in this Text pointing the Meſſias with his finger, who then was in the City of David; now after much attendance, after many an ecce, many a long look the glory of Iſrael ſhall be revealed unto them. So much for the time of this Apparition.
3. Loe, or behold an Angel! ſoft a while, and let us ask in the third circumſtance, quomodo? how we ſhould behold him? a Spirit hath not fleſh to be ſeen, or bones to be felt; in what faſhion therefore did he alter himſelf? ſurely it well deſerves Ecce Angelus, a note of Admiration; for the manner was wonderful. Beloved if the Eternal Son of God did not abhor the Virgins Womb, thoſe miniſtring Spirits whom he commands could not abhor the ſhapes of men; they appeared every way in the ſame form and faſhion wherein we walk upon earth. Yet thus we diſtinguiſh them from our ſelves, our bodies are begotten, theirs were created; our fleſh propagated from the loins of Adam, their ſubſtance made extraordinarily, not according to nature, but by the finger of God; our ſoul quickens the fleſh which it poſſeſſeth, and makes it live; their bodies which they aſſum'd had not vivification by the breath of life, but only ſerv'd them for motion and repreſentation: our bodies have the inſtruments of outward ſenſes to convey ſenſible things to the fancy, and ſo to the underſtanding; they had eyes, and ears, and other ſenſible organs, non ut ſentiant ſed ut corpus perfecte repreſentent, ſays the great Schoolman, not to exerciſe thoſe ſenſes, but for an ornament and complement ſake, leſt their bodies ſhould ſeem monſtrous and formidable to the beholders. Finally, their bodies after they had appear'd to diſcharge their embaſſage, vaniſht into elements never to return again into that compoſition, but our bodies ſhall revive out of that duſt into which they were diſſolv'd, and live for ever in the reſurrection of the righteous. Some have ſo commented upon the Apparitions of Angels in holy Scripture, as if they had not truly taken humane ſhapes, the better to communicate their buſineſs to men, but God deluded mens eyes, and bred this thought in their fancy, as if they had ſeen that which was not viſible. I confeſs there are prophetical Viſions in holy Text, when the fancy of certain Prophets was perſwaded it ſaw that which it did not ſee; it was a Divine paſſion which made Ezechiel think he ſaw beaſts with wings, and wheels under their feet, chap. 1. It was a mere Divine paſſion which made Daniel ſuppoſe he ſaw the powerful ram puſh down all other beaſts with his horn on the banks of Ʋlai, Dan. 8. Theſe objects were conceived by none but by them ſingle Prophets; no other eye could be partaker of it. Now on the contrary that's no prophetical Apparition but a real object which is equally viſible to all ſpectators; therefore the Apparition of Angels was not imaginary, but ſubſtantial: for loe the Angel of the Lord was ſeen of all the Shepherds, and the Angels which Lot entertained were conſpicuous, not to Lot only, who was a juſt man, but equally to all the vicious Sodomites: And ſo much for the faſhion wherein he did appear, not as a ſpirit, but in the ſhape of a man; and therefore Ecce Angelus, loe an Angel of the Lord.
4. The next doubtful queſtion is, Quo ſitu? after what manner the Angel took his place when he came unto them: the Grammarians are at odds, what foreign ſhould mean, whether he hover'd above their heads in the air, or ſtood in the ſame level near unto them. Beda prevented this quarrel, and accepts of both interpretations, Sunt juxta nos per amorem, ſupra nos per authoritatem; they ſtand near unto us by their love, and they ſtand above us by their authority. Surely if Chriſt had not been born to reconcile us to his Father, we had not been worth the coming near, we had been no company for thoſe holy Seraphins: but ſince he vouchſafed to take fleſh and blood, the nature of man came into reſpect and reverence; the enemy ſhall not approach to hurt it, but thoſe auxiliary troops of heaven pitch their pavilions round about it, ſupra, juxta, planting themſelves as a fortreſs for our head, and as a buckler for our arm. And indeed thoſe are the chief things that need good influence and aſſiſtance, knowledge and action, head and hand. Some are ſecret inventors of miſchief, plotters and contrivers of diſturbance, their brain is a mint of oppreſſion; where is Angelus ſuperveniens? the Angel above? Some know their Maſters will, but they do not do it; nay, quite contrary, fear or favour wrings ill effects from them: where is Angelus aſtans? they want a good Angel at their elbow. Where is Michael the great Prince Qui ſtat pro filiis populi tui, which ſtandeth for the children of thy people, Dan. 12.1. But whether this celeſtial Embaſſador hover'd above their heads, to ſhew the property perchance of a glorified body, or whether he walk'd and convers'd upon the earth as man to note our fellowſhip with Angels by the Birth of Chriſt: yet foreign ſupervenit is one that came ſuddenly, never lookt for at that ſeaſon; which conſtruction, ſays Beza, Beza in Annot.is indifferent to both: and well he doth apply the verſe unto it, Grata ſuperveniet quae non ſperabitur hora, an hour of felicity came at an inſtant upon us which we never dream't of: and ſo much for the manner how the Angel took his place.
5. Now follows the fifth interrogatory upon which I ſhall ſtay longeſt, why men were not accepted to do this office to manifeſt the Birth of Jeſus; but loe an Angel of the Lord. There are many reaſons for that expediency which I will marſhal in their order.
1. As an evil Angel did co-operate to bring death into the world, ſo a good Angel was a choice inſtrument to bring the tidings of ſalvation: for why did the Son of God take fleſh? to repair the fall of man. How did man tranſgreſs? by the ſubtilty of the Serpent. Who was the Serpent? our adverſary the Devil. Who ſhall make amends for the miſchief which the Devil wrought? one much different in grace, but of the ſame Eſſence, and Nature, and Creation, the Angel Gabriel. But you will ſay no fault was committed by the good Angels, they were neither enticers nor abettors of Adams prevarication, why ſhould they trouble themſelves? true, but a kind of blot did ſtick unto their name, and for a full meaſure of recompence they would ſatisfie for that which was none of their tranſgreſſion. Our firſt diſobedience was occaſioned by a tree, our Redemption was purchaſed upon the tree of the Croſs: We were wounded by the appetite of Eve, we were healed by the Womb of Mary: Here was tree for tree, and woman for woman. So an evil ſpirit tempted us to our loſs, and therefore a good Spirit is zealous to be an inſtrument of our reſtitution; there's Angel for Angel.
2. They were exceeding buſie to declare Chriſt unto the world many ways, Concipiendum, conceptum, natum, before he was conceiv'd to Mary, when he was conceiv'd to Joſeph, after he was born to the Shepherds; for they are willing to partake all good things unto us in the Militant Church, becauſe we ſhall be foreign, exalted to be equal to the Angels in the day of Chriſts ſecond appearing; Choriſters of one Quire to praiſe the Lord, and members of one triumphant Church for ever. They came in humane ſhapes like unto men, nay, they are often called men in Scripture, Ʋt demonſtrent intelligibilem ſocietatem, cum iis habendam in vita futura, becauſe we ſhall make up one ſpiritual ſociety and fellowſhip to ſing Hallelujah hereafter. I am not of their mind that ſay the Cherubims in many things were unreſolv'd about the Myſtery of Chriſts Nativity, and that they came with theſe meſſages to inſtruct both themſelves and us. St. Peter doth not make good that fancy, becauſe he ſays theſe are things …nto which the Angels deſire to look, 1 Pet. 1.12. and Dionyſius roves at random, who imputes it to them that they would better underſtand that point of Faith, becauſe it is written, Iſa. 63. Who is this that comes from Edom? but many ancient Fathers do adjudge that the Angels take delight to be preſent in our Chriſtian Aſſemblies when we meet in this houſe together to offer up the ſacrifice of praiſe and thankſgiving. Paul enforceth modeſty to the Corinthian women in the houſe of Prayer becauſe of the Angels, 1 Cor. 11.10. Angelos teſtes habent honeſti pundoris aut impudentiae, as the moſt expound, the Angels make one congregation with us, and therefore they are witneſſes of their modeſty or impudence. Where is then your reverence, your bodily humiliation when you come to Gods houſe? do all things with decency, and well-beſeeming devotion; for the Angels are our inviſible aſſociates, ſays holy Bernard. Non auſus es illo preſente facere, quod me praeſente non anderes? Dare you do thoſe unbecoming things where the Angels are by to witneſs, which you durſt not do for fear of cenſure if the Eccleſiaſtical Magiſtrate did look upon you?
3. The Incarnation of Chriſt is, I may ſay, the perfection of all things in the world; and therefore good reaſon that all creatures ſhould have ſome participation and intereſt in it. Men did ſhare in him in his own ſex and perſon, women in the Womb that bare him: poor men in the Shepherds, great ones in the ſages of the Eaſt: the Beaſts by the ſtable wherein he was born: the Earth in the Gold that was offered: the Trees in the Myrrhe and Frankincenſe; and to reckon up no more, the Heavens in the Star that blaz'd: all the works of God, even they which by natural obedience bleſs him and magnifie him for ever, did claim ſome office to make one in the ſolemnity when their Creator was born. Why ſurely ſome room was left for the Angels, it was fit they ſhould be in the train at the Inauguration of this mighty Prince, and their place, according to their dignity was very honourable; they were Gods Embaſſadors: and as if they had a Patent to uſe their office frequently, they had many errands from Heaven, to Mary, to Joſeph, to the Shepherds; Non ſatis eſt ſemel miſſum eſſe, duobus aut tribus teſtibus ſtat omne verbum, ſays St. Ambroſe, They came three ſeveral turns and no leſs, that by the mouth of two or three witneſſes every word may be eſtabliſhed.
4. Angelus in carnis ſpecie Chriſtum in carne venturum praenuntiat, ſays Aquinas, the advent of the Meſſenger was in ſome wiſe a commentary and explication upon the meſſage: the tidings to be open'd ſurpaſs'd the apprehenſion of a natural man, though he were the wiſeſt Dictator of Philoſophy, that the Eternal ſhould be begotten, the Infinite be contain'd in the finite, that God who is a Spirit incomprehenſible ſhould be made fleſh. O unutterable myſtery! what viſible inducement could be thought of to make man believe it? how ſhould the dull and ignorant apprehend this tranſcendent operation? Behold Gods Nuntio, this Angel that came to the Shepherds, go no farther than him; and you ſhall have an inſtance what the Almighty can bring to paſs; for the Eſſence of Gabriel was pure and ſpiritual, not mixt with elements, no bodily concretion in him; yet he tells his errand to the world in the ſimilitude of fleſh and bone, notifying that the Spirit of all Spirits God himſelf ſhould be made fleſh.
5. Angels and Principalities were firſt upon this Miniſtry to preach the Nativity of Chriſt, to honour and countenance their office, who in the ſame calling do ſucceed the Angels. Look not upon the poor Fiſhermen whom Chriſt did call from the Sea of Tiberius, but eſtimate your Clergy by the excellency of that heavenly Hoſt who were the firſt that preacht the Goſpel to the Shepherds. I take my ſelf off from this diſcourſe in which I might amply proceed, leſt you ſay unto me as one ſaid of Hortenſius, that he advanc'd Eloquence to the skies, craftily meaning that himſelf might be advanc'd as an Eloquent Orator in the commendation. If we glory we will glory in our infirmities, and in the Croſs of Chriſt, not preſuming upon that amplification of analogy with Angels. I will lay the ſcene of my reproof beyond the Seas, but I would we were quit of the fault at home: How many exalted Prelates refuſe to do that office to teach Chriſt, eſpecially to poor Shepherds, although a Cherubim of Heaven in my Text did willingly ſubmit himſelf to do the work. It troubled the Hiſtoriographers among our Adverſaries to find out one Pope in almoſt 100 years that was a pulpit man when he became a Pope, that was Pius V, and he but rarely. I may ſay of ſuch men, as Pliny did of thoſe Emperours who made great ſuit to be Conſuls, and then diſdain'd to diſcharge the Function. O inſcitia verae majeſtatis concupiſcere honorem quem dedigneris, dedignari quem concupieris. O ignorance of duty to affect that honour which they ſcorn'd to execute: to ſcorn to execute that honour which they earneſtly affected. Is an Angel no more than fit to preach Chriſt? and is proud man too good for it?
6. The fancies of men have aſſaye'd to add this for a ſixth reaſon to the former, that the noble Hierarchies of Heaven do merit ſome increaſe and addition of glory by their care and obſequiouſneſs toward the univerſal body of the Church of Chriſt; but the matter was better ſcann'd by Biel, who therefore refutes that ſentence of Lombard, Tum ſequitur ſi homo non fuiſſet creandus, Angelus non habuiſſet ſummam ſuam beatitudinem. Then it would follow that the Eternal Felicity of the Thrones of Heaven did depend upon the creation of man: for except there had been a Church here below to which they might adminiſter, they had wanted occaſion to demerit ſome increaſe of their glory. Indeed it is an opinion that ſavours of ſervility and baſeneſs, as if they that ſtand always before the face of God would do nothing but upon gain and advantage. Alas, they have no other end of their labour but that which every man ſhould have in charity, the increaſe and enlargement of the Triumphant Church in Heaven; and therefore our Saviour, Luke 12.9. threatens Apoſtates from the Faith thus, He that denieth me before men, him will I deny before the Angels of God, that is, before the greateſt friends and well-wiſhers of our beatitude.
Laſtly, It is an obſervation not to be omitted,Serm. de Epiphan. how St. Auſtin compares three ſeveral ways wherein Chriſt was manifeſted; to the Shepherds by an Angel, to the Wiſe men by a Star, to Simeon and Anna devout people that ſpent their age in the Temple, by the Holy Ghoſt. Simeon and Anna were exceeding faithful, ſuch as waited and expected every day the ſalvation of Iſrael; and therefore the Holy Ghoſt told them ſecretly in their hearts as ſoon as the Babe was brought into the Temple, that this was the Lamb of God which ſhould take away the ſins of the world. The Shepherds I preſume were juſt men, but had not ſo much perfection in the knowledge of the Law to look for and expect a Saviour; therefore an extraordinary Nuntio, an Angel was ſent unto them: but the Gentiles utter aliens from the Faith were directed to the Manger by ſigns and wonders from heaven. So ſays St. Paul, 1 Cor. 14.22. Signs are for them that believe not, and Propheſies for them that believe: And as the axiom is in Philoſophy, every thing is beſt collated, when it is fitted ad modum recipientis. Now the Shepherds were Jews, and were taught in the Synagogues concerning the Apparition of Angels; the Magi were Aſtronomers and better knew the courſe of Stars: The book of the Creature was ſit to teach the Gentiles, but a Divine Spirit was better accommodate to teach a Jew, that they might receive the Goſpel even as they had received the Law: and the Law was delivered, ſays St. Paul, by the miniſtration of Angels. And ſo much for the firſt general part, all the five queſtions being ſatisfied, which of the Angels this was, when he came, in what figure and apparition, how he did apply himſelf to the Shepherds, and laſtly, why men were not accepted to do this office, but loe an Angel of the Lord.
The order which I propounded requires now that I ſpeak of the pomp and ſolemnity which the Angel brought with him, foreign, and the glory of the Lord ſhone round about them. foreign the glory of the Lord fitly rendred in this place by the vulgar Latin, Claritas Domini, a lightſome brightneſs or ſplendor which God caus'd to ſhine in that place, making the night unto the Shepherds as clear as if it had been day: So when a lightſome pure cloud did appear in the Dedication of Solomons Temple, the Text ſays, 1 Kings 8.11. The glory of the Lord had filled the houſe of the Lord; therefore it was not properly that eſſential glory of God, unto which no man in this life can approach, but lux ante gloriam, the conſolation of a beautiful light, which was the ſhadow, and the fore-runner of Glory. But it were a great treſpaſs in Art to run into obſcurity and confuſion when we are to ſpeak of light. 1. Therefore I will endeavour to ſhew how many ways ſuch brightſome apparitions are obſervable in holy Scripture. 2. Why this illuſtrious Glory did ſhine round about the Shepherds.
When God would beautifie and adorn a thing in ſome excellent manner, I find that in a four-fold faſhion he ſcatters and transfuſes the beams of light and ſplendor either upon it or about it. 1. Let us reflect our remembrance upon our Saviours Transfiguration, his face did ſhine as the Sun, and his rayment was white as the light; as white as ſnow, ſays St. Mark: ſo that no Fuller on earth could make a thing ſo white. Now we know that Chriſt was not as yet glorified, his body had not yet put on incorruption: therefore Eluxit ſplendor à Divinitate, it was the pleaſure of his Divinity at this inſtant to alter his countenance and his garment, and from the union of his Divine nature: this glory did redound upon the outward parts. 2. In the Reſurrection, when our fleſh ſhall become an inhabitant of the heavens, not only the face, but all the body of man ſhall look in a triumphant manner, like a pillar of light, which unſpeakable beauty ſhall reſult from the ſoul to the bleſſing and ornament of the body. So I read, Dan. 12.3. They that be wiſe ſhall ſhine as the brightneſs of the firmament, and they that turn many to righteouſneſs as the ſtars for ever and ever. 3. This claritude and heavenly ſemblance hath ſhined upon ſome faces, when it redounded from no inward fountain; as in the Transfiguration of Chriſt from the perſonal union of the Divinity; or as in the beatitude of the Saints from their Glorification: But God caſt a beam of honour upon them from the comfort of his own preſence. So in the forty days that Moſes was upon the Mount twice he came down to commune with the Children of Iſrael, and there was no alteration in him; he lookt as one of the other people: But when the Almighty paſſed by him and proclaimed his mighty name in his ears, then when Moſes came down the skin of his face did ſhine, and the people were afraid to come nigh him, Exod. 34 30. as the purple of one ripe grape doth tincture that which is next it with the ſame colour, ſo that flaming Majeſty wherein the Lord appear'd did caſt a new die of awfulneſs upon the forehead of Moſes. And S. Stephen the Martyr had a glimpſe of the Glory of Chriſt, which like a ray of the Sun darted upon his face, and all that ſate in the Council ſaw his face as it had been the face of an Angel, Acts 6. ult. 4. A lightſomneſs and coruſcation hath been ſhewn from heaven, not reſting upon the perſons, nothing was chang'd about them, but upon the place where they ſtood; in the day time when it appear'd it was more glorious than the day, and when it appear'd in the night it turn'd the night into day. So it happened unto Paul at noon-tide as he journeyed unto Damaſcus; hear his own teſtimony to Agrippa, Acts 26.13. At mid-day, O King, I ſaw in the way a light from heaven above the brightneſs of the Sun ſhining round about me, and them that journeyed with me. So it happened to the Shepherds upon Chriſtmas-day as they kept watch over their flocks by night, when the nights are at the darkeſt, according to the ſeaſon of the year: the heavens were ſpread above them like a gliſtering Canopy, the glory of the Lord ſhone round about them, and ſo many ways in Scripture, four in all, God hath communicated light to glorifie his own works, and his Saints that praiſe him.
You ſhall hear ſome opinions what kind of light this was which did ſpangle in the field,Ambroſ. Serm. 16. when the Angel came unto the Shepherds. St. Ambroſe thinks it was ſome fulgure of the Stars. Angels, ſays he, and Shepherds had a voice and a tongue to publiſh their joy, but the conſtellations of heaven, Quia voce non poterant, gaudia ſua officio proteſtantur, becauſe they could not utter their joy by a tongue, they expreſs it by their duty to ſtart like lightning into the fields which were near to Bethlehem. And whether he ſpeak it by a figurative amplification or not I know not; but the ſame Author hath theſe words, Sol praeter conſuetudinem in hac feſtivitate matutinus illuxit, the Sun prevented the morning watch, and peept upon the earth earlier than he ſhould, to guild all thoſe fields with his light which were adjoyning to the Stable where Chriſt was born: For. ſays he, why might not the Sun make more haſte than natural to offer ſervice to the Son of God, as well as ſtand ſtill in the firmament to attend a petty Jeſus, Joſhuah the Captain of the Iſraelites? But with the leave of that holy man I conceive, if the Sun had roſe miraculouſly before the time, the Scripture would have expreſs'd it, even as we find it mentioned that the Sun was eclipſed, and the heavens darkened at the Paſſion of our Lord.
Others are conceited, becauſe an Angel is a glorified creature, therefore the body which he took upon him did ſhine triumphantly, as if he had ſtood in a cloud of light. Hence it comes, ſays the Cardinal, that among other honours which are decreed to Saints in their Canonization this is one,Bellarm, lib. 1 de ſanc. beatitud. c. 7. Pinguntur eorum imagines addito certo quodam lumine in ſignum gloriae quam habent in coelis: Their images are painted with reſplendent rays about them, to ſignifie the light of that glory which they enjoy in heaven. But, beloved, my Text ſays not, glory did ſhine about the Angel, or that the glory of the Angel did hallow the place; but the Glory of the Lord did ſhine about the Shepherds. Therefore I adhere to that learned Author, who ſays it was Claritas creata prae ſe ferens divinam majeſtatem, Tollet. in Luc. 2. Annot. 16.a clarity of light newly created, which bare the evident ſhew of no created Spirit, but of a Divine Majeſty: and ſome are bold to ſay that this white glorious cloud which dazled the Shepherds, afterward being compacted into one body, it made that blazing Star which went before the Wiſemen from the Eaſt unto Bethlehem; and I leave it indifferent to you, as you think fit to believe them.
But I leave to agitate this point any more, foreign, what this ſhining Glory was, and for ſome profitable uſe and application I come to the next thing, foreign, what uſe there was of it to celebrate our Saviours Nativity? Firſt, The Lord did put on this glorious apparel, even a robe of light to expreſs the Majeſty of his Son who was born to ſave the world. Miſ-conceive not his excellent greatneſs becauſe he lies in a Manner, but eſtimate him by this ſign from Heaven, that the glory of the Lord did ſhine round about to honour his Nativity. Chriſt is obſcur'd in the Stable, ſays St. Auſtin, but his meſſenger ſhines in the field, Sic opera humilitatis apud nos contemptibilia, illuſtria ſunt in conſpectu Dei; ſo humility may appear contemptible to us, but it is glorious in the ſight of God. In the old Teſtament, ſays Hugo, though Angels were ſent to men upon ſundry occaſions, yet they never came with this propertie, as far as we read, that glory did ſhine about them. Nunc exorto Sole juſtitiae tanquam ſolares radii lucidi & fulgentes apparent: but now the Sun of Righteouſneſs did riſe upon the earth; they appear conſpicuous in their colours like the beams of the Sun. Nothing could reſemble Chriſt ſo well as this Claritas Domini the brightneſs and ſplendor of the Lord, becauſe he is the brightneſs of the Fathers Glory, Heb. 1.3. it is a ſimilitude which gives ample occaſion unto faith to make fit conſtructions. The Father is compar'd to the Sun in the firmament, and Chriſt his only begotten to the light of the Sun. 1. Non libere à patre procedit, ſed naturaliter, ſays St. Cyril, he comes out from the Father, not of free choice, as if the Father had power not to beget him, but naturally as the light hath an emanation from the body of the Sun; ſo that the Sun cannot chooſe but give light. 2. The generation of God the Son is eternal, even as the Father is eternal: we cannot ſay there was a time when he was not, no more then we can ſay there was a time when the Sun had no light: Light is of the ſame time and antiquity with the Sun it ſelf which brings it forth. 3. Damaſcen collects truly that the Son of God is inſeparable from his Father,Damaſc. l. 1▪ de fide, c. 9. Cornel. à lap. in Heb. c. 1. even as light cannot be taken away or parted from the Sun. 4. Another obſerves how pure a generation that is with which the Father brings forth the Son; becauſe light though it be but a creature, yet it is a pure and a ſpiritual quality, and comes forth by no contaminated or polluted procreation. 5. It extends further to reſemble how the Holy Ghoſt proceeds from the Father and the Son, even as that comfortable warmth which cheriſheth Plants, and every living thing iſſues joyntly from the Sun it ſelf, and from the light thereof.
By this it appears how ſuitably a beam of admirable light did concur in the Angels meſſage to ſet out the Majeſty of the Son of God; and I beſeech you obſerve, all you that would keep a good Chriſtmas as you ought, that the glory of God is the beſt celebration of his Sons Nativity; and all your paſtimes and mirth (which I diſallow not, but rather commend in moderate uſe) muſt ſo be manag'd, without riot, without ſurfeiting, without exceſſive gaming, without pride and vain pomp, in harmleſneſs, in ſobriety as if the glory of the Lord were round about us. Chriſt was born to ſave them that were loſt, but frequently you abuſe his Nativity with ſo many vices, ſuch diſordered outrages; ſo that you make this happy time an occaſion for your loſs rather than for your ſalvation. Praiſe him in the congregation of the people, praiſe him in your inward heart, praiſe him with the ſanctity of your life, praiſe him in your charity to them that need and are in want. This is the glory of God ſhining round, and the moſt Chriſtian ſolemnizing of the Birth of Jeſus.
Secondly, This lightſome apparition about the Shepherds, 'tis Typus claritatis Evangelicae, a type of the light and perſpicuouſneſs which is genuine and proper to the Goſpel. The Law of Moſes was given to the people when the hill of Sinai was full of miſts and dark pillars of ſmoke, for there were many things delivered to that Nation of the Jews which were wrapt in darkneſs, and in thick pillars of obſcurity: Types and Ceremonies were difficile to be underſtood, but the faithfulneſs of the Goſpel is as clear as the light, and the righteouſneſs of Gods promiſe as the noon-day. The Law was lucerna pedibus meis, a candle unto my feet: and ſo ſays Solomon, the Commandment is a lamp, Prov. 6.23. Nay, as if it were not a clear burning candle David ſays it is Lumen in laterna, Thy word is a lanthorn unto my feet; as if the old Law had been no other then a candle under a buſhel, as it is in the Parable: but the Goſpel is a light as great as the Sun in the firmament, a candle upon a hill, Poſita ſuper candelabrum Catholicae Eccleſiae, ſays St. Ambroſe, and the Catholick Church over all the world is the candleſtick to hold it. This is not a ſplendor upon the face only, as it befel Moſes, but it is ſplendor circumquaque, ſays my Text, it ſhines round about, and no corner in all the Church which is Chriſts Family, but it hath been enlightned.
A candle will ſuffice to give all men light that are in the room where it ſhines, but it is ſuch a light as doth not warm or cheriſh you. So the Law was a candle whereby he that read might learn, and know the will of God, but it did not warm or comfort a man; nay, it left a man quivering and ſhaking, extream chill and cold at the heart: for it is written, Curſed is he that doth not keep all theſe ſayings and do them: therefore the Goſpel is a better light, it gives light, and withal heat and comfort, zeal and joy to them that receive it; as it is in the next verſe, Behold I bring you good tidings of great joy. How proves he that? why, there is born unto you a Saviour which is Chriſt the Lord. It is Bonaventure if I miſtake not, that ſays upon my Text, Claritas Dei circumfulſit non tantum exterius in corpore ſed etiam interius in mente; the light ſhin'd outwardly to the Shepherds, and inwardly in their hearts, that's round about in full compaſs both in ſoul and body. O you all preſume that the light of the Goſpel hath ſhin'd upon you as well as upon another, you know Chriſt, and his redemption, and that's enough for your ſhare; but do you find any comfort in it? are you warm at the heart? if you be cold in your profeſſion, not caring which way Religion ſtands or falls, indifferent whether Chriſt be worſhip'd this way or that way, then the light doth not ſhine round about you, you have it without but not within.
Thirdly, The dark night was brightned with a ſhining Cloud at our Saviours Nativity, to ſignifie that he ſhould be Lumen ſolatii in nocte tenebrarum, a light of conſolation to them that ſate in the dark night of perſecution, and miſery. Mary Magdalen came to the Sepulchre early when it was yet dark, ſhe wept and afflicted her ſoul that ſhe found not the body of Chriſt in the Sepulchre; and loe it was very early and yet dark, a ſeaſon to increaſe ſorrow: but behold an Angel, whoſe countenance was like lightning, and his rayment white as ſnow, did enlighten her heart, and chear'd her ſpirits, that Chriſt was riſen from the dead. Thus light did ariſe unto the faithful in the darkneſs of their heavineſs. Take another inſtance of ſorrow which was hard at deaths door. Peter was kept in chains in priſon, and one ſays he had no better room than the loweſt dungeon,Lorinus in Acts 12. Carcer erat teterrimus & obſcuriſſimus & ne die quidquam lucis admitteret, it was ſuch a dark corner, that there was not a chink in it to take in light in the day time; yet an Angel came to him anon before the hour when he lookt for death, which was long before the morning, and a light ſhined in the priſon, Acts 12.7. And though no outward beam of light glance miraculouſly upon the Saints in their chains and captivity, yet the comforter even the Holy Spirit will not fail to lighten their darkneſs within, as David ſaid, in the midſt of my ſorrows thy mercies, O Lord, have refreſhed my ſoul. The Fathers of yore who were preſent at the execution of many Martyrs give us the report, what unſpeakable gladneſs was reveal'd unto them from above in their fiery trial: the fiery flame which conſum'd them was like the light and ſhining of an Angel to ſolace them.Hugo in c. 7. Judic. Martyr eſt velut fracta Gedeonis lagena tunc emicat & vincit: it is the ſaying of Hugo. Every one of Gideons Souldiers had a pitcher and lamp in it, they broke their pitchers, their lamps blaz'd, and they had the conqueſt of their enemies: ſo ſays he, our body is an earthen pitcher, if martyrdom burn in it like a lamp, and the pitcher be broken to pieces, then we ſhall have victory againſt our ſpiritual enemies, and peace with God.
Fourthly, Let us make that uſe of our Saviours firſt coming into the world in fleſh, which St. Paul doth of his ſecond coming in glory, 1 Cor. 4.5. The Lord cometh who will bring to light the hidden things of darkneſs, and will make manifeſt the counſels of the heart; and then ſhall every man have praiſe of God. The moſt obſcure things ſhall be made manifeſt unto his light, and the thoughts of all hearts ſhall be revealed unto him. The righteous Lord trieth the very hearts and reins, Pſal. 7.10. foreign to try the heart is verbum forenſe, as when Magiſtrates examine the truth not by queſtions only, but by rack and torments, they will have all out in confeſſion: ſo God is ſaid foreign, to draw out all ſecrets from our inward breaſt: And it is impoſſible to keep the ſubtileſt thred of iniquity concealed. When he came to judgment againſt Egypt, and ſent his Angel to kill their firſt-born, yet at midnight he knew which was an Egyptian, and which was an Iſraelite: ſo though we carry our ſins with a demure countenance, and ſmooth it with ſubtile hypocriſie, yet his knowledge ſhineth in the darkneſs of our hearts as if it were light; and he can diſtinguiſh between our inward affections, our thoughts, our fancies, our ſighs and yearnings, that this is an Iſraelite born of the will of God, and this an Egyptian born of the will of fleſh. Laban could not find his Idols, becauſe Rachael had laid them privily in her ſtuff; but the Lord can detect that Idolatry which we keep cloſe in our hearts. foreign, ſays the Grammarian, the Greeks denominate God from penetrating all things with his eye: and when Chriſt could ſee into the profoundneſs of Nathanaels thoughts, behold an Iſraelite indeed in whom is no guile, Nathanael inſtantly confeſt, Thou art the Son of God, thou art the King of Iſrael. Alas, that we go on ſtill in darkneſs, and do not underſtand! are you in your wits that think iniquity is farther from judgment, becauſe it is farther from appearance? do you forget the diſcoverie of Achans wedge, and Gehazi's briberie? do you not recal how the Prieſts of Bel were detected for gluttons and impoſtors, creeping in at ſecret doors to gurmandize the junkets prepared for the Idol? deal ſquarely and without diſſimulation; for you think it is night and no man ſees, but the glory of the Lord is round about you.
Fifthly, No ſooner was the world bleſt with the Birth of this holy Child, God and Man, but the Angels put on white apparel, the air grows clear and bright, darkneſs is diſpell'd; therefore let us caſt off the works of darkneſs and walk as children of the light: the earth ſhould be more innocently walkt on too and fro, becauſe Chriſt hath trod upon it; our bodies kept clean in chaſtity, becauſe he hath aſſum'd our nature and bleſt it. Gods word ſhould be heard more reſpectfully becauſe he hath preacht it: finally our converſation ſhould be honeſt as in the day, becauſe the day-ſpring from on high hath viſited us. Wicked men are groping like the Sodomites to find out miſchief, though God have hid it out of the way. The Saints and Angels are in a ſtate of light, wherein they know as they are known, perfectly partaking of the beatifical viſion; between theſe two there is a middle condition of godly men who ſee into the way of righteouſneſs, though it be darkly as in a glaſs; but they that dreſs them by a glaſs can diſcern how to mend any thing that miſ-becomes them; So the Goſpel of Grace is a mirror of the light of Glory; it is not the fault of the Goſpel, but of our own darkneſs, if we learn not of it to put on the true wedding garment. The Apoſtle calls it the putting on of the Lord Jeſus Chriſt. Ʋbi animus tenebreſcere tentationum caligine coeperit, ad lucem gratiae reformatur. Moral. l. 10. c. 19.When the conſcience is overcaſt with the darkneſs of temptation, it flies to the looking-glaſs of Grace, and reforms it ſelf by looking into it: This is to vindicate our ſelves from the powers of darkneſs, and to walk decently as in the day. Works of lewdneſs come from the darkneſs of our underſtanding, they love to be done in privacy and not before the eyes of men: abjiciamus, ſays St. Paul, as if he would have you fling them away to the Devil, and bid him take his own. As a wiſe ſervant would not be found with folly in his hand, if he knew his Maſter were near: ſo becauſe our ſalvation is come as this day in humility, and we know not how little he will defer to come in Majeſty; therefore abjiciamus, throw away his filthineſs from you, leſt Chriſt ſhould come and find profanation in your mouth, oppreſſion in your purſe, falſe tinctures of art and pride in your face, and diſobedience in your heart. Every child of light will have his lamp burning in his hand, and by this he will know you whether you be his Diſciple, if you ſpeak the truth and come to the light; as if the glory of the Lord were round about you.
Laſtly, A glimpſe of ſome celeſtial light did ſparkle at his Birth to ſet our teeth on edge to enjoy him who is light of lights, very God of very God, and to dwell with him in that City which hath no need of the Sun, neither of the Moon, to ſhine in it; for the Glory of God did enlighten it, and the Lamb is the light thereof. I conclude with St. Paul, Col. 1.12. Let us give thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkneſs, and hath tranſlated us into the Kingdom of his dear Son. Amen.