A Century of Sermons, Sermon 4
THE FOURTH SERMON UPON THE INCARNATION.
LUKE ii. 10.
And the Angel ſaid unto them, Fear not, for behold I bring yon good tidings of great joy which ſhall be to all people.
THat which is every mans ſalutation, wherewith he greets his neighbour at this time of the year, is the ſubject of my Text, a merry Chriſtmas; it is it which we wiſh one to another among our friends and familiers, and it is it which the Angel in my Text wiſheth to all kindreds of the world, as if we were all become his friends and familiers, good tidings of great joy which ſhall be to all people. And ſurely were it not that the Birth of Jeſus made us merry at this ſeaſon, and put gladneſs into our hearts, all the year beſide would be louring and lumpiſh, without all manner of conſolation, Until God ſent forth his Son made of a woman we might not receive the adoption of Sons: Without adoption we had no part in the inheritance, without hope of the inheritance what comfort could the children have? we had been all like Eſau afflicted, and deſperate when we had no ſhare in the birth-right, no part in the bleſſing of our Father. The Iſraelites that toil'd like Gally-ſlaves under the works of the Law, had their New Moons, and their Solemn Feaſts of Trumpets, and Tabernacles, had many other gaudy days, which carried a ſhew of gladneſs, but indeed there was no ſolid conſolation in them; they wanted a Chriſtmas-day, the Nativity of a Saviour to make all chearful: their pleaſantneſs was like the ſinging of a bird faſt lockt in a cage, ſometimes it chants a ſweet note, yet flutters, and is always unquiet, becauſe it is under captivity. Therefore it is to them that Amos denounceth that heavy note, chap. 8.10. The Lord will turn your feaſts into mourning: but for our ſakes the meſſage is tranſpos'd, and the Lord will turn our mourning into an everlaſting feaſt. So ſaid the Angel, not only to a few Shepherds, as in the former verſe, but to all that watch over their ſouls, as they did over their flocks, Fear not, &c.
It is very manifeſt therefore that the ſcope of my Text bends to this point, how Chriſt made fleſh as this day in the ſimilitude of man, that he might redeem that nature from the curſe of his Fathers wrath, which he had taken into the union of his Perſon, I ſay, how the Son of God for our ſakes incarnate is our crown, and our rejoycing, the conſummation of all our felicity, which thus I prove by a true diviſion of the parts. To that eternal happineſs, in which we ſhall rejoyce before God for ever, two things, ſay the Schoolmen very rightly, do equally concur; Omnis miſeria excluditur; omne deſiderium expletur, all miſery ſhall be excluded, all deſire ſhall be ſatiated, and both theſe two are moſt remarkable in this Angelical congratulation. Firſt, the depulſion, or ſending of all manner of evil and miſery from our bleſſed eſtate, fear not. Secondly, the incluſion of all thoſe joys and ſolaces that can be askt, that's laid open in Evangelizo; good tidings of great joy which ſhall be to all people. Privatively the meſſenger brought no diſcomfort; nay, poſitively he brought comfort, which twain put together make up the complement of our final beatitude.
In the firſt general branch wherein the Angel promiſeth a deliverance, or award from all evil that might make the Shepherds ſorrowful, I conſider theſe particulars for the explication, 1. What they ſhould not fear. 2. How they ſhould not fear. 3. Why they ſhould not fear: in the firſt they are incourag'd that three things be not dreadful unto them, Splendor Angelicus, propria indignitas, legis maledictio, tremble not either at the heavenly glory that ſhone round about them, nor be dejected at their unworthineſs, nor be affrighted at the threatnings and maledictions of the Law. In the ſecond we may conſider a natural fear which may be too paſſionate, and immoderate, they muſt caſt off that; and there is a worldly ſorrow or fear which is altogether unprofitable, they muſt fly that; but there is a religious reverential fear, which is not paſſio, but donum; not a paſſion of fleſh and blood, but a gift of the Holy Spirit: they muſt pray for that. The next interrogatory was, why they ſhould not fear? and that for two reaſons; Propter nuntium, propter nuntiatum, firſt in a leſs principal reſpect, becauſe an Angel came to comfort them; but chiefly in a more principal regard, becauſe Chriſt was born to be their comfort. The ſecond general branch abounds much above this, where not only evil is diſpell'd, but a whole box broken, and all the oyl of gladneſs poured upon their head: wherein you may note, firſt the Angels Trumpet, with which he proclaims his errand, ecce behold it; then the errand conſiſting in no leſs than ſeven parts of Benediction. 1. Ecce ego, ſays Gabriel, Behold I bring unto you, the terms were much amended with Heaven and us, that an Angel came upon a peaceable meſſage. 2. Ecce Evangelizo, he was no Law-giver that was terrible, but an Evangeliſt. 3. The ſweet air of the Goſpel hath ſome harſh tidings, to take up the Croſs, and endure unto blood, and death, but theſe were tidings of joy. 4. Joys are of ſeveral ſizes, this is a great one, nay, none ſo great. 5. Joys and great ones are quickly done, this is gaudium quod erit, joy that ſhall be and continue. 6. A man may be a conduit-pipe to tranſmit joy to others, and have no benefit himſelf; this is gaudium vobis, joy to you, to every ear that hears it. 7. A good nature would not engroſs a bleſſing, but deſires to have it diffuſed, and ſo was this, gaudium omni populo, joy to all people. None of theſe many circumſtances can be omitted, for I muſt be faithful in making this rehearſal Sermon, as I may call it, and omit nothing of that which the Angel hath preacht before me.
Now let us begin again with every parcel divided aſunder. The Angel ſaid unto them fear not; what ſhould they not fear? firſt, non a ſplendore divino, let not their hearts be troubled becauſe the glory of the Lord ſhone round about them. Sore eyes are diſtempered at much light, and it is a ſign there is ſome darkneſs within us all, which loves not to be diſcover'd; that the beſt of us all are much perplext if any extraordinary brightneſs flaſh upon us. A glorious ſplendor fill'd the mountain where Chriſt was transfigur'd, and it did amuſe Peter, James, and John, foreign, who carry the name of the chief Apoſtles, that they knew not what they ſpake. Out of St. Pauls own mouth concerning his converſion, Acts 22.6. Suddenly from heaven there ſhone a great light about me, and I fell with my face unto the ground. Well might the Pſalmiſt ſay, his lightnings gave ſhine unto the world, the earth trembled, and was afraid. Ever ever ſhall we be afraid of any ſurpaſſing meaſure of light in this life, becauſe our deeds are darkneſs. Eſpecially the Shepherds hearts did miſ-give them that the Lord himſelf was in this marvellous light, it is his decking, and his garment when he comes forth in Majeſty, Thou deckeſt thy ſelf with light as with a garment. Now you know Elias, a man of mighty courage, covered his face with a mantle, when a ſtill ſmall voice paſſed by his ears, and the Lord was in the voice; then it were ſtrange if poor Shepherds ſhould not quake, when they were perſwaded that the Lord was in the light that ſhin'd upon them. A learned Expoſitor confirms what I ſay, Erat claritas creata praeſeferens divinam Majeſtatem, it was a ſplendor of glory newly made on purpoſe, which did bear the evident ſhew of no created Spirit, but of a Divine Majeſty. And ever ſince Adam was diffident of himſelf in the Garden or Eden, and confeſſed in this wiſe, Gen. 3.10. extimui, I was afraid and hid my ſelf, ever ſince that hour the heart of man is caſt down, and preſageth ſome evil to come, when God and his Angels appear, though they entreat us peaceably. The main reaſon is this, Ne dignam ſuis meritis accipiant retributionem, our own ſins riſe up againſt us, as unanſwerable accuſers, and we ominate and conjecture that God appears for nothing, but to judge and condemn us. When God and his Angels preſented themſelves to Jacob in a dream, he breaks out into theſe words, Gen. 28.27. How dreadful is this place! this is no other but the gate of heaven: Peace Jacob, why doeſt thou not cry out, how comfortable is this place! this is no other but the gate of Heaven; but it's certain that the very comfort of heaven was dreadful, and unpleaſant to men in the Old Teſtament: and our nature is ſtill corrupted, the veſſel is ſtill unclean that receives theſe bleſſings, and therefore we are afraid of the great mercies of the Lord, as well as of the great puniſhments.
Alas, O Lord, for I have ſeen an Angel of the Lord face to face, ſays Gideon, and yet for all that fear,Judg. vi. 22. Gideon is named a mighty man of valour. Manoah the ſire of that race from which Sampſon came, the very name of valour; yet he ſaid to his Wife, We ſhall ſurely dye becauſe we have ſeen the Lord. Jud. xiii. 22.The charitable widow of Sarepta was no leſs afraid of Elias an extraordinary Prophet, Art thou come to ſlay my ſon and to call my ſins to remembrance? finally Peter drawing a miraculous draught of fiſh into the Ship as Chriſt bad him caſt out the net, thought of nothing but his own ſins, and Gods vengeance, Depart from me, Lord, for I am a ſinful man. But here's a meſſenger in my Text that bids the Shepherds caſhiere all theſe affrightments, neither to be diſmay'd at the light that ſhin'd about them, nor yet that God was in the glory of that light. Firſt, Not to be troubled at the light, for it was to make this doctrine manifeſt, as if it had been written with a beam of the Sun, that Chriſt is the true light which lighteth every man, that cometh into the world: And why, ſays Bernard, did God ordain that light ſhould be inſtead of John the Baptiſt, to uſher Chriſt into the world when he was born? but becauſe he would illuminate him without, Qui interioribus ignorantiae tenebris obducitur, who was overcaſt with darkneſs within. In him was life, and that life was the light of men, John 1.4, Quae necdum infundi poterat, at divina ſaltem circumfunditur claritas, as the light was but ſpread about their bodies here, ſo it was a ſign, that if they would believe in him that was come to be the Meſſias, and to ſave them from their ſins, their whole bodies ſhould be transform'd into bodies of light hereafter in the Kingdom of Heaven: And as every living thing rejoyceth when the night is paſt, and the Sun appears upon the earth, ſo they and we have cauſe to rejoyce that the night of Ceremonies paſs'd away, and the clear evidence of truth did ſhine abroad, Ʋnto you that fear my name ſhall the Sun of righteouſneſs ariſe, Mal. 4.2. Therefore according to Bernards elegancy this is the Angels fear not drawn out at large:Serm. 6. de Nativ. Dom. timetis phantaſma; en adeſt veritas. You are afraid of ſome ſpectrum or viſion, fear not, behold we come with the evidence of truth. You ſuſpect this is the lightning that goes before a thunder-clap: No, no, it betokens there is a light riſen into the world, which is the comfortable light of men: You ſuſpect death, but I annuntiate life: You fear the gates of Hell, but the Heavens are opened and God is come down among you: You conjecture ſome perdition, but behold I preach a Saviour, that ſhall ſave you from your ſins. This is the meaning of the light, which did dance at Midnight about the air, when Jeſus was born, and the Angel ſaid to them that trembled at the Viſion, fear it not.
But what if God himſelf were in that light? What if it were a fiery Apparition darted from the preſence of his Majeſty? Why yet Nolite timere, Fear it not. Once it pleaſed our heavenly Father to keep a diſtance with man upon theſe terms, no man hath ſeen God at any time, and lived. Now the day is come when you ſhall ſee he communicates himſelf more friendly to duſt and aſhes; ſo St. John begins his Epiſtle, That which was from the beginning, yet we have ſeen it with our eyes, we have looked upon it, and our hands have handled the Word of life. It is not from henceforth, ſince Chriſt was born, as it was with the Bethſhemites that lookt into the Ark, which repreſented the glory of God, and died for it. Now no man hath ſo much cauſe to fear his indignation as he that ſhuns his preſence, and fears leſt the Lord ſhould appear before him. How did St. Stephen exult when he ſaw the heavens opened, and Chriſt Jeſus ſtanding at the right hand of God? Do you think the Martyr was amazed to ſee the ſight? No, my Beloved, ever ſince the Son of God vouchſafed to take fleſh in the womb of Mary, it is not a ſign of death to ſee any part of Gods glory, but a good ominous preſage of everlaſting life. Therefore be it that God was in the light which ſhin'd about the Shepherds, yet all is well, ſays the Angel, Nolite timere, Fear it not.
Secondly, They muſt take courage, and not be troubled à propriâ indignitate, becauſe of their own unworthineſs. Indeed, what might they think within themſelves that they were vouchſafed to hear the firſt Proclamation of this Bleſſed Nativity. To us theſe Congratulations? To us, poor Swains, this heavenly Embaſſage? To us miſerable Shepherds theſe Tidings who are ſet with the Dogs of the Flock? Tell them to Caeſar, or to Herod his Lieutenant, or to the chief Prieſt; Non nobis Domine, non nobis. We are moſt deſertleſs Wretches, and why ſhould God beſtow ſuch a royal favour upon us? Do you remember, Beloved, how Peter drew our Saviour near unto him, by crying out, Depart from me, for I am a ſinful man, O Lord, Luk. v. 8. The more he requeſted him to be gone, the more Chriſt did abide with Peter; ſo by how much the Shepherds did abaſe themſelves before the Angel the more did the Angel raiſe them up, and bade them be encouraged to behold the Glory of God. He that did chooſe little Infants to be his firſt Martyrs, and ignorant Fiſhermen to be his firſt Apoſtles, and Mary Magdalen a woman, and a ſinner, to be the firſt Witneſs of his Reſurrection, it may appear that his grace is manifeſtly toward them who have a quick feeling of their own indignity. The bleſſed Virgin, when ſhe had conceived her Son, came to her Coſin Elizabeth, that God might prove her lowlineſs, and thus ſhe expreſt it; Whence is this to me, that the Mother of my Lord ſhould come unto me? Luk. i, 43. Whether John Baptiſt learnt this humble confeſſion of his Mother Elizabeth, or whether the Mother ſpake it in the Spirit of her Son which was in her Womb I know not, but I am ſure in the like phraſe of ſpeech John gave back when Chriſt came near unto him, I have need to be baptized of thee, and comeſt thou to me? Indeed, if none had adjoyn'd themſelves to our Saviours company, but ſuch as had deſerved it, they ſhould have done like the Jews, Joh. viii. 9. all men convicted by their own conſcience for their unworthineſs ſhould forſake him one by one, and leave Jeſus alone.
See how God brings Light out of Darkneſs, the beſt encouragement of a daſtard fearfulneſs; the comfort of theſe poor men was, that they ſaw nothing in themſelves to comfort them; and their reward was great, becauſe they knew they did not deſerve it. We uſe to ſay, that no man is the nearer to death becauſe he makes his Will, and bequeaths his body to the earth: So no man is the further from heaven becauſe he doth heartily confeſs himſelf a miſerable ſinner, that deſerves the condemnation of Hell-fire. If that will pleaſe the Lord, as ſure it will, better than any burnt Sacrifice, who will not ſay, with David, Adhuc ero vilior, 2 Sam. 2.22.I will yet be more vile than thus, and I will be baſe in my own ſight? This day is a very Catechiſm of humility, ask me any queſtion about a lowly, and an humble mind, and I will ſhew how this day ſhall anſwer it. Suppoſe it were demanded what is humility? I would ſay, a conformity to the likeneſs of Chriſt incarnate, Ʋt videret homo quem ſequeretur, Deus factus eſt homo. Few enſamples of that vertue upon earth, therefore that man might ſee whom to follow, God was made man. But proceed we in Interrogatories; Is not perfect humility abhorrent from the Pomp of the World? Yes, ſo was our Saviour, who was born without the Pride and Riches of Magnificence. Will it diſplay it ſelf in vain attire? No, he was wrapt in ſwadling clouts. Is it t… be found ordinarily in ſtately Manſions, and Kings Houſes? No, he was laid in a Manger. Doth it thirſt after the applauſe of the World? No, upon his firſt manifeſtation he was made known to the meaneſt Shepherds in the field. Did he ſeek his own praiſe? No, the Carol of his Nativity was, Glory be to God on high. Did he moleſt and trouble others? Was he diſdainful, as proud men uſe to be? No, the other part of the ditty ſpeaks him otherwiſe: Peace on earth, and good will towards men. May a mirable abject Wretch dare to encounter his dreadful Meſſengers? Yes, with a gladſom courage, it will be an advantage to their lowly mind, that they are guilty of their own indignity, Nolite timere, fear it not.
The third thing which makes every joynt of an humble ſinner to quake, is Legis maledictio, the Curſe of the Law, and unleſs that be ſtrucken off we ſhall fear, though all the Angels of Heaven ſang Halelujah, and bade us be chearful; but this is the greateſt piece of alacrity which the birth of Jeſus brings with it, that it bids us not to fear the Curſe of the Law. With this parcel of comfort St. Paul ſupplies that which is ſtrictly wound up in the Angels Meſſage. God ſent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, Gal. iv. 5. Yet in a more emphatical Phraſe, Gal. iii. 13. Chriſt hath redeemed us from the Curſe of the Law, Hieron. in 3. cap. ad Gal.being made a Curſe for us. Firſt, St. Hierom obſerves upon it he was factus non natus, not born, but made a Curſe. For two things are to be conſidered in the Manhood of Chriſt: Both that he was an immaculate Lamb full of grace and truth; and ſo he was born in the bleſſing and favour of his Father, This is my well beloved Son in whom I am well pleaſed, Mat. iii. And alſo that he took our perſon, and our guilt upon him, and ſo the maledictions due to all Mankind were tranſlated upon him. This was the Scape-goat, foreign, that carried away the malediction of our ſins into the Wilderneſs, that we might ſerve him without fear, in holineſs and righteouſneſs all the days of our life. 2. He was not made maledictus, but maledictum, not accurſed, but a curſe for us. Some expound it by an Hyperbole, that he took upon him maledictionis cumulum, the whole maſs of accurſedneſs; but I like it better to be interpreted a Metonymy, ſemblably to that Text, 2 Cor. v. 21. God made him, that is his Son, to be ſin for us, Peccatum non peccatorem, not a ſinner, but a Sacrifice for ſin; ſo he was not accurſed, but for our ſakes made a Sacrifice of malediction. 3. It is remarkable that it is ſaid, Factus eſt maledictio pro nobis, not nobiſcum. It is one thing to be a debtor for debtors, another thing to be a debtor with debtors. No part of his own debt was in the debt which he paid, but it was for us men, and for our ſalvation. O miſerable condition of mankind, but for this moſt merciful ranſom! As many as are of the works of the Law are under the Curſe, and as many as break the Law are under the Curſe. How could we be exempted, I do not ſay from common, but even from deſperate fear, unleſs the Angel had ſaid, Fear not, here is a Propitiation for your ſins.
Will you pleaſe to attend how Chriſt was made ſomewhat for our ſakes very differently four manner of ways: 1. Factus eſt aliquid pro nobis & nobiſcum. He was made ſomewhat for us, and with us alſo: So this day he was made man for our ſakes, and we are alſo men as he was; the Children have partaked of fleſh and bloud. Muſcul. in 3. cap. ad Gal.2. Factus eſt aliquid pro nobis non nobiſcum. He was made ſomewhat for us, but not like as we are; he was made ſin for our ſakes, but not ſinful as we are; him that knew no ſin, God made ſin for our ſakes. 3. Factus eſt pro nobis, non quod ſumus, ſed eſſe debemus. He was that for us which we cannot be now, but that which we ſhall be hereafter: For us he roſe from the dead, aſcended up to Heaven, is glorified with Angels, was made obedient to his Father in all things, and we have confidence in Chriſt that ſuch we ſhall be; theſe things he was made that we might be the righteouſneſs of God in him. 4. Factus eſt pro nobis, quod, nunquam erimus. He was made that for us, which is proper to his own Royalty, and which we ſhall never be. So he was made our High Prieſt, our Mediator, our Redeemer, our Sacrifice to make attonement for our ſins: but factus pro nobis, that he was made for us is the baſe and ground of all; there began the death of ſin by the life of Chriſt, and ſo forth we go on with chearfulneſs to abandon fear. The Fathers note it in the Cratch of the Manger where he was laid, a place made unclean with the dung of beaſts, but ipſa ſtercora mundefecit. As his preſence did purifie the room, albeit the filthineſs of the dung; ſo his Nativity hath cleanſed as many as believed in him, albeit the loathſomneſs of their iniquities. I have but one thing to ſay more to this point, noted (as I remember by Gregory) out of the Genealogy of his birth, Mat. i. thrice fourteen Generations are reckoned up, and but four women incidentarily put into the Catalogue. Judah begat Pharez, of Thamar, Salmon begat Booz of Rahab, and Booz, begat Obed of Ruth, and David begat Solomon of her that had been the Wife of Ʋriah. No women cited in the Chapter but theſe four, three of which had been unchaſt ones, very Strumpets; to chear up the penitent ſinner, that their ſins, and his, and the ſins of all that believe are done away by him, by him that is above all names, the Son of God, who came into the world to purge us of our filthineſs; therefore the true mirth of Chriſtmas is to ſay with David, Pſal. xxiii. 4. Though I walk through the valley of death I will fear no evil, for thou art with me to ſave me from deſtruction.
Thus far I have enlarged the Angels comfortable Preface to the Shepherds, Fear not, that they ſhould not be diſmayed either at the light of glory which ſhined about them, or at their own unworthineſs, which was a darkneſs within them, or at the malediction of the Law which pleaded condemnation againſt them, for the Birth of Chriſt, as I have ſhewed, was a remedy to take all malignity from them. Perchance if the Angel ſhould come amongſt us in theſe days of ſlumber, and ſecurity, he might ſpare that part of his Meſſage. For where's the man that humbles himſelf as he ought, as if there were any evil to come? We are all confident, and void enough from fear, if that be good. Therefore I come now to lay the ſecond part of my Text to the former, how we ſhould not be afraid, not with an immoderate fear, not with a deſperate damning fear, which dogs a ſullen unrepentant ſinner up and down, but there is a pious reverential fear, which well becomes the Saints, and now I proceed to ſpeak of thoſe particulars.
The Schoolmen very rightly conſider fear two ways, Quà donum, quà paſſio, Thom. 1.2 ae. qu. 40gift of the good Spirit of God one way, and another way as it is meerly a natural paſſion. And firſt I will ſpeak of it, as it is a gift of the Holy Spirit. Primus in orbe Deos fecit timor, ſays Statius not ſo ſoundly, that fear was the firſt thing in the world that made a God. But I am ſure that want of filial and awful fear is the firſt thing that will make an Atheiſt, and perſwade a man there is no God. Iſa. xli. 23.The Prophet Iſaiah could ſay no worſe of the Idols made of ſtocks and ſtones, but that we ſhould not be diſmayed at their Godſhip, they could neither do good nor hurt. But if we will revereri we muſt vereri, there can be no true worſhip of God without a ſollicitous, and moſt anxious care not to diſpleaſe his Majeſty. He that is not conſcientiouſly afraid to offend, doth moſt of all offend. When Zacharies mouth was opened, and began to divine of this day, Bleſſed be the Lord God of Iſrael for he hath viſited his people, fear fell upon all that were round about him, Luke i. 65. it fell upon them indeed, even as the Holy Ghoſt fell upon the Apoſtles at Whitſontide, Acts ii. In like manner when the Widows Son of Naim was raiſed from the dead by the word which Chriſt ſpake, Fear came upon all that were there, and they glorified God, Luke xvii. 16. Surely they had not glorified God as they ought if that fear had not come upon them. One inſtance more, 1 Kings iii. 28. All Iſrael feared Solomon when they ſaw the judgment of God was in him: And ſhall not all the World bow down with reverence and aſtoniſhment when they know that the power of all judgment is in God himſelf? But as for this filial devout fear perhaps we love to hear of it, for the Angels themſelves cover their faces with their wings ſtanding before the throne of the moſt high, Iſa. vi. as if the Majeſty of God were awful and dreadful unto them. And indeed a ſollicitouſneſs to do the will of God becauſe he is good and gracious, the ſtudy of the heart which is wary and circumſpect not to decline from his Law, if you will call this fillial fear, it may become an Angel, for David ſpeaks of it as if it ſhould endure in heaven, Pſal. xix. 9. The fear of the Lord is clean, and endureth for ever. This is it to whoſe perfection we muſt aſpire, to live juſtly and ſoberly, though there were no Hell at all, but purely out of the principle of love and zeal to the honour of our heavenly Father; and what a becoming thing it is unto Religion to approach to divine Prayers, eſpecially to the Table of the Lord with an awful duty, as if we were afraid to ſpeak to God, or to touch the crums of his heavenly banquet? Is not this better than to thruſt our ſelves into ſuch coeleſtial actions with a ſawcy familiarity, without fear or wit? What is more comfortable than to taſte of that Cup which betokens the precious bloud that was ſhed for our ſins? And yet the Greek Fathers term it uſually foreign, tremendum myſterium, a myſtery to be trembled at when we partake thereof. Aſſuredly we may preſuppoſe, that when Mary took the clouts into her hand to wrap about her Infant, when Joſeph did aſſiſt as it were in the office of a Father, when the Wiſemen offered their gifts, when the Shepherds came out of the fields into Bethlem, and peept in where Chriſt was laid to ſee what was done, every action of theirs was mixt with reverent fear and joy, they ſtood amazed, they proſtrated themſelves, there was no more ſpirit left in them, as it is ſaid of the Queen of Sheba when ſhe beheld the royalty of Solomon: therefore the Angel forbids not but after this ſort they ſhould dread the Lord, with a filial and reverential fear.
Nay, I go further, the Angel would not diſapprove of that fear which trembles at the wrath to come, and endeavours to live unblameable becauſe God is an avenger of unrighteouſneſs; for to diſcredit this fear by calling it fervile, and to dehort Chriſtians from it, againſt which ſtone ſome I know do ſtumble, it ſhall not be my Doctrine, I hold it not ſafe and warrantable. If they take fervile fear in that notion in which the Sententiaries do take Attrition, that is, to be diſpleaſed at our ſins only becauſe judgment will follow, but neither ſorrowing that God is diſhonoured, nor declining bad occaſions, nor intending renovation of life; this hath not a grudging of true Religion in it, it is no more than the trembling of an unregenerate mans conſcience, who hath not taſted of the heavenly gift. But if you ſay that man hath a ſervile fear who dares not but do his Maſters will leſt he be beaten with many ſtripes, be not aſhamed of this fear. Our Saviour goes it over and over, and commends it again and again, Luke xii. 4. Fear him which hath power to caſt into Hell, yea, I ſay unto you fear him. The fear of the Lord, ſays the Wiſeman, is the beginning of wiſdom. How is it the beginning? Why Faith is the firſt cauſe of Religion, and fear is the firſt effect; as the foundation is the beginning or an houſe, ſo after true converſion it begins to go on from vertue to vertue, and this is the firſt ground work that it lays, Stand in aw, and ſin not Pſal. iv. It is ſuch a beginning that I will ſay this, it is impoſſible to come to a true conſolation in Chriſt without it. Serve the Lord with fear, and rejoyce with trembling. Pſal. ii. 11. Timor Domini eſt fidei fundamentum, & firmamentum, ſays St. Cyprian, Faith, which includes our hope in Chriſt, had no firmneſs, nor ſure footing, but that it knows in it ſelf it fears the Lord, Love fell aſleep with her beloved in her arms, Cant. iii.i. And her beloved was gone in the mean time; So if their be not a mixture of fear with our love, it falleth aſleep, it waxeth ſecure, and loſeth her Beloved. If the comfort of our joy be not allayed with ſome fear 'tis madneſs and preſumption. Again, if our fear be not intermixt with the comfort of ſome joy 'tis ſullenneſs and deſperation. As the Earth cannot be without Summer and Winter to make it fruitful, the pleaſure of the one, and the auſterity of the other make up the revolution of a good year, ſo Faith is the Parent both of a cloudy fear, and a ſmiling hope: Faith begets fear in us in regard of our own weakneſs, and hope in regard of the goodneſs of God; hope ariſeth out of the faith of the Goſpel, and fear out of the faith of the Law. Theſe cannot be parted.
Indeed, ſervile fear is an unpleaſing word becauſe it grates our memory with this remembrance that our nature is in bondage, and that we are Thralls and Captives to death and puniſhment;2.2 ae. qu. 19. Art. 2. and therefore the words of Aquinas are very weighty, Timor ſervilis bonus eſt, ſed ſervilitas ejus eſt mala; That bondage which makes us liable to judgment is naught; but the fear which iſſues from a conſcientiouſneſs of that bondage flying to God that it may fly from judgment is holy and good Briefly, let them thus be compared together; a filial fear, which loves God for his own goodneſs, is like a bright day which hath not a cloud to disfigure it: A ſervile fear, that dreads God becauſe it dreads the wrath to come, is like a day that is overcaſt with clouds, but it is clearer than the faireſt moon-ſhine night. It is good to have the ſpirit of Adoption, but it is better to have the ſpirit of bondage than the ſpirit of ſlumber; it is good to be in Canaan, but it is better to be in the Wilderneſs than in Egypt; it is good to be a Child, but it is better to be a ſervant than a ſtranger to the Lord. David moſt ſweetly puts them together, Pſal. xxxiii. Behold the eyes of the Lord are upon them that fear him, and that put their truſt in his mercy. So I conclude this Point, that the Angels Nolite timere, fear not, doth neither cry down filial fear, which is the modeſt baſhfulneſs, nor yet ſervile fear which is the ſharp ſpur of true Religion.
Hitherto we have ſpoken of fear quà donum, as it is a gift of the holy Spirit. Now, that I may make my diſcourſe complete, I muſt ſpeak of it, quà paſſio, as it is a ſenſitive paſſion, and ſo when it is moderate, it is tolerable; when it exceeds, and will not hearken to the governance of reaſon, it is condemnable. I will ſpeak but a few words of the firſt. Nature is excuſable when it ſhrinks from thoſe things that would offend it, and deſires to ſave it from harm by fair and direct means, for in ſuch a caſe our conſcience pleads that there is a reaſonable cauſe and occaſion. Theſe are Ariſtotles words upon the Point, that a man were ſtupid, or mad, foreign. That it is neither diſmay'd at violent tempeſts on the Sea, nor at earthquakes on firm Land, like the fool-hardy and confident Celts in Scythia: But the day doth admoniſh me to take my inſtances from our bleſſed Saviour, and ſo I can, no example ſo fit for Allegation. For why did Chriſt and his Mother fly into Egypt ſoon after he was born, when Herod was in a fuming chaſe? Why did the Angel admoniſh Joſeph to do ſo in a dream? The Lord could have ſaved him, as he did Eliſha the Prophet in the midſt of his enemies, whoſe eyes he blinded, that they could not ſee him. And again, ſays the Text, when he returned out of Egypt he went aſide to dwell in the Coaſts of Galilee, for fear of Archilaus that reigned in Judea in his Father Herod's ſtead. Great caution as might be, and yet all this needed not, but becauſe our Saviour would allow a circumſpect fear in time of perſecution to ſhift for life. Moreover, you muſt not think that Chriſt did fear as we do, will nill we, upon the compulſion of neceſſity, for he had all paſſions, and humane infirmities under ſubjection, ſo that he could be caſt into no conſternation but when his own will did conſent and accord unto it, yet he choſe a fit time to caſt himſelf into a great agony of fear, when he ſweat drops of bloud in the Garden, leſt we ſhould think it a ſin at all times to be afraid upon juſt occaſion.
This then is another fear which belongs to our allowance, but there is a fear which hath a Nolite ſet before it, an immoderate horror of heart, a ſymptome of deſperation, or at leaſt of infidelity and diffidence; this is that quivering with which God ſtrikes his enemies, as a tree is ſhaken by the wind to unfaſten it from the root. That mark which he ſet upon Cain was a continual trembling at the ſight of man and beaſt. Pharaoh was never at reſt in his mind leſt the Children of Iſrael ſhould grow too faſt, and multiply ſo much that they would be too potent for the Tyrant that oppreſt them. He ſent darkneſs to aſtoniſh the Egyptians, and they were troubled with ſtrange Apparitions, Wiſd. xvii. 3.2 Kin. vii. 6. He ſent ſuch a Panick fear among the Syrians, that they verily believed they heard the noiſe of an Hoſt, and Chariot wheels, when there was no ſuch thing, ſo they fled, and left to beſiege Samaria. The fear of the wicked it ſhall come upon him, ſays Solomon, Prov. x. 14. The Jews were very ſcrupulous with Chriſts Doctrine leſt the Romans ſhould come and take away their Nation; in concluſion the Romans did come and lead them away in captivity. Timuerunt Judei perdere terram, & perdiderunt coelum, ſays St. Auſtin, Super. 11. cap. Johan.Cowards as they were, they were ſo fearful that they might not loſe their poſſeſſion upon earth that they loſt their poſſeſſion both in earth and heaven. But I come to take the inſtance of the Day into this Doctrine. How fooliſhly, how raſhly was Herod troubled, becauſe ſuch Miracles concurr'd at the birth of Chriſt,Euſeb. lib. 3. Hiſt. c. foreign. leſt his Kingdom ſhould be tranſlated from him? And Euſebius makes Domitian the Emperour to concur with Herod in this Point; for hearing much talk of the Saviour, and deliverer of thoſe that put their truſt in him, he was afraid leſt the Chriſtians had a King in ſtore to depoſe him; but afterwards deſiſted from his perſecution, being certified, foreign that his Kingdom was not of this world, but an heavenly, and Angelical. Nothing, you ſee, is comfortable to them that have not the true comforter, the holy Spirit in their ſoul.
I have given my ſelf large ſcope to run into this Point that I might joyn ſome Uſe for your inſtruction with the celebration of the Day. And now I will ſum it up when I have diſcuſſed one thing how we may know a godly fear, which the Angel would allow, from a tyrannous moleſting fear which He would inhibit. And this we muſt enquire into à poſteriori, by the ſeveral effects on this wiſe according to Aquinas, Vel propter mala quae timet ad Deum accedit, 2.2.ae. qu. 19. Art. 2.vel propter mala quae timet à Deo recedit. Either for fear of ſome loſs or harm it approacheth unto God, and that's a religious fear; or elſe for fear of ſome harm it forgets God, and departeth from him, and that's a criminous and a ſinful fear. The Devils fear and tremble, ſays St. James, but they are never the nearer to be good. Diabolus habet timorem affligentem, non à penâ cohibentem. Satan feels ſome horror that gnaws and torments him,Ales. tom. 2. qu. 100. m. 4. art. 4. but he feels not the bleſſing of that fear which ſhould diſcipline him from ſin, and amend him. I will give another difference of this fear according to the geſtures of men as they were good or bad. Abraham fell forward on his face when the Lord ſpake unto him; in all probability ſo did St. Paul, when at his Converſion the light from heaven did ſhine about, ſo that he and all that were with him fell flat to the ground, and were ſore afraid. Theſe in their fear fell towards God, and towards the throne of his footſtool: But thoſe ungracious ſervants of the High Prieſts that came to lay hold of our Saviour, and to bind him, as ſoon as Chriſt had ſaid unto them, Whom ſeek ye? I am he, they went backward and fell to the ground, Joh. xviii. 6.foreign; as old Eli trembled when he heard the Ark was taken, and fell backward from his Seat upon the ground, and brake his neck. This is a naughty fear which recoils from God, and runs back from his Commandments. Now in the cloſe of this Doctrine: I know every man will deſire to know what manner of fear this was which the Angel did repel in the Shepherds; I anſwer, that in all probability it was mixt of good and bad. There was both an affection of reverence in it to the glory of God which ſhined in the light which was round about them; and an immoderate paſſion of humane frailty, which did indiſpoſe them to receive any tidings from heaven. No face can be ſeen in a troubled water; and no meſſage can arrive intelligently at his ear who is perplexed with trembling and aſtoniſhment; therefore to quiet their mind, that the Word of grace might receive the fairer impreſſion, the Angel ſaid unto them fear not. Which is the period of my ſecond obſervation, how they ſhould, and how they ſhould not fear.
The third interrogatory, which is all I will diſpatch at this time, is a queſtion that comes nearer to them, why they ſhould not fear, and that for two reaſons, Propter nuntium, propter nunciatum. Firſt, in a leſs principal reſpect, becauſe an Angel came to comfort them, but chiefly in a more principal regard, becauſe Chriſt was born to be their comfort. A good meſſenger is a good medicine, ſays Solomon, Prov. xiii. 17. and the condition of this meſſenger is very comfortable like a lenitive medicine; his congratulation runs, as if he had ſaid, fear not me, as if I were that Cherubin who was appointed to ſtand at the entrance of the Garden to keep you from the Tree of Life; no, I am ſent to prepare his way who is born of a Virgin this day to bring you into Paradiſe. I have ſaid it, be not afraid, for I am one that ſtand always before the face of your father which is in heaven, I know that his thoughts are full of mercy and compaſſion towards you. Moſes and the Prophets ſpake concerning Chriſt to come, that he ſhould deliver his people from their ſins; but they were ſinners themſelves, which had utterly diſabled their teſtimony but that they were inſpired from God. The Law will reclaim that the ſame man ſhould be teſtis, and reus, the perſon impleaded for guilty, and yet a witneſs in the fact; therefore an Angel who was guilty of no diſobedience, of no breach againſt the Law, his teſtimony was unſuſpected to teſtifie the birth of a Saviour. Not as if ſuch as they be were ſtipulatores, Heb. v. 13.ſureties unto men for the Promiſes of God, for becauſe the Lord can ſwear by none greater he ſwore by himſelf, and becauſe he can promiſe by none greater, he promiſeth by himſelf. It is not for mans ſake, or for an Angels ſake, but for his own truth and mercy ſake that we believe Jeſus was born in the ſimilitude of man to be Mediator between God and man; and ſince the Son of God hath come among us in the fleſh we may reply unto this heavenly Meſſenger, as the Samaritans did to the woman that drew water for Chriſt,Joh. iv. 42. Now we believe, not becauſe of thy ſaying, for we have heard him our ſelves, and know that this is indeed the Chriſt, the Saviour of the world.
But you will object, what truſt is there in any Creature, be he never ſo glorious, that he can promiſe comfort, and ſay we ſhould not fear? Why, Beloved, we muſt not ſet light, or deſpiſe their help that God hath ſet to be our Guardians and Defenders,2 Kin. vi. 16. to pitch their Pavilions round about us. The Prince of the air and his evil Spirits are never wanting to entrap us. But what ſaid Eliſha to his Servant in the mountain, when Chariots of horſemen and heavenly ſuccours do preſent themſelves before him, Plures nobiſcum, there are more that be with us than againſt us; Our friends do exceed the number of our enemies, therefore we may be couragious. Beſides, the name of Gabriel, ſuppoſed to be that Meſſenger that came to the Shepherds, his name by interpretation is Fortitudo Domini, the ſtrength of God, as if he were a great Bulwark on our ſide, Quoniam bellum indictum eſt Daemonibus, upon Chriſtmas day began open hoſtility againſt the Devil, therefore it is a good Omen, a bleſſed preſage, that the trumpet of Gabriel blew theſe tidings abroad, who is fortitudo Domini, a valiant Prince, ſuch a one as Michael was, that conquered the Dragon; as his name is, ſo is himſelf the ſtrength of God. Finally, we may be ſure that what he ſaid to encourage us was ſolid comfort without flattery, no falſe alarm, no ſmoother of ſweet words where there is no cauſe; for there are Mountebanks in Divinity, that will promiſe many ſorts of remedies to a ſin-ſick ſoul where there is none at all;Jer. vi. 14. As Jeremy deſcribes thoſe falſe blandiſhing Prophets, They have healed the hurt of the daughter of my people ſlightly, ſaying peace peace, when there is no peace. Slightly, or verbis leviculis, ſays Vatablus, with gibing frumps, foreign read the Septuagint, In Sententiis.ſcornful, deſpiſing them, whom they ſeduced with lying hopes. Periculoſiora ſunt animae ſecura, quàm corpori adverſa, ſays St. Auſtin; ſecurity is more perillous to the ſoul than affliction to the body. But ſuch meſſengers, as my Text ſpeaks of, cannot publiſh a falſhood, becauſe they are ever enlightned with the ſpirit of truth; we may build upon a rock of confidence if they ſay Nolite timere, fear not.
One touch more and this Point is done: You hear that the Tongues of Angels are chearful, comfortable Tongues, their tidings are no flattery, yet they are words of mirth and gladneſs. Then it were good me thinks that diſcretion, and the conſideration of Chriſts merciful Goſpel did mitigate their zeal, who think they are bound to thunder nothing ſo much to the people as fears, and terrors, like the writer of Iambiques that ſpote anger and poyſon to put Archilochus into deſperation. Let Vices be threatned, but let the hope that accompanies true repentance go together; Let Judgment be put home to the obdurate conſcience, but let Mercy be an Advocate for the broken in heart: Let the ſtrictneſs of Law and the Curſe thereof fetch a tear from our eyes; but let the ranſom of our ſins be ſet before us, and that Chriſt will wipe all tears from our eyes. St. Paul wiſht himſelf at Corinth, not to affright them, but to rejoyce with the Brethren; as it was ſaid of the mild nature of the Emperour Veſpaſian, Neminem unquam dimiſit triſtem; he never ſent any man from him diſcontent, but gave him ſome comfort and ſatisfaction: So the Goſpel is ſuch a ſweet demulcing Leſſon, that if it be truly preach'd it muſt always revive the heart, it cannot leave a ſting behind it; You ſee the Angel delights not to ſcare, but to comfort the Shepherds, Fear not.
I ſhall lead your patience no further than one thing more, why they ſhould not fear, Propter nuntiatum, that's the moſt principal regard, becauſe Chriſt was born to be their comfort. This is to be deſcanted at large hereafter upon the remainder of this Text, and for the preſent I will prevent what I ſhall ſay hereafter but with this one obſervation, that concerning all ſuch as are terrified, and perplex'd in mind, we can do no more than the Angel hath done, preach Chriſt unto them for their comfort; if the joy of his Nativity will not allay their diſconſolate, melancholy deſperation, then there is no Balm in Gilead to help them, that's all the infuſion of ſolace which the Angel did pour into the world when it was caſt down with ſin. Poor ſoul, that art terrified with a condemning conſcience, tell me to what end was Chriſt born but to ſeek and to ſave them that were loſt? Was not he partaker of fleſh and bloud as thou art? And doſt thou ſurmiſe that he made any for condemnation whoſe nature he took upon him, unleſs by their own infidelity they make themſelves reprobates? Did he come among us to bring great joy unto all people? And wilt thou thruſt thy ſelf out of the number? Did not he weep in his Cratch that thou mighteſt ſing in heaven? Did not he fly from Herod, that thou mighteſt fly from Satan? Was not he brought forth amongſt us in great humility and miſery, that thou mighteſt be tranſlated out of miſery into glory? Be not like Rachel that would not be comforted. Fear not little flock, it is your Fathers pleaſure to give you a Kingdom. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth, who ſhall condemn us? It is Chriſt that was born, and died, and roſe again to deliver us from all evil; it is he that was made man, that thou mighteſt be made a glorious Saint, a fellow Citizen with Angels. AMEN.