A Century of Sermons, Sermon 8
THE EIGHTH SERMON UPON THE INCARNATION.
LUKE ii. 14.
Glory to God in the higheſt, and on earth peace, and good will towards men.
O Sing unto the Lord a new Song, for he hath done marvelous things. I will begin the New year from that portion of Davids Canticle. Marvelous things they were, you will all confeſs, that the powerful God ſhould be made a feeble Infant: that a woman ſhould bear him in her womb, who ſupports the world, and all the Creatures that are contained in it; that the Eternal ſhould be born who had no beginning; never was the like heard or ſeen before, therefore whatſoever was ſaid of old will not agree to ſet it forth, it muſt be a new Song of praiſe and thankſgiving to our God. So is the Text which I have read before you. It cometh to paſs by the providence of God, that St. Lukes Goſpel is more chearful than all the reſt, and full of Muſick: So that he is well called by one, not only the Evangeliſt, but the Pſalmiſt of the New Teſtament. The Song of Zachary, the Song of Maries Magnificat, the Song of Simeon, this Song of the Angels, the Church is beholding to him for reciting them, and to no other Penman of the holy Word. St. Paul calls him Luke the Phyſician; ſome of the Roman Church, to ſerve their own Imagery delights, out of ſome Hiſtories unallowed, call him Luke the Painter, there is no conjecture for that out of the book of Scripture, which cannot lye: But I have more conjecture for my own opinion, that he was Luke the Muſician, (a man of divers gifts and qualities) for the Prophets and Evangeliſts wrote the Scriptures by divine revelation, yet always with a ſweet tincture of their own abilities; The ſtately eloquence of Iſaiah ſhews his breeding; St. Pauls Logical Arguments ſhew his Scholarſhip; St. Peters facile Exhortations ſhew his zeal, and plain Education; Finally, if I be not deceiv'd, the repeating of ſo many celeſtial Hymns in St. Luke ſhew his muſical art and affection.
Now, the Spirit of the Church hath been ever ſo directed by God, to take in all the Songs of the New Teſtament into its publick Service and Liturgie, the Magnificat, the Benedictus, the Nunc Dimittis. Thus it is not only with us, but was ſo moſt anciently in all flouriſhing and well eſtabliſhed Churches. Neither is this Verſicle of the Angels, I mean my Text, left out, but it is referred to the chief part of our ſerving of God in the celebration of the holy Communion; before we part from the Table of the Lord our Rubrique commands us to ſing or ſay, Glory be to God on high. Indeed, that Prayer as we have it, is enlarged with many other pithy ſtrains of devotion, We praiſe thee, we bleſs thee, we worſhip thee, we glorifie thee, &c. And ſuch as have wrote of ancient Ceremonies ſay that Pope Teleſphorus made up that excellent prayer of Laud and Thankſgiving, beginning with my Text. Very ancient it is I am ſure, becauſe I meet with it for the moſt part in thoſe pieces which are called the Conſtitutions of Clemens, and St. James his Liturgy. But for the words which I handle I have great cauſe to judge that they were the moſt acceptable Prayer of the Primitive Church, for St. Paul begins his Epiſtles with grace and peace be multiplied, as much as to ſay, peace on earth, and good will towards men; and the end of many clauſes in his Epiſtles is that Doxology to God, To whom be glory for evermore, Amen. I wonder that the words themſelves are bended in and out with ſuch curious diviſions by many Divines, for the Angel hath parted them into three ſeveral reſts, and I will not go about to mend his work; and whereas Points are raiſed out of Grammatical conſtructions of the Verb, whether they ſhould be the Indicative or the Optative Mood it ſhall be all one to that way in which I will handle the parts, for I will handle every of the three members three ways: Firſt, As a Congratulation or thankſgiving. Secondly, By way of Prayer or Petition. Thirdly, By way of Doctrine and Inſtruction. Thankſgiving unto God that his glory on high appeareth, that peace doth flouriſh on earth, and that he is pleaſed with men; or make it a Prayer or Poſtulation that all glory may be given to God, all ſafety to the earth, and that an happy reconciliation may be begun with men. Otherwiſe, if it be a Sermon or Exhortation, the ſum is, that God be magnified, peace preſerved, a friendſhip with God endeavoured; thus nothing ſhall be loſt of this divine muſical Embaſſage, Glory be to God in the higheſt, &c.
Now we cannot be to ſeek, what is the ſum of the firſt member, Glory to God in the higheſt, it muſt be thus, the Angels glorifie God for ſending Chriſt in the fleſh to redeem mankind, and they wiſh and pray that men may glorifie God in Chriſt; and they teach us that Gods glory is to be ſought before all things; and ſo I proceed to explicate it before you. If the Diſciples be ſilent at what time it is fit to praiſe God, the ſtones ſhall ſpeak, ſays our Saviour, that's ultimum refugium, the laſt ſhift and refuge, that the very droſs of the earth, if need were, ſhould not want a tongue to magnifie its Creator. But it ſtirs up emulation, and provokes us more, when thoſe that are far above us diſcharge the duty which we ought to execute, rather than when thoſe things which are much beneath us ſhould give us example. So my Text lets you ſee, that if men be ſilent, and ſet not forth the praiſe of the Lord, the Angels will ſpeak, and give him glory. It were a great ſhame for the Commons to be rude and irreſpectful towards their King, when the Nobles and Princes of the people are moſt dutiful and obſequious; ſo when the Cherubins devote their Songs to extol the moſt High, it were a beaſtly neglect in man, a worm in reſpect of a Cherubin, not to bear a part in that humble piety: But to ſpeak after the method of reaſon, had it not been more proper for the Angels at this time to have proclaimed Chriſts Poverty than his Power, his Infancy than his Majeſty, his Humility in the loweſt, rather than his glory in the higheſt? If there wereany glory coming out of this work of the Incarnation, it may ſeem we had it rather than our Saviour, and he loſt it. But the piercing eye of thoſe celeſtial Spirits could ſee abundant honour compaſſing Chriſt about, where ignorant man could eſpy nothing but vileneſs and miſery. For firſt they celebrate the glory of Gods juſtice in ſending his Son made of a woman, and made under the Law, to ſuffer for us that had ſinned againſt the Law, becauſe that Juſtice would not receive man into favour without a Lutrum, or ſatisfaction. This ſtops the mouth of the Devil that he cannot calumniate, and it reſounds the praiſe of God that the iniquity of the world did not eſcape unrevenged. Caiaphas meant to ſpeak bitterly, and to blaſpheme; but the Lord turned the curſe of his mouth into the words of bleſſing, It is expedient for us that one man die for the people, and that the whole Nation periſh not, Joh. xi. 50. Secondly, They divulge the honour of Chriſt unto the ends of the world, for the mercy that came down with him upon all thoſe that ſhould believe in his name; if his Juſtice was not forgotten in their Song, ſurely his Mercy ſhould be much more ſolemnized. The Angels for their own ſhare were unacquainted with mercy, 'twas news in heaven till this occaſion hapned; they had felt gratiam confirmantem, but not gratiam condonantem; that is, the Lord beſtowed upon the good Angels grace to confirm them in grace; but for thoſe rebellious ones of their Order that had ſinned, they found no grace to remit their treſpaſſes; properly that is called mercy, but a thing ſo rare and unheard of in heaven, that as ſoon as ever they ſaw it ſtirring in the earth, they ſing Glory to God in the higheſt. Thirdly, They praiſe the Lord on high for the Incarnation of his Son, becauſe the dignity of the work was ſo from himſelf, that no Creature did merit it, none did beſeech or intercede unto him for it, before he had deſtinate it, nothing but his own foreign, and compaſſion could move him to it; Nemo in hoc opere glorietur, nullius merito aſcribatur; no man can aſcribe it to his deſerts, no man can partake in the glory. What was man that the Son of God did viſit him? For him we ſhall be glorified, by him we have obtained peace, through him good will hath ſhined upon men, therefore unto him be all the glory.
This was the Angels Congratulation, and no doubt God ſhall be glorified in his holy places on high; but ſhall that God who is moſt high be worſhipped and glorified by us below? That is it the Angels pray for, and wiſh for our ſakes, and for our Salvation, that we of the Militant Church beneath may extol the name of the Lord, and give him glory. Among men, ſinners pray for ſinners, and it is but one for another; the People pray for the Prince, and the Prince for the People: The Prieſt for the Congregation, and the Congregation for the Prieſt. Great and ſmall there are no odds in that, they requite one another with their mutual Charity, the head cannot ſay unto the feet I have no need of your Prayers, nor the feet unto the head, Dum ſinguli orant pro omnibus, omnes orant pro ſingulis, while every particular man prays for all Chriſtians in the Church, all Chriſtians in the Church pray for every particular man; but as I ſaid, this is ſinners for ſinners, quid pro quo: But when the Angels are ſollicitous in Hymns and Supplications for us, it is not that we ſhould pray to them, or pray for them again, but ſhew charity that cannot be requited. They know that many Sacrifices of Prayers are requiſite to bleſs any Congregation on earth, that God may have his due honour from it, and therefore all the powers in heaven above aſſiſt us with their interceſſion. And eſpecially they are mindful over us to make that Petition on our behalf, that we may never forget that our condition is baſe, and as low as the clay and duſt of the earth, and that God is highly exalted above all the world, therefore that we are made to worſhip him, and to fall down before him, and to render the homage of our humility to our Chief, that is dominion and glory to him that is the higheſt. We find this title of moſt high in Melchiſedechs title, Gen. xiv. 18. and never before. There it comes in, as ſome ſay, whom I approve for this reaſon: Melchiſedech is the firſt in holy Scripture that is called a King, that being the greateſt name of pre-eminency among men. God blazons his own honour juſt at the firſt diſcovery of that name, to ſhew how far it exceeds all earthly Principality, and calls him, Melchiſedech King of Salem, a Prieſt of the moſt high God. And indeed there was a glory due to that Melchiſedech, and to every one in his rank, that is ſet on high above the people; but take heed we let not our Worſhip and Service reſt in them, and in the admiration of their outward Pomp, and go no higher. God ſet Princes in their Thrones of Majeſty to be bowed unto, and obeyed, that we may riſe up in our Meditations, and conſider how excellent and ſuperlative he is that gave ſuch power and dominion to men. Before Chriſt came into the world it was Gloria in excelſis, men worſhipt their Idols in every high place, as the Prophets did greatly complain of it; but it was not Deo in altiſſimis, they worſhipt the Hoſt of heaven, and things above, but they did not lift up their hearts to him that ſitteth above the heavens. Therefore this is the ſum of the Angels Prayer, that men may give dominion, and praiſe, and thankſgiving to the true God; and their wiſh was as effectual as they could deſire, for even immediately upon the Birth of Chriſt Idolatry went down, the heathen Gods were diſcovered more and more to be but Wood and Stone, the work of mens hands, and the praiſe of the true God began to be ſounded forth in all places.
The next iſſue of this firſt Point is, the Angels teach us by the contents of their Prayer, that Gods glory is to be ſought before all things. Nihil aequius eſt quam ut pro quo quis oret pro eo etiam laboret, ſays St. Auſtin. Whatſoever we pray for, we muſt not only ſtand wiſhing it, but as much as in us lies endeavour it alſo. Firſt, repeating often the marvelous works which he hath done for the conſervation of thoſe that praiſe him, and for the deſtruction of his enemies. O God we have heard with our ears, and our Fathers have declared unto us the noble works that thou didſt in their days, and in the old time before them. Secondly, By confeſſing of our grievous ſins, which makes his mercy and his grace ſo excellent throughout all the world: and depreſſing our beſt works to be as ineffectual as our ſins unto Salvation, unleſs the Lord will cover the ſtains that are in them with the bloud of Chriſt. Surely the reward which he brings with him is much exalted, when we deny not but the beſt thing we do is leſs than the leaſt of all his mercies. Thirdly, by defying, by ſhunning, by reſiſting, nay, by rooting out the children of Belial that blaſpheme his glory; for God will avenge himſelf of them that are tame and patient when his name is violated, and his honour prophaned; it is the glory of humane Laws, and of Princely Juſtice, that there is no impunity or connivency for them that ſcandalize the glory of the great King who ruleth over all. Fourthly, God hath his houſe wherein he hath promiſed to dwell, let every thing therein be magnificent, full of ſplendor, bountiful, fit to entertain his Majeſty. The Angels might have ſaid, Fie upon the earth when they ſang glory in the higheſt to ſee Chriſt tumbled heedleſly in a Stable by moſt brutiſh hoſpitality; I am ſure men deſerved no glory for this days work, to beſtow their Saviour in ſo ignominious a Lodging; we may all bluſh to remember it, but that I hope through all Ages we will ſatisfie for it, as we ſhall be able, and reform it. Provide for him ſumptuouſly in the beauty of holineſs, let no place be ſtatelier than Chriſts Church among us Gentiles, becauſe no place was worſe than the Manger, wherein he was received among the Jews. Theſe things as I have laid them in order, you may do well to do, and then the good Angels have their wiſh; but the Devil doth all he can to ſpoil their celeſtial muſick. We like not this partition, ſays St. Auſtin, wherein men have peace demiſed to them,Aug. Ep. 127 and God hath all the glory; Et dum gloriam uſurpant turbant pacem, but they drive away their own peace by uſurping glory. O ſtulti filii Adae, qui contemnentes pacem, & gloriam appetentes, & pacem perdunt, & gloriam; Fond and ſilly men that neglect peace, and ſeize upon glory to themſelves, and ſo they loſe both peace and glory. But moſt accurate is this diſtribution as the Choir of heaven hath laid it forth; Here is nothing but diſcord and ſedition in this lower world, Nation againſt Nation, and Kingdom againſt Kingdom; nay, the very bowels of the Church torn out with Queſtions and Controverſies; here the bleſſing of peace is moſt to be deſired to bring bone unto his bone, and ſinew unto his ſinew: In the world above their is nothing but righteouſneſs, and zeal, and purity, therefore the proper Incenſe to be ſent up thither is perpetual praiſe and glory. Avoid Satan that wouldſt confound theſe things, that malignant Spirit knows it would be no peace in earth if men on earth ſhould hunt for glory, but peace will enſue here if glory be given to him that is above. So runs theſe words which are the Angels Congratulation to God, their Prayer for men, their Sermon unto men, Glory be, &c.
The next ſtaff of the Song is, and on earth peace; for the ſecond happineſs on earth is peace, and there is but one bleſſing, that is Gods glory, before it. Some take the word peace in this place perſonally for Chriſt himſelf, as if the Song went, Let God be glorified that hath ſent Jeſus the Prince of Peace upon earth, who brings good will to men. Qui in coelis glorificatur in terrâ eſt, & factus terrenus, ſays one. He that ſitteth in the heavens and ruleth over all dwelt upon the earth, and became the peace of earth, and the chaſtiſement of our peace is upon him, Iſa. liii. Indeed, he is God from heaven, man from earth, partaker of both in his two natures, and therefore fit to reconcile all, and to put all in peace. It is the Hypoſtatical union that brings both ends together, the two extremes heaven and earth, and by that inſeparable union God greets us with the kiſs of love, and gives us oſculum pacis, the Symbol of much endeared friendſhip, the kiſs of peace. All enmities were ſo compounded, and well agreed for his ſake, that St. Paul ſays, He is our peace, Eph. ii. 14. The principal reconciliation which he obtained was, that man might have peace with God; for God wanted his own glory through the Idolatry of the world, and therefore men wanted their peace becauſe of their ſins. Our firſt Fathers prevarication (we muſt often look back to that woful eſtate) had cauſed ſuch a rupture between God and us, that no doubt the very Angels wondred how that offence would ever be remitted and forgotten. And indeed, that rent could never have been made up, unleſs God and man by an infinite diſpenſation had been pieced together in one perſon; unleſs he that is greater than Moſes had ſtood before him in the gap to turn away his wrathful indignation, we ſhould all have been as Sodom, and we ſhould have been like unto Gomorrah. Juſtice hath a great voice among the Attributes of God, carries a mighty ſway, and it roared out from Mount Sinai, Curſed is he that keeps not this whole Law, curſed be he that breaks a tittle. Then Chriſt ſteps in, the Malediction light upon me, I will endure it, but theſe Sheep let them be ſpared. Why Juſtice could not ſay this was a total indulgence, then it would have clamoured, but only a commutation of puniſhment; for our acquitment the Lord did lay upon his Son the iniquity of us all. We muſt not ſay, this was juſt, therefore the Lord decreed it, but the Lord decreed it, therefore this was juſt. Alius ſolvit pro debitore, aliud ſolvitur quam debebatur; one was the debtor, and another ſatisfied: one thing was owed to God, I mean the life of ſinners; another thing was paid, I mean the life of an innocent. So Juſtice had no injury, and Mercy had no denial; but juſtitia & pax oſculatae ſunt, two things that ſtood at diſtance were brought together, that is, righteouſneſs and peace did kiſs each other, Pſal. lxxxiv. If we ſet not Chriſt before us the Mediator between God and man, our unworthineſs would be ſuch, that we durſt not ask of God to be appeaſed with us: We could expect nothing but tribulation and anguiſh upon every ſoul both Jew and Gentile, and that all the Angels ſhould be in arms like Souldiers to bid us battel and to ſlay us. But Chriſt came into the world like an Herald to ſtop the battel, the Angels ſang of their arms, Salvation appeared unto us, we caſt up our eyes with joy to heaven from whence cometh our help, our help cometh even from the Lord, which hath made heaven and earth; therefore when Chriſt was brought with triumph into Jeruſalem, the Song of the people did a little vary from my Text, Peace in heaven, ſay they, and glory in the higheſt; for when the great Majeſty of heaven was pleaſed to ſpare men on earth, the ſure part of the amity was peace in heaven, for when Chriſt had reconciled us to his Father, that the peace came downward, the Covenant was ſure, and could never be broken.
The next peace which the Angels congratulate unto us, is, Interioris domus tranquillitas, if Chriſt have attoned the variances which our ſins made between us and God, peace will ſucceed within the cloſets of the conſcience, where there was nothing but horror before, and perturbation: Therefore Theophylact doth thus connect the firſt and ſecond part of this Song, Gloria in excelſis Deo, quia in terra pacem ſecit, Glory be to God on high, becauſe he hath made peace on earth. Lord let me not be at war with my own heart, though all the world ſhould defie me and ſet themſelves againſt me. As a continual dripping of humors upon the lungs conſumes the body, ſo a continual diſquieting of mind, as if viols of anger from heaven were ready to be poured upon it, breeds ſuch an anxiety in the whole man, that he will wiſh his whole ſubſtance were diſſolved into nothing. O thrice happy when God ſends that ſerenity of favour into our thoughts and cogitations, to make us truly ſay with David, Turn again unto thy reſt, O my ſoul, Pſal. cxvi. 7. This is that peace which the world cannot give. This is St. Paul's confidence againſt all oppoſers, Who is he that condemneth, it is Chriſt that juſtifieth. When the Wiſe men askt, Where is he that is born King of the Jews? Herod was troubled, and all Jeruſalem with him. So ſore troubled that he would not ſpare poor inoffenſive babes, who could not offend him; no not his own babes as ſome ſay, who were the pillars of his family: when he thruſt his ſword into them he digged into his own bowels. No man is able to expreſs what a diſcomfortable mutiny this wretch had within himſelf. No plague like a wounded diſturbed ſpirit, whereas old Simeon, that ſaw death at the door, that felt one foot in the Grave, was exhilerated for all that through the joy which he had in Chriſt, and warbled that Swan-like Dirge over his own Grave, Lord, now letteſt thou thy ſervant depart in peace. Wherefore if there be any of you which have a conſcience ſorely wounded with horror, and even tempted to deſpair (which God forbid) chide it with David out of that dreadful moode, Why art thou ſo ſad O my ſoul? and why art thou ſo diſquieted within me? Hath not Chriſt ſaid there is peace between God and thee, and doſt thou ſay there is enmity? fooliſh heart, ſhall I not rather believe the tidings which an Angel brings, than that which thou doſt ſuggeſt? and doth not he ſay, Peace on earth? Whoſoever will not be cheared up, will not be comforted, will not be eſtabliſhed with hope from this ſweet proclamation which the Miniſters of Heaven ſang unto the Shepherds, it had been better for him that he had never been born: nay, I ſpeak it with reverence to God, and condemnation to ſuch a one, it had been better for him that Chriſt had never been born, becauſe he receives not the Son of God into his heart, neither believes in his Redemption. Many flagitious ſins do make men as execrable before God as the devil himſelf, but he that deſpairs of Gods mercies, as if Chriſt would not keep his Covenant of peace with him, I may truly pronounce it againſt him, that he is even poſſeſſed with a devil. O caſt forth that evil Spirit, and be reſolved, the Lord would never have ſent his Angel to ſing the Hymn of peace unto men, but to revive our ſouls, and to raiſe them up from duſt and deſpair, becauſe he is gracious and favourable to all penitent ſinners.
And thus you have heard that upon the occaſion of this bleſſed Nativity of Chriſts, the Angels have congratulated both heaven and earth, as David foretold it, Pſal. xcvi. 11. Let the heavens rejoyce, and let the earth be glad. The congratulation to men on earth hath been unfolded in two members, that there is peace above us which paſſeth all underſtanding; and peace within us, ſuch as the world cannot give. Thirdly, It follows, they ſing and rejoyce for our ſakes that there is peace without us, and on every ſide a good way laid open to take away all Schiſms, ſtrifes, diviſions, debates, and as Solomon ſays in his myſtical Song, the voice of the Turtle is heard in our land. What a hurly burly was in the world before Chriſt made his Church one body out of all Languages and Nations. They that profeſſed the Law of Moſes you know had no communication with thoſe millions of millions that knew no Schoolmaſter to teach them but the law of nature. Among thoſe few that were zealous of the Law, the Jew forſook them of Iſrael of the ten Tribes for Rebels and Idolaters. Among the Jews the Phariſee condemned the Sadducce for an Heretick: Then the Samaritan had an antipathy both againſt Jew and Iſraelite; and all theſe accounted of the Gentiles no other ways than as bond-ſlaves of the Devil. Here was nothing but hate and defiance between one Sect and another over all the world, until Chriſt broke down the wall of ſeparation, made of two one, invited them all to embrace, and to greet one another with an holy kiſs. Thus the Prophet Iſaiah upon it, Chap. xix. 23. in his ſtately but dark eloquence, In that day ſhall there be a high-way out of Egypt to Aſſyria, and the Aſſyrians ſhall come into Egypt, and the Egyptian into Aſſyria; and in that day ſhall Iſrael be the third with Egypt and Aſſyria; that is, there ſhall be traffique and friendſhip, and converſation together, from one Nation to another over all the earth. And indeed National feuds are the more odious and unchriſtian, by how much Chriſt hath called all people to the ſprinkling of the ſame water, and to alike participation of his Body and Blood at the ſame table. And it was well apprehended of one, that God hath given unto men more excellent gifts in the skill of Navigation ſince his Son is born, than ever they had before; that he might ſhew the way how all the Kingdoms of the earth ſhould be ſociable together: for Chriſt hath breathed his peace upon all the Kingdoms of the world.
Then I deſcend from generals to ſpecials. The Angels did not only ſee that our Saviour had built a wall of Charity, as it were about the whole earth, and made it one, but that his Goſpel is the love knot and band of agreement between one member and another in all particular perſons. It turns the hearts of the Fathers unto the Children, and of the Children unto the Fathers: it makes peace conjugal between man and wife; for Marriage is a Myſtery of Chriſt and his Church: and the inſtance which the Apoſtle lays before us, is, how Chriſt loved his Church, and laid down his life for it. It attones variances between Neighbour and Neighbour; for it calls upon us to forgive and put up injuries: it non-ſuits many actions of treſpaſs between man and man, with St. Pauls ſweet propoſition to the Corinthians, Why do ye not rather ſuffer wrong? That jangling fellow in the Goſpel that came to Jeſus to give him authority for his contention, Dic fratri ut mecum dividat, Maſter, bid my brother that he divide the inheritance with me; our Lord put him off, and would hear of no diviſion: Such motions did jar in the ear of him that was the God of reconciliation. The Law of Moſes either was or did ſeem to be vindicative, an eye for an eye, and a tooth for a tooth, but the Goſpel exhibiteth patience for wrongs received, and benediction for injuries. And indeed the charity of the Law was but partial, as I may ſay, it admoniſheth fairly, Levit. xix. 18. Thou ſhalt not avenge, nor bear any grudge againſt the children of thy people; but thou ſhalt love thy neighbour as thy ſelf: But this foreign, or forgetting of all evil done unto them extended only to Iſraelites, which was not the full and large duty, but an epitome of Charity. If aliens from their own ſtock had provok'd them, though many years before, there's another leſſon for it, Deut. xxv. 17. Remember what Amaleck did unto thee by the way, when ye were come forth out of Egypt. Such fruit grows upon the bramble of the Law, not upon the Olive tree of the Goſpel. God forbid that we ſhould keep a Regiſter what Moab, or Amaleck, or what any adverſary hath done unto us; the peace which the Angels proclaimed forbids, that after the beginning of the new year we ſhould remember the enmities or diſcords that were occaſion'd in the old: whoſoever nouriſhes old grudges and contentions, when the heavens ſing peace, gives the lye unto the Angels. Let your ear receive this with it, that all other practiſes of Religion, having not peace and perfect amity among them are but forms of godlineſs, which deny the power thereof. This is not far off to be proved, but within the verge of the Text; for it will not be regarded that you give glory to God on high, if there be not peace below; you muſt leave your gift upon the Altar, your glory to God, and go home for peace; go and be reconciled to your brother, and then you are a fit inſtrument to give God his honour.
Some are always wrangling for the glory of God, as they pretend, and care not which way peace goes on earth. Every theological concluſion, I ſay not Articles of Faith, but diſputable deductions not near the foundation of Faith, muſt be maintain'd preciſely as they apprehend it, or they cry out that truth is violated further than can be endured: Every ceremonial obſervation muſt be either taken off, or diſcharg'd punctually as they ſcore a line, or elſe they contend bitterly that Gods Worſhip is abuſed. All this while two things are quite forgotten, Firſt, that there is a compaſs and latitude for mens wits and judgments to be diverſe one from another, and yet no unity to be broken. All points touch not to the quick; and in ſuch things becauſe every mans reaſon hath not the ſame kind of reach and notion, there may be much variety of opinions without all diſſention. Secondly, few lay it to their thoughts, that to meet in agreement as far as poſſibly the conſervation of truth will permit, is far more acceptable to God than an inflexible pertinacy, which is rather rigorous than pacificous. There was much ado to ſettle the pure Doctrine of the Church in the firſt four hundred years, but nothing avail'd more than that foreign, as the Greek Fathers call it; a condeſcending one to another, making moderation the umpire of all ſtrifes: By theſe calm degrees God was more glorified among the Gentiles that were unconverted, who perceived how the Chriſtians kept the unity of the Spirit in the bond of Peace, than if they had wrangled about every nicety, and proſecuted every diſagreement to an utter ſeparation. Peace on earth is a ready means, that glory in the higheſt may not be ſcandalized.
And after all this that hath been ſaid, certainly the Angels meaning extends it ſelf thus much further, that the Child which was born in Bethlehem, the Meſſias of the world would direct them in a way, if men would be diligent to obſerve it, that there ſhould be no bloody Wars of ſeditious Princes in all the earth, no Armies clattering together, no rouling in blood; it is his property to break the bow, and knap the Spears in ſunder, and to burn the Chariots in the fire: and it makes much that this is votum militare, peace on earth comes from the mouth of Souldiers; the Angels were arrayed like an hoſt in battail when they preacht it; as if military men could beſt tell the world, what a bleſſed thing it is to have ceſſation from Wars, and ſweet agreement. Our neighbour Kingdoms know the true relliſh of this Doctrine, who live in continual alarms, loſſes, deſtructions, deſolations; alas their vintage is become not the blood of grapes, but of men. O 'tis a moſt ſavage, a very bruitiſh affection in them that are ſick of the long continuance of peace, and wiſh that Leagues and Truces were expired. They are of another mind, I warrant you, that have felt the unutterable miſeries of War, for the ſpace of fifteen years and more, in their flouriſhing Empire without pauſe or reſpiration. He that could certainly pronounce before them, that they ſhould enjoy the liberty of their conſcience, and no hoſtility ſhould invade them, they would receive him with as much gladneſs as the Shepherd heard the Angel ſay, Glory he to God in the higheſt, and on earth peace. But the objection is ready to be caſt in my way by every man, (I would it were not) that all the divine inſpirations of God have enſued plentifully upon Chriſts coming into the world, but nothing leſs than peace. Perſecutions, Maſſacres, Contentions, irreconcilable Wars, theſe have entred in whereſoever the Goſpel hath been taught, and Jeſus denied it not, but ſaid unto the twelve, Think not that I come to ſend peace into the world, I come not to ſend peace but a ſword, Mat. x. 34. Beloved, oppoſition and war are not the right fruits of the Goſpel, no more than Ivy is the fruit of the Oak tree, though it creep upon it: But pre-ſuppoſing the malice and corruption of men, the tidings of ſalvation, though they exhort unto peace, yet they will beget diviſion; for Satan reigns in the wicked, and it makes him rage to hear celeſtial Doctrine preacht; and that impiety which was aſleep befere is rouſed up with the noiſe of the Goſpel, and grows tumultuous: this is conſequentiae neceſſitas non conſequentis, an accidental misfortune, not a proper effect.
Yet very true that none is a greater adverſary than our Saviour to ſome ſorts of peace, Pax Chriſti bellum indicit mundo, voluptati, carni, demoni, ſays Beda upon my Text, The peace of Chriſt breaks the confederacy which ſinners have in evil; it defies the Devil and the vain pomp of the world; it draws the ſword againſt blaſphemy and Idolatry; it will not let a man be at quiet within himſelf when he is full of vicious concupiſcence. To make a Covenant with Hell, as the Prophet ſpeaks, or to have any fellowſhip with the works of darkneſs, as St. Paul ſpeaks, Illa mala pax eſt, & indigna hominibus bonae voluntatis, that's a pernicious peace, and unworthy of thoſe to whom that bleſſing belongs, good will towards men. Rom. xii. 18.But for brethren to dwell together in a good amity, and as much as in us lies to have peace with all men, it makes heaven upon earth. Malignities and diſagreements are things whereof the Angels have no experience in heaven; but becauſe the earth is full of miſchief and debate, and there muſt be ſeditious truce-breakers at all times, that peace-makers may be more approved: Therefore the Angels do not only congratulate the Church, but they pray for it, that it may abound with peace; and they preach unto it that it may ſeek peace, and enſue it. We know not ſo well as the Angels do what an Hell it is to be an enmity with God; we perceive not ſo well as they what a black ſin it is to be at ſtrife and diviſion among our ſelves: Hear and attend what they wiſh for our ſakes, and will not we wiſh the ſame benefit as heartily to our ſelves? wiſh and labour for it; for they that will not do their part to effect that they pray for, they did but dream, and not pray. The Angels in theſe words gave our Church a pattern to repeat the collect for peace every day in our morning Devotion, O God which art the author of peace and lover of concord. And that which we pray for daily, compoſe we our charity to practice daily, eſpecially while it is called to day, when we come to the Table of the Lord: The Angels Song is perſwaſive, but the Body and Blood of Chriſt doth more effectually commend unto us this middle ſtrein of my Text, Peace on earth.
Now I come to the laſt part of the three: and as the cloſe of a Song is beſt compoſed when it hath a ſoft and a gentle cadence; ſo it fails not here in the laſt note of all, and good will towards men. And good will, &c. ſo our old Engliſh Tranſlation reads it with the conjunction copulative; and perhaps upon the authority of ſome Greek Copies: but for my own part I never ſaw, or heard of any that had foreign. Yet Beza commends the Syrian Paraphraſe for adding it to the clearing of the ſenſe, and ſo do I. And this is gained by it, that the author of that Syrian gloſs goes againſt the common reading of the Latin Church, that make but two portions of this Angelical Ditty, Glory be to God on high, and on earth peace to men of good will, foreign, make that noun the Genitive caſe, as they do, and the whole order is inverted. It is not to be denied unto them but that ſuch a reading is in ſome ancient Fathers; but the moſt and the beſt concur with our Tranſlation. Howſoever let the words have the right interpretation, and that ſhall make no diſagreement.
The Latin Expoſitors are divided in it; for ſome ſay it is peace of good will towards men: others ſay it is towards men of good will peace. So Beda, Non eſt pax impiis, ſed hominibus bonae voluntatis, This peace on earth belongs not to all promiſcuouſly, good and bad, elect and reprobate, but to ſuch as are well affected to Gods glory. And Leo inclines moſt that way, In terra pax conceditur quae facit homines bona voluntatis; ſuch a peace is come down on earth, as makes men willing and ready to ſerve the Lord. Surely this is an inforced ſenſe, and muſt rightly be underſtood of Gods good will towards men, and not of mans good will towards God; for it is the praiſe of God, and not of man: it is but a colour therefore of ſome learned Romaniſts to ſay that as it is ſpecified in the firſt ſection to whom glory is given, to God in the higheſt: ſo it is fitly ſpecified in the ſecond ſection, to whom peace is bequeathed, to men of good will. For the very word foreign or good will is moſtly referred to God, and not to man: and ſurely it refers it ſelf to God and his good pleaſure, not to men, or to any good will of theirs. I know it, and ever preach that conſolation to you, that where there is a diligent and a ſtudious endeavour, God will accept of our good will, though the action be offenſive, Ʋt ſi ſit actionis infirmitas, at ſit voluntatis integritas, and the Lord will ſpeak peace unto their ſouls that are men of good will: but Chriſt came not to ſave us, becauſe any of us all were men of good will, and took delight in him: nay, he came unto his own, and his own received him not, and when we were enemies we were reconciled to God by the death of his Son, Rom. v. 10. They make far better uſe of the Latin reading that expound foreign to be as much as foreign, men of good will are men whom God hath reſpected from on high in his good will and pleaſure, ſuch as belong to his beneplacitum, to his election and purpoſe, before the beginning of the world, and are the children of it. So Tolet moſt ingeniouſly, on earth peace of good will towards men, Hoc eſt, ex Dei beneplacito, & gratuita voluntate, non ex eorum meritis, in the Jewiſh ſalutation peace was as much as health and ſalvation; and God grants peace and ſalvation of good will to men out of his free love, and the eternal counſel of his own will, and out of no merits of ours. Sponte & gratis nullis praecedentibus meritis voluit mundum ſalvare, ſays Nyſſen upon it. Of his own accord, of his gratuitous goodneſs Chriſt came to ſave mankind, and for no preceding good works, or good will of ours.
And then the moſt common reading of the Greek Church is coincident with that true Orthodox ſenſe, and good will towards men; that is, and Gods free grace and kind acceptation towards them with whom he was offended. So St. Chryſoſt. conceives it, foreign, and reconciliation to men. So the Syrian Paraphraſt, Et bonum nuntium or Evangelium hominibus, and good tidings towards men: a happy chearful meſſage to all that will believe in the name of the Lord Jeſus; for Chriſt is our glorifier in heaven, our pacifier on earth, and our reconciler to God. Indeed as there is no difference in the Text between earth and men, ſo there is as little between peace and good will: peace were rather a captious advantage than a true peace, unleſs benevolence and good will did follow it. Let God the Father have his glory to himſelf alone, and to no other; then God the Son will be our peace, our peace that ſhall have no end, Iſa. ix. 7. and God the Holy Ghoſt, who is the eſſential love of the Godhead, will ſeal a pledge and earneſt of the Divine Love unto our hearts, and will breath into us the Spirit of love and good will one to another. Amen.