The Valley of Vision, Sermon 1
SERMON I.
1 PETER 1.12.
Which things the Angells deſire to looke into.
THAT the Myſteries of the Goſpell are things well worthy the Studie of Apoſtles, I ſhewed in the beginning of this Feaſt, from the Text that I handled the firſt day. I then ſpake of it, and I hoped then to have made an end of theſe Meditations. Then I conſidered, that as I began this Feaſt with ſpeaking of Myſteries, ſo there could not be a better Subject choſen for the ſealing up of the ſame. And this Text that I have choſen now, will anſwer that firſt Scripture; for indeed it is much at one, for it ſhews that the Myſteries of the Goſpell, are worthy not onelyonly of the ſtudy of Apoſtles, but of Angells. Therefore it is that I have now made choiſe of this Scripture to be the accompliſhment, and fullfilling of that firſt dayes. Indeed they were very far fetched; however they have a good dependence in this Chapter of Peter, yet they might have as good connexion to thoſe words of Paul. That I ſhould make knowne the Myſteries of the Goſpell, ſayth St. Paul; that is the Text I began with, and theſe words added to that, make it full and compleat. That I ſhould make knowne the Myſteries of the Goſpell, which things the Angells deſire to looke into.
It is a Scripture that hath ſome difficulty in it, and will be well worth our ſtudy, eſpecially ſince it ſpeaks of Angells, and agrees with the ſolemnity that is paſt, in a better, and nearer nature then the former. The firſt Text told us of the Chriſtians Chriſtmas; this Text goes further, and tells us how it is obſerved by the Angells themſelves. That ſeeing it is the birth of Chriſt that adminiſters joy to the Angells, it is the common theame of both, let us now ſee in theſe words the common ſtudie, and inſpection, and ſpeculation of both.
That the incarnation of Chriſt, it was to be the rejoycing of the faithfull, our bleſſed Saviour ſhews, in John 8. Abraham deſired to ſee my day, and ſaw it, and rejoyced. That it was the common ſtudy of the Prophets, St. Peter ſhews it here, The Prophets enquired after it: that it was the common ſtudy of the Apostles, St. Paul tells us, I deſire to know nothing but Jeſus Chriſt, and him crucified: that it is the common ſtudie of Saints, the ſame St. Paul ſaith, Epheſ. 3. That ye may be able to comprehend with all Saints, what is the height, and breadth, and length, and depth, &c. Now that it is the common ſtudy of Angells, St. Peter tells us; after that he had mentioned the ſufferings of Chriſt, and the glory, and the diſeent of the Holy Ghoſt, and the Preaching of the Apoſtles; he cloſeth all up with this honourable concluſion, Into theſe things the Angells deſire to looke. That I may the better therefore goe on with the reſolution, and full explication of theſe words, I will reduce all that I am to ſay of them, to theſe three parts, that naturally riſe out of the conſideration of the words.
Qui Angeli.
Quae bona.
Quis radix deſiderij.
Who are the Angells here ſpoken of, whome the Apoſtle ſayth They deſire to looke into the Myſteries of the incarnation?
What thoſe good things are that they deſire to looke into?
And what is the root of this deſire, that carries them to this inſpection? Theſe are the three things I ſhall conſider.
Firſt, Qui Angeli, who theſe Angels are, Didimus Alexandrinus in his Commentarie upon this place (it ſeems in his time they interpreted this place of the evill Spirits, the evill Angels: and Lorinus the Jeſuite he goes about to ſhew ſo much out of Clemens Alexandrinus, that Clemens not onelyonly (though I find not the place) makes mention of the Interpretation, but refutes them. Therefore here now there is good occaſion given, to ſearch well into the firſt thing, to know who theſe Students are, theſe that are the glorious beholders, and Scrutators of this heavenly myſtery, that are the inſpectors here ſpoken of; theſe good Inquiſitors, to know what Angells they are. Therefore briefly I will reduce it to theſe Propoſitions.
The firſt, Negative, that the place cannot poſſibly be underſtood of evill Angells, of evill Spirits, for theſe two reaſons.
One reaſon is taken from the name, and appellation of Angells. Though the name be given ſometimes in Scripture to the evill Spirits, yet generally when it is applied to them, there is ſome word of addition annexed, whereby it may be knowne of whome the Scripture ſpeaks. The evill Angells, the Angells of Satan, the Angell of the bottomleſſe Pit: the Angells that kept not their firſt eſtate, the Angells that ſinned, and the like. Or if there be not ſome ſuch clauſe of addition, yet there is alway ſome circumſtance of Interpretation, that directs, and points out who thoſe Angells are, when the Scripture calls thoſe evill Spirits Angells, as, The Devill and his Angells, Rev. 12. Know ye not that ye ſhall judge the Angells, 1 Cor. Every one muſt needs be ſure that this is meant of the evill Angells, it cannot be meant of the good. There is ſome circumſtance alway in the Text, that points it out, when they are ſaid to be Angells. But for the holy Angells, the bleſſed Spirits, they are frequently, and generally called ſo in Scripture, for the moſt part (if not alway) when this word is ſimply met with, it is appliable to good Angells.
And the reaſon is very evident, becauſe the name of Angell is a name of function, by nature they are Spirits, by Office they are Angells, it is a name of Office, and function, and imployment; ſince the name of Angell is a name of that holy Office, and imployment that Gods puts them to, and ſince the good Angells are onelyonly put by God upon ſuch imployments; the evill Angells have onelyonly his reſtraint, and permiſſion, they have not his direction; therefore the name of Angell cannot properly be applied to evill Spirits, without abuſe of the name. Though they be Spirits, as the good Angells are, they are not Angells properly, by nature they are ſpirits, but by imployment, Devills, in malice Devills. But the other, as they are in nature, Spirits, ſo in imployment they are Angells. Angells, that is, holy Angells, becauſe the name is generally applied to good Angells, when there is no ſuch addition, that reaſon is ſufficient. That is one reaſon why it cannot be meant of evill Angells, but that is not all.
Another reaſon is taken from the latitude, and meaſure, of the knowledge of Devils, and evill Angells. Though their knowledge be great of naturall things, and much ſtrengthened by experience; yet for the Divine Myſteries of redemption, their knowledge is altogether defective in it. They are very cunning, it is very likely, in the Scriptures, becauſe they may have them ready to enſnare men, but the ſaving Myſteries of the Goſpell, I make doubt whether they truely underſtand them. I am confident the Devill did not underſtand the firſt Promiſe that was given ſo long before, how the Seed of the Woman ſhould breake the Serpents head, before Chriſts Paſſion. He was not ſure that the Son of God ſhould take our nature, and that Chriſt was he, till after the Reſurrection; their knowledge therefore in Divine Myſteries is very ſhort, and they care not to better it at all, for, the more knowledge, the more is their Torment; they care not to better it, unleſſe it be for their owne ill purpoſes, that they may make that knowledge a Snare for men, and a help to temptation. See it in two great Myſteries.
One great help of our Redemption was, the Paſſion of Chriſt; it is the generall Tenent of the Fathers (and upon good reaſon) that the Devill was altogether ignorant of it, before it was accompliſhed. Therefore St. Auſtin, and Pope Leo, give this reaſon why the Devill did goe about to hinder it by all meanes, when it drew to the conſummation, becauſe then he underſtood that his power began to be aboliſhed. If the Devill had certainly knowne that by the death of Chriſt, his Kingdome ſhould hauehave beene demoliſhed, and his power deſtroyed, it is probable, nay, it is certaine, that he would not have gone about to have ſtirred up Judas to betray his Maſter; or the High Prieſt to have ſhed that innocent blood. Therefore St. Auſtin, and Leo, and others obſerve, that that Dreame that Pilats Wife had concerning our Saviour, when ſhee ſaid to her Husband that he ſhould not have to doe with that juſt man, to prevent his Sentence; diverſe of the Fathers are of Opinion, that that Dreame was ſuggeſted by the Devill (though others are of another Opinion, and upon better ground, yet that was their Opinion) that thereby he might hinder the ſuffering of Chriſt. And others thinke upon the ſame ground, that he was the means of inſtigation, why Judas did bring back the peices of Silver, and deliver them to the Prieſts, and acknowledged that he had betrayed innocent blood, that he might ſtay the Paſſion of Chriſt, after he knew, or came confidently to think that he was the Son of God.
As he was ignorant therefore that his Kingdom ſhould be deſtroyed by the ſufferings of Chriſt, ſo he was ignorant of the firſt Myſtery, Chriſts incarnaration, and our Redemption; he was ignorant of the birth of the Son of God, that the Son of God was borne into the World; though he confeſſed oft, What have we to doe with thee, thou Jeſus the Son of God? It was a for…ed confeſſion, and St. Jerome ſayth well, he was rather forced, then confeſſed. But however, at the beginning he knew it not; when Chriſt ſet upon his miniſteriall function, at the firſt, before his Miracles were wrought, though he had a teſtimony from Heaven, yet when Chriſt went into the Deſart, one of his Temptations was, if it were poſſible, to ſound out whether he were the Son of God, or no; therefore he puts it with an if, If thou be the Son of God; it was the voyce of one that would make triall, as Hillarie ſayth. It was a doubtfull Speech, as Chryſoſtome ſayth, he was in great doubt, he was at a ſtand, he knew not what to think, he was blinded with the luſtre of the hypoſtaticall union, it was a Myſtery that he could not apprehend. He could not make theſe two ends meet together, when he ſaw Chriſt in the Deſart, his long faſting, and that he was hungry in the end, he could not make theſe poſſibly meet, that theſe two ſhould ſtand together, that the Son of God ſhould be hungry, he underſtood it not, that the Son of man ſhould faſt 40. dayes, he knew it not. He knew not the Myſtery of the hypoſtaticall union, therefore he comes, If thou be the Son of God. He laboured indeed to looke into the Myſtery, becauſe he knew it not; but it was not a diſquiſition of piety that he might beleive, but of curioſity, that he might know. He laboured to prie into it, not out of love, or hope, that it might be ſo, but out of feare that it was ſo. He knew well he was to have no benefite at all by the incarnation of Chriſt, and therefore could have no love, and becauſe no love, no hope, and becauſe no hope, he deſired not to make any due inquiſition into it, he could have no deſire of it.
But the deſire in the Text is a holy deſire, and a holy inſpection, being a holy deſire, and a holy object, and a holy inſpection, it cannot poſſibly be underſtood of the evill Angells. There is the firſt Propoſition negative, upon theſe two grounds the nature of Angells, and the knowledge of Devills, it cannot poſſibly be meant of evill Angells. 2ly As it cannot be meant of evill Angells, ſo, it muſt neceſſarily be meant of holy, and good Angells, that is the Affirmative Propoſition. For the good Angells, their ſpirituall eyes are fitted, they are made capable of ſuch Myſteries. The Myſteries of faith, they dazle the eyes of evill ſpirits, they are not able to look on them, or if he could, he hath no deſire, becauſe he finds no ſweetneſſe at all, in the Myſteries of Salvation. All his motion is to evill, all his contemplations are about evill, he moves onelyonly to evill, he cannot move to good. Whereas on the contrary, the good Angells, Nazianzen expreſſeth it well of them, they are altogether unmovable to evill, they have onelyonly motion to that that is good. Now here in this place, the object ſpoken of, is good, the ſpeculation ſpoken of, is good, the deſire is good; the intendment of theſe inſpectors is good; therefore theſe Inſpectors muſt be the good Angells, for three reaſons.
Firſt, becauſe the good Angells, their miniſtration was ſtill uſed about the Myſteries of our Salvation in Chriſt our head.
Their miniſtration was uſed in relation of the conception of Chriſt, and the manner of it, in pointing out the name of Chriſt what it ſhould be. Their miniſtration was uſed to Chriſt in the Deſart, after his Temptation was paſt: their miniſtration was uſed to Chriſt in the Garden in his Agonie, they came, and comforted him: their miniſtration was us'd about the Sepulchre of Chriſt, after his Reſurrection. It being ſo, that they are imployed about the Myſteries of our Salvation, we need not wonder if they make it their ſtudy, and ſpeculation.
Secondly, their miniſtration was uſed in the Myſteries of Salvation, in the Saints that are the Members, they brought news of all theſe things, of Chriſts birth to the Shepheards; of his Reſurrection to the Women, of his Aſcention to the Apoſtles. Their miniſtration is uſed about the Myſteries of Salvation, as far as it concernes the Saints. Therefore, ſince this is the great Errand that is given them in charge when they are ſent to the Earth; ſuch holy Meſſengers would oft think of their Errand, they have great delight to contemplate theſe Myſteries, becauſe God hath imployed them in theſe, not onelyonly concerning the head, but the Members. That is the ſecond.
Thirdly, the Myſteries of Salvation are things that the Angells have benefite by, their ſhare of comfort in. It is in the glaſſe of the incarnation of Chriſt, that they read the glorious Myſtery of their owne confirmation in grace, and happineſſe; therefore they muſt needs deſire oft to look in that glaſſe, they read ſo happy a leſſon there. It muſt needs be the good Angells that have benefit by theſe Myſteries, that are uſed to be Witneſſes to them. Then in this firſt point there are theſe Ʋſes redound, beſides that that follows. When we look on the Perſons, the Angells, there are two inſtructions ariſe, I will but name them.
The firſt is this, that it is an honourable imployment, and ſervice, and ſtudy, for a man to looke into the Myſteries of Salvation, to be converſant about them; we may looke to them with honour, becauſe they are ſpeculations that befit Angells, they are angelicall notions; the Myſteries of faith, and redemption, even thoſe that are revealed, they are a ſtudy that befit the ſpeculation of Angells; therefore it is a great honour for any man …o be buſied about them. If we had not this place to evince it by reaſon, the Propoſition is ſhewed plainly in Act. 17. Thoſe Chriſtians that are mentioned there, the Bereans, they are called Noble by the Spirit of God, for this very purpoſe, becauſe they ſearched the Myſteries of Salvation, as they were Preached by the Prophets, and Apoſtles. They are called Noble Chriſtians becauſe they were converſant in a noble ſtudy. For this ennobles the mind, and the whole man, becauſe it leads him to glory. It ennobles the mind, becauſe it endues it with this honourable knowledge that is ſo illuſtrious, that there can be no better. There can be no better ſtudy in Heaven, for the Angells of God. They are called noble Bereans, becauſe they were converſant in this ſtudy. St. Chryſoſtome tells us, they were not called noble of themſelve…, thoſe Converts, they had no outward nobility, but they are called ſo, for the great dilligence they uſed, in ſearching the Myſteries of Salvation.
Let prophane Porphirius, and Julian the Apoſtate, be ſcandalized at the Scriptures, becauſe of the ſimplicity of them, as they ſpeake; we know there are theſe Myſteries in it that exceed the ſight of Angells; and thoſe Myſteries that are revealed, that they call ſimple, they are ſo abſtruſe, and excellent, that they are not unworthy the ſpeculation, and study of Angells. That is the firſt deduction, that the Myſteries of faith are noble things to look into, they may be looked into with honour, the Angells make them their ſtudy.
Secondly, as the Myſteries of faith may be looked into with honour; ſo they muſt be looked into with ſobriety, and modeſty: becauſe they are angelicall ſpeculations; that is, they are deep, and profound ſpeculations. Men that will be too buſie to ſearch the cauſes of the great Myſteries of predeſtination, of the Trinity, of the incarnation of the Son of God. Men that will eyther ſpie out all, or beleive none, they will love nothing, unleſſe they can ſee all. O here is that that may ſtay their buſie heads, we muſt not dive too farr; Angells cannot ſee to the bottome: Angells cannot ſee through them, he onelyonly can ſee through them, that ſees all things, that is, God. And the great Counſell of God in theſe Myſteries, cannot be dived into, to the bottome, by the Angells. Becauſe they are great, ſublime Myſteries, the Angells make them their ſpeculation.
It is with theſe Myſteries as it is with the Sun, as Hillarie ſayth, it is a good compariſon of him, look as it is with the Sun, ſayth he, there is ſomewhat in the Sun that you may look on, if you will be content to ſee that, you may; but there is ſomwhat in the Sun, that may not be looked on; if you will not ſee that you may, you ſhall ſee nothing at all: for he that looks too fixedly on the Sun, he can ſee nothing at all, he loſeth his eyes. So the Myſteries of Salvation, there is ſomewhat in them that may be underſtood, if you will be content to underſtand thoſe things that are revealed, they may be underſtood; but if you will not be content to look on thoſe things that you may, you ſhall loſe the opportunity of underſtanding thoſe things that you might. He compares them to the Sun, to teach us to looke on theſe Myſteries with ſobriety. We may well compare it with the condition of the Moone too, as well as of the Sun. There is ſomewhat in the Moone that was never defined; all the Philoſophers, and Mathematicians, with all their curious inſpections, and Inſtruments, cannot tell what is the Mole, what is the darkneſſe in the body of the Moone, what the darke part is, they cannot tell exactly. There is ſomewhat in the Moone that they cannot tell what it is, that is, the dark part of it; and there is ſomewhat that we can tell what it is, the light part; by that it affords us light to diſcerne. So, in the Myſteries of Salvation, there is a dark part that is not intelligible, and there is a part that is intelligible, that we may be bold, and muſt looke into; here the inſpection of Chriſtians is required, it is a holy, comfortable ſtudy, to converſe in the Myſteries of Salvation. But then, there is the dark part, that is non-intelligible, here we muſt ſhut our eyes, and ſit downe ſilent, and admire, and be comforted in this, that we cannot underſtand; that there is ſomething in this great worke that concernes us, that is impoſſible to be comprehended. For the parts that may be underſtood, looke on them with the eye of inſpection, but the parts that cannot be looked on, bring the eye of faith, we muſt not ſearch, but beleive. It is enough for us to know that they cannot be comprehended, and God will not have them knowne. Quod deus, &c. ſayth St. Auſtin, let us be content to be ignorant of that that God would have us ignorant of, and ſince we could have knowne nothing of theſe Myſteries unleſſe God had revealed them, let us be content with that part that God hath revealed, and made plaine to us; becauſe after all is done, after the inſpection of the glorious Spirits that have ſo much knowledge, yet ſtill they deſire more, and more, to look into them. There is ſomewhat in theſe Myſteries that will dazle the Angells, at leaſt, their beſt thoughts. That is the ſecond thing; as we may look to them with honour, ſo we muſt look into them with ſobriety, and modesty.
I have done with the firſt thing, who theſe Angells are that are ſpoken of here, that have this great deſire to looke into theſe Myſteries, Which things the Angells, that is, the holy, and bleſſed Spirits, the good Angells that are about the Throne, that are confirmed in grace.
I come now to the ſecond, and ſhall onelyonly goe on with that at this time; that is, to ſee what are theſe good things?
Which things.
There is a great deale more difficulty in this, then the former, becauſe the doubt is made, to what this Pronoune relative hath reference. To which. The difficulties in this part are ſo many, that now I find my ſelfe in a Labyrinth, there is no Scripture almoſt more difficult. And there are variations, not onelyonly of Interpreters, but variation of Readings, that would take up almoſt the whole houre for a man to name the Authors that bring out variety of interpretations. Therefore I will not trouble you with that, I will not ſo much as gather them up together (it will be but an unuſefull point) leaſt I ſeeme to handle Commentaries, and not the Text. I will onelyonly touch at them in the laſt part, as they come in my way, and as they are uſefull for the underſtanding of this Scripture.
Now we look to the ſecond thing, theſe good things, there is no difficulty in the reſt. The deſire here is an ardent deſire; the inſpection is an accurate inſpection, to penetrate with a mans eyes, ſo to looke, as to look through, to make a good inſpection. The Angells that are here ſpoken of, I ſhewed to you, and made it plaine, that they are the good Angells; there is no difficulty in any of theſe three words. Well, the onelyonly difficulty is in this word, Into which. The word is Plurall, yet all the Latine, not onelyonly Coppies, and Tranſlations of the Bible, all, but ſome that are later; and there is no Writing of all the Latine Fathers (excepting one, or two, that is Ireneus) it is ſtill read In quem in the Singular number, Ʋpon whom. So the Rhemiſts Tranſlation reads it, following the vulgar Latine; they read, On whome the Angells deſire to looke. We read, Into which the Angells deſire to looke. Thereupon Gregory applies this Scripture to God himſelfe, that the object of the Angells inſpection, it is God, underſtanding the three perſons of the Sacred Trinity. De deo, &c. ſayth Gregory, theſe things are uttered concerning God, that it is upon him that the Angells deſire to look.
Others apply it, not to the three perſons in the ſacred Trinity, but to the Holy Ghoſt in particular; that there is ſo great glory, ſuch c…equall, and coeſſentiall glory of the Holy Ghoſt, with the Father, and the Son, that the Angells deſire to bleſſe their ſpirituall eyes, with the continuall looking on it. And indeed there is ſome probability for this reading, for the Holy Ghoſt; for the comming of the Holy Ghoſt, is the immediate antecedent before the Text, the Holy Ghoſt came downe from Heaven, and then followes, according to their reading, Ʋpon whome the Angells deſire to look.
Venerable Bede applies it by a way himſelfe in particular, he applies it in the Singular number, but to the ſecond perſon in Trinity, Chriſt, and Chriſt conſidered eſpecially in his humane nature: and the reaſon is ſomewhat probable, becauſe in the Verſe before, there is twice mention of Chriſt, the Spirit of Chriſt, and the Sufferings of Chriſt; and then followes, according to his reading, Ʋpon whome the Angells deſire to looke. And if I ſhould follow now this reading, and take it in the Singular number, and doe that injury, and wrong to the Greeke Copy; it would afford one or two very good points of inſtruction; and the reading is not at all diſſonant to the Articles of faith. For certainly, the Angells deſire to look upon God, and to behold the humane nature of Chriſt, and to look upon the three perſons in the ſacred Trinity. And if we ſhould applie it to Chriſt; it would afford a good point of Inſtruction, whether we apply it to his humane nature, or his divine. If to his humane nature, ſo the point is this: that, Chriſts humane nature, at the right hand of God, is made ſo glorious, that the very Angells themſelves (as venerable Bede ſayth) not onelyonly deſire to fill their eyes with the glorious beams of his Divine nature: but with that far tranſcendent excellency of glory, wherewith his humane nature is cloathed.
They deſire to ſee the glory of his humane nature. It muſt needs argue a great deale of glory, as much as it is capable of, that is laid upon the humane nature of Chriſt, more then on the Angelicall nature, though it be not a Spirit, that though in it ſelfe a body is not capable of ſo much glory as a Spirit, yet the humane nature of Chriſt, by reaſon of the hypoſtaticall union, is capable of more glory then the Angells are. And it muſt needs be a greater glory, becauſe the Angells deſire to looke into it.
It is a point of great comfort to us, to conſider that our nature hath received already ſo much glory in Chriſt our head.
We know that our nature is capable of beatificall glory in the Members, ſince it hath received already in ſuch abundance in Chriſt our head, it ſhall receive in an unſpeakable manner; there ſhall be a great deale of beatificall glory upon the Saints: our nature in Chriſt is capable of glory already. That is the firſt point, if we apply it to the humane nature of Chriſt.
Againe, if we apply it to the Divinity of Chriſt, that the Angells look on Chriſt as God, it affords us a point of Inſtruction: that is this, There is one eſſentiall beatitude of Angells, and Saints in Heaven, of men, and Angells.
There is no eſſentiall difference in the beatitude of Saints, and Angells. Chriſt ſayth in the Goſpell we ſhall be like the Angells, and be as they are. What is the eſſentiall beatitude of Angells? To look upon the Son of God. Chriſt is (as Baſile ſpeaks) the delight of Angells. And what is the beatitude of Saints? To look upon the Son of God, We know when we ſhall appeare we ſhall be like him, for we ſhall ſee him as he is. There is our happineſſe in looking to Chriſt. What is the beatitude eſſentiall of Angells? Chriſt tells us Mat. 18. There Angells behold the face of your heavenly Father. The face of God, the beatificall Viſion, is their beatitude. And what is the eſſentiall beatitude of the Saints? Chriſt tells us Mat. 5.6. Bleſſed are the pure in heart, for they ſhall ſee God. Then, here is no difference at all in the eſsentiall beatitude of the one, and of the other. Therefore the Scripture as in one place, it calls Angells our fellow Servants, Rev. 19. See thou doe it not, for I am thy fellow Servant. Angells are fellow Servants with Apoſtles, and fellow Ministers, and Miniſters are fellow-Angells, for ſo Miniſters are called. As they are called our fellow Servants, ſo the Saints are their fellow Angells, Heirs of the ſame Salvation. Heb. 12. We are come to the firſt borne that are written in Heaven, and to an innumerable company of Angells, to enjoy the ſociety of Angells; we are fellow Heirs of the ſame Salvation: there is the ſame-Heaven for both, the ſame happineſſe for both; the ſame glory for both, the ſame inheritance for both; therefore the ſame happineſſe, becauſe the ſame inheritance. There is (ſayth St. Auſtin well) one, and the ſame inheritance of glory, for them, and us; that is, the Heavenly, immortall inheritance, ſayth he ſweetly, Heaven is the inheritance of both, which is as great to every one, as to all, and as great, and full of Roome for many, as to few. Every one hath all Heaven, that is, all bliſſe, all the inheritance, yet every man hath his ſhare, and all pertake of it. There is but one Heaven for both, and one inheritance for both; and that conſiſts in the Viſion of the Son of God; becauſe the Angells deſire to look upon the Son of God; that is the ſecond deduction that is cleare; that the Angells, and Saints have one beatitude. But I may not ſtand upon this, becauſe this is the forced meaning (yet I would not be deprived of it) for this reading goes not upon a good bottome, becauſe the Interpretation follows the reading of the Singular number, and that is not to be found in any Greeke Coppy. As it is not ſo as it may have reference to the Holy Ghoſt; nor ſo that it may have reference to the word Chriſt, or to the word God, it is not Singular, In quem, To whome, but Plurall, To which things. We muſt find it out as well as we can, it muſt be read Plurally; all the Greek Coppies are ſo, though the meaning be Orthodox, and good, yet the reading will not ſuffer it to be read in the Singular, there muſt be a plurall antecedent, for this plurall relative.
Now you will aſke, as the Diſciples of Chriſt, when he told them of the famous things that were done at Jeruſalem, What things? So here, when it is ſaid, The Angells deſire to looke into theſe things. What things? How ſhall we find a plurall antecedent?
Yes, well enough; there is one plurall antecedent in the Verſe before, the ſufferings of Chriſt, which the Angells deſire to behold. It ſtands in the Verſe before, but it may have reference to that, that the Angells, when the ſufferings of Chriſt were tranſacted, they deſired to ſee it, and doe now ſtudy it. Not that they delighted to ſee the Son of God brought ſo low, they had no pleaſure in the ſufferings of Chriſt, as ſufferings, but to ſee him ſuffer patiently, and victoriouſly, and to lay downe that meritorious blood, to offer that all ſufficient Sacrifice for the whole World, that was the joy, and delight of Angells; they deſired to look to the ſufferings of Chriſt.
Therefore St. Cyprian extends it alſo to the ſufferings of the Members of Chriſt, the Martyrs for Chriſt; when we are in the combate and conflict, eyther of temptation, or ſuffering for the name of Chriſt: God looks on us, Chriſt looks on us, the Angells look on us. The Apoſtle Paul alludes to it, We are made a Theatre, a Spectacle to God, to Angells, and to men. It is a great ſupport in all our ſufferings, in all the afflictions that we undergoe, that in theſe afflictions the Angells are Spectators, they give their applauſe, and they are delighted. It is the joy of Angells to ſee the Saints of God, ſuffer patiently, and conſtantly, and with confidence, and ſo, as to bring glory to the name of Chriſt. If we therefore refer it to the ſufferings of Chriſt, it is a plurall antecedent, and well agrees with the plurall relative. Yet this is too ſtrait, though this be part of the object, yet this is not all.
Come a little nearer, there is another plurall antecedent in this Text, and it is more generall, and more long; the things that were Preached and reported, the things that were ſpoken, Into which things the Angells deſire to looke. Here now we have it, take this clauſe, and put it to the former clauſe, then there is the latitude of the object in the full extent; the Myſteries of redemption that the Prophets ſearched into, and the Apoſtles Preached, thoſe the Angells deſire to looke into. The things that were Preached by the Apoſtles, are the ſame that the Angells deſire to make inſpection into. Of all the Latine Fathers, Ireneus onelyonly, he pitcheth upon this; for ſo I call him, though there be Greek fragments that goe under his name, I know his Countrey, yet I reckon him ſo. He comes home, and applies it thus, into which things. All thoſe good, and excellent things that God conveys to us by Chriſt, all thoſe things ſalvificall, thoſe are the things the Angells deſire to look into.
Sophronius goes further, to apply it not onelyonly to the good things of Redemption by Chriſt, but circumſtances, and places, and the like. Unto the Nativity of Chriſt, to the death of Chriſt, to the place of his birth, into theſe things the Angells deſire to looke. I will not preſſe it ſo farr as he, to put forward, to goe to the place of his birth. There are hardly any footſteps left for Angells to behold or diſcerne where that place ſtood, where the Manger was. But thus far we may extend it to all thoſe ſaving actions, and paſſions, that are the ſtreams, and branches of the work of our redemption. The whole work of our redemption in the active, and paſſive part of it, wrought by the birth, and death, and reſurrection, and aſcention of Chriſt; theſe are the things which the Angells deſire to behold.
That I may not give it barely upon truſt (though there be enough ſaid to make it cleare that theſe muſt be ſo underſtood) I will ſhew it plainly, in Verſ. 12. there is mention of it, the things Preached by the Apoſtles. In Verſ. 1…. the things teſtified by the diſcent of the Holy Ghoſt from Heaven, in Verſ. 10. the things ſearched into by the Prophets. What are all theſe things, the things ſearched by the Prophets, preached by the Apoſtles, and teſtified by the Holy Ghoſt from Heaven, what were they? The Myſteries of our redemption, in the ſeverall parts of it; the Myſteries of the Goſpell, as in this Verſe that I have read, and the Myſteries of our redemption, as in the two Verſes before, theſe are the things that the Angells deſire to looke into. Now we have gotten the full meaning, we ſee in generall, what the things are. Now to make the point full, there are theſe four properties of theſe things that may ſerve for our inſtruction, that the Angells deſire to looke into.
The firſt property is this, that they are ſublime ſpeculations of Angells. Eagles ſtoop not to Flies, but where the Carkaſſe is; where the Myſteries of Chriſt are, there are the ſpeculations of Angells. Angells ſtoop not to meane, inferiour contemplation. And are there any ſpeculations more ſublime then the Myſteries of our red…mption? That great Myſtery of Chriſts incarnation, of his Paſſion, of his Seſſion at the right hand of God, of his interceſſion; there is nothing that belongs to the work of redemption, but are ſublime, montanous ſpeculations. It is Gregories word, upon thoſe words, Cant. 3. He comes leaping by the Mountaines, and skipping by the Hills. Theſe leaps that are taken there upon the Mountaines, he makes to be the ſeverall paſſages of the work of our redemption. There was a leap from Heaven to the Virgins womb, another to Jordan, another to the Deſart, another to the Croſſe, another to the Grave, another up in the reſurrection upon Earth, and then another to Heaven, there was a leap. There is ſomwhat montanous, & ſublime, in every paſſage of our redemption. When he was conceived by the holy ghoſt, that is a ſublime ſpeculation, he came then leaping on the Mountaines: then, when he was Baptiſed in Jordan, then, when he was tempted in the Deſart, he came leaping over the Mountaines, when he laid downe his life upon the Croſſe, and ſent out that comfortable word of Conſummatum eſt, he came then leaping on the Mountaines, ſayth Gregory; all theſe ſpeculations are ſublime. To teach us, that mankind may learne to admire what they cannot comprehend, becauſe that all theſe are things that Angells converſe about, and ſtudy; they are things tranſcendent, they are beyond our reach. They are ſublime ſpeculations.
Secondly, as they are things ſublime, ſo they are delightfull ſpeculations. The Angells, they doe not buſie themſelves with any ſad ſubject; Angells they think of no heavy ſubject, becauſe the beatificall ſtate is not capable of any ſorrow. However we read of ſome, writing of Angells, of the griefe of Angells for ſin: and it is the Obſervation of Macherius, and Jerome, and Ambroſe, that as Angells rejoyce at the Converſion of ſinners, ſo they grieve at their ſin, and impenitency, and ſufferings. When ever there is any ſin committed by any Chriſtian, by any Servant of God, ſayth Macherius, there is a great deale of ſorrow, and crying, in Heaven. And Jerome, and Ambroſe, very plainly, as they rejoyce at the Converſion, and redemption of ſinners, ſo they mourne and lament, and weep at the miſeries they ſuffer, and at their continuing in their ſins.
But this muſt be underſtood with a graine of Salt; for when we read of the greife of Angells, we muſt ſo underſtand it, as of greiving the Spirit of God; not that the holy Spirit is capable of ſuch an affection as griefe. ſo the Angells in that beatificall eſtate, are not capable of ſorrow in that place; there is not one drop of ſorrow comes in Heaven, there are no tears in Heaven, they ſhall never ſee tears in their eyes. But the greife of Angells is thus much, to expreſſe their ſympathie with us, when we ſuffer, and their diſtaſt, and diſlike of ſin, when we continue in it, they are ſaid to greive at it, as we are ſaid to greive the Spirit of God. But properly, Heaven is not receptive of ſorrow, but capable onelyonly of joy; all the objects of Saints, and Angells, they are all objects of joy. And what could be a more delightfull object for Angells to be converſant about, what more delightfull then the Myſteries of our redemption? There is nothing anſwerable to this in ſweetneſſe, to this conſideration, the goodneſſe of God revealed in Chriſt, there is no ſuch ſweet, and comfortable meditation, that brings ſo much comfort to men, or to Angells. It is part of the Angells happineſſe to think of Gods goodneſſs, manifeſted to man in Chriſt.
Chriſt is an object ſo delightfull that not onelyonly Angells, but God himſelfe delights to look on Chriſt as Mediator, he looks on him a… Mediator, and through Chriſt to ſinners. And that brings the delightfull beames of Gods gracious aſpect upon the Church, when he looks upon ſinners, in, and through Chriſt. It is ſo delightfull an object, Chriſt, that God never ſatisfieth himſelfe with looking enough upon Chriſt. If God delight to look upon him, Angells may well imploy their eyes in this ſervice, to look upon Chriſt. And if Angells make it their meditation, Beloved, we may well make it ours; our eyes may twinkle when it dazles the eyes of Angells. If Angells be imployed in theſe ſpeculations, O let Chriſtians much more, they have more particular benefite by it. They are the moſt delightfull ſpeculations. That is the ſecond property, they are delightfull.
Thirdly, as they are delightfull, ſo they are not fruitleſſe, but ſaving ſpeculations. The ſum of all the ſpeculation of Angells, is Salvation; they ſeldome think of any other thing but Salvation. When they look upon their owne happineſſe, and behold it in God, their thought is of Salvation. When they looke for the happineſſe that …e expect that is to be fullfilled in Heaven, and they are imployed in, in their Miniſtery upon Earth, they think of Salvation; all the parts of the Angells Ministery, and their thoughts, have reference to Salvation, becauſe they think of the Myſteries of our redemption; there is Salvation ſtamped upon all the parts of them, upon the death of Chriſt, upon the birth, upon the Reſurrection of Chriſt.
It ſhould be an incitement to us to make it the matter of our meditation; what ſhould we delight in? What ſhould our hearts run to? What ſhould we buſie our heads with? Take it in one word, Salvation it will be our delight, and meditation in Heaven, ſhall we not make it our beſt meditation on Earth? It ſhould be the onelyonly thing we ſhould think of; Angells make it not onelyonly their chiefe, but their onelyonly meditation. He that truely makes this the ſum of his thoughts, he will not be buſie, he will not delight in other things. If Angells doe it, we ſhould much more; the Angells are comprehenders, they enjoy Salvation already, we are Viatores, Pilgrims in the way: if they in the Country conſider, and look upon theſe things that are to be accompliſhed in the way, ſhall not we much more in the way make thoſe things our ſpeculation that belong to the Country? That is, if Angells that have Salvation already, make it their meditation, ſhall not we make it ours that want it? If Angells make their meditations upon thoſe things that concerne men upon Earth, ſhall not we upon Earth buſie our thoughts about the things of Heaven? In that the Angells make theſe things their ſtudy, it is a good excitement to us: as they are ſublime, and delightfull, ſo they are ſaving ſpeculations, that is the third property.
Fourthly, they are good things common to us with the Angells, they are good things that concerne them not alone, they concerne us as well as them, and us more then them. All the cuſtody of Angells is imployed about the keeping of men, all the ſpeculations that Angells are imployed about, is, the Salvation of men; they delight to look upon thoſe things that concerne us with them, and us more then them, for they have it already. They are brotherly Spectators; it ſhews, that as they are Creatures of happineſſe, ſo they are Creatures of love, that make our good things their meditation. Therefore the Apoſtle Jude, Verſ. 3. he calls this Salvation Common Salvation. He might well doe ſo, for it hath a great extent, it is ſo common, that it is not onelyonly common to all men, but common to us with Angells. It reacheth very far, from the beginning of the World, to the end of it, that is a great extent: thoſe are the two poles of time. It reacheth from Eaſt, to Weſt, from North, to South, that is a great diſtance; thoſe are the two Poles of locall diſtance. It reacheth to all the Patriarchs, and Prophets, and Believers, to all, of all ages, and ſexes, and ſorts of men, this is a great extent; this is the pole of Perſons. Further, it reacheth not onelyonly to the Viſible Earth, and the viſible Heavens, but to the inviſible Heavens, not onelyonly to men, but to Angells, there are no poles of that Heaven, there is no extent. It is Salvation common to men, with men, and common to men with Angells; being the common worke, they make it their common beatificall, or ſalvificall object; theſe things of redemption, of Salvation; theſe things that are ſo delectable, and ſalvificall, that concerne our good, as well as Angells, it is into theſe things that they deſire to looke.
Now I have done with the ſecond thing, I have ſhewed you who the perſons are, and what the good things are. There is onelyonly one behind, that is the maine, what kind of deſire it is, and what is the root of this deſire, and the cauſe of this inſpection. But thus much for this time.