The Valley of Vision, Sermon 2
SERMON II.
1 PETER 1.12.
Which things the Angells deſire to looke into.
HOWSOEVER the method of nature, and the method of Art, be juſtly in themſelves diſtinguiſhable, yet it falls out oft times that there is the ſame Proceedings in both, and as nature goes before, ſo Doctrine follows after: ſuch is the method that I have ſet to my ſelfe in picking out ſcriptures for you during the time of this ſolemnitie, which is ſtill continued to me, though it be ended in it ſelfe; if wee looke to the method of nature, we ſhall find, that the Creatures they are ſo ordered, that man he is the horizon of all things viſible, and Angells they are the horizon ſimply of all Creatures, Angells are the top, and man is next to them, therefore if we aſcend in this order, where man ends, there it is that the Angelicall nature begins, ſo man is in the confines of Angells above, and other Creatures below. In his body he partakes of Earthly things, in his ſoule he hath affinity with the Angelicall nature, man being the next Creature under Angells, and Angells the onelyonly Creature above man; therefore I ſay, where it is the humane nature ends, there the Angelicall nature begins, in order of aſcending, ſo in thoſe Scriptures that I have propounded to you, all the other Texts that I have choſen, have beene for you, that I might ſhew to you, in what manner you are to entertaine the Declaration of theſe great benefits that this ſolemne time hath preſented to us, but now where man ends, there the Angells begin, and as I ſhewed you what your inſpection ſhould be, ſo now I will ſhew you what entertainment the Angells give theſe tidings, and great bleſſings, and what their inſpection is, that as they deſire to looke upon us when we are ſeemly converſant in the worſhip of God, ſo now, we may goe forward to look on them in this Text, as the Scripture preſents them to us, and ſee how they are converſant in the admiring, and entertaining of theſe Myſteries of Salvation, they (ſayth Nazianzen) keepe Chriſtmaſſe with us. I am verily perſwaded, ſayth he, the Angells keep this Feaſt, this very day (ſpeaking of the Nativity of Chriſt) I will goe a little further, for I am not onelyonly perſwaded, but I am ſure that they keep not onelyonly one day, but every day, for this their inſpection, is the keeping of the Angells Chriſtmaſs, the inſpection into the incarnation of our bleſſed Saviour; which becauſe it is a great Myſtery in it ſelfe, and becauſe the Text of Scripture that I handle wants not its difficulties; therefore I am reſolved to goe on in the courſe that the Lord ſet Ezekiel, Ezek. 20. Son of man drop thy words. Abſtruſe things are not to be caſt downe by whole Buckets, but by drops; ſo, there are three drops, three things in it, two I have gone over in the forenoone.
Firſt, who theſe Angells are.
I ſhewed at large, Negatively, not the evill Spirits.
Affirmatively, that it muſt of neceſſity be underſtood of the good Angells; the other Angells have no delight to look into the Myſteries of Salvation, except it be for their wicked advantage, they look to Myſteries, but they are Myſteries of iniquity, not to the Myſteries of redemption, they find no ſweetneſſe in them, it muſt be the good Angells, thoſe that were attendant, and imployed, and their ſervice required, and their miniſtration uſed to the Law, in the publication of it, and to the Saints of God, in the making knowne, and declaring thoſe Myſteries, they have benefite in them as well as we, it is the good Angells,
Becauſe theſe Myſteries of redemption are Angelicall ſpeculations, we need not to be aſhamed to be converſant in the ſtudy of them, it is an honourable ſtudy.
Becauſe it is fit for Angelicall ſtudy, we muſt look on them with ſobriety, the Angells ſet them bounds, we muſt not goe too far. That was the firſt-drop.
The ſecond thing was, what theſe things are in particular that the Angells deſire to looke into.
I ſhewed in what Coppies the Singular number is uſed, into whome, the Greeke into which, the ſame good things that are ſet downe in the foregoing words, the good things teſtified by the Holy Ghoſt from Heaven, certified by the Prophets before, and reported by Chriſt, that is in one word ſummarily; the Myſteries of the Goſpell, thoſe are the things they deſire to looke into.
In particular, they are high ſpeculations that the Angells looke into.
They are delightfull, and plauſible arguments, there are no ſad thoughts come into the Angells hearts, they ſtudy no ſorrowfull ſubject whatſoever.
Thirdly, they are all things that concerne Salvation; the Angells thoughts run upon nothing elſe (though they enjoy Salvation) either in the glorifying of God for their owne, or in ſtriving to be ſerviceable to God in the furthering of others, their thoughts are upon Salvation.
Laſtly, they are brotherly ſpeculations. The Angells have the good things they looke to with us, they are theirs, and ours, nay, more properly ours, then theirs, they are not drawne by theſe meanes, they were confirmed in an inſtant, we are drawne by degrees. This is the ſum of the two firſt parts in the forenoone.
There is but one behind, which is the maine, and will prove the longeſt; that is, to ſee, Quae radix deſiderij, what is the Originall, and ground of this holy deſire, that the Angells have to looke into theſe ſublime, and glorious Myſteries, to make them the object of their ſpeculation; except we find out this, we find out nothing. Becauſe there are many things queſtionable, ſeeing oft times, inquiſition comes from curioſity, or from want of deſire, or from ignorance, and the Angelicall nature is not ſubject to theſe defects, they are not curious to enquire into that that is concealed from them, and they are not defective in the knowledge of any thing that is neceſſary for them to know: therefore upon this Wheele the whole frame will turne, to find out the ground, and Originall of the deſire of the Angells, why they are carried with ſo holy, and impetuous motion, to looke to thoſe Myſteries, that though they be Myſteries of Heaven, and ſo above them, yet as they are things tending to Salvation, ſo they are beneath them; why the Angells are carried with ſuch affection to beſtow their ſpeculations upon theſe Myſteries, that is the thing I am to ſpeake of, at this time. That I may doe it throughly, I will goe in the Philoſophers method, he that will fill his hand muſt empty it, and he that will ſet downe the true cauſes, muſt remove all falſe pretended cauſes, there muſt be a paring away of all weake, and tottering foundations, that there may be a firme foundation laid, therefore this method I will proceed in.
I will firſt ſhew thoſe falſe grounds, and Originalls, that are pretended, and there I ſhall touch (though I would not dwell upon them) the miſconſtructions that are made of this Scripture.
And then I will ſet downe in order, briefly, the true grounds, and Originalls, and they are more then one. In this method I will goe.
And firſt, I will remove that that is vile, to ſeperate it as Jeremie ſpeaks to Winnow the Chaffe from the Wheate.
Looke firſt upon the Chaffe, there are falſe grounds and Originalls pretended; and they may be reduced to foure heads, otherwiſe, I can hardly find a fifth, I thinke.
Either curioſity, that that might be a ground to deſire to looke further then was revealed to them.
Or feare, that might be the ground, they were afraid they ſhould not be found faithfull in their ſervice, and ſpeculation.
Or envy, that might be the ground, that they look to them, as maligning the happy eſtate of man, that he was placed in, that all this excellent proviſion, ſhould be for the Salvation of man onelyonly.
Or ignorance, that might be the cauſe, that becauſe they are barred of ſome knowledge, that it may be was neceſſary, therefore deſiring to come to the improvement of this excellent knowledge, they deſire to know theſe things. Looke upon them once againe more particularly.
The firſt falſe ground pretended, is feare that they ſhould not be found faithfull in their miniſtration, that was the fancy of Origen, though a very learned man, and of great antiquity, and of noble memoriall, yet it was the fancy he propounded to himſelfe, in his 11. Homilie on the Booke of Numbers. The Angells deſire to looke into the Myſteries of Salvation, for this reaſon, becauſe they feare that elſe they ſhould be found negligent; and ſince they are put in truſt, to Miniſter to thoſe that are heires of Salvation, and that they in their kind, were to cooperate to mans Salvation, and that the Apoſtles, and Prophets had taken ſo great pains; the Apoſtles in making knowne the Myſteries of the Goſpell, hence came the Angells inſpection, they were afraid they ſhould be exceeded in their ſervice, and imployment, by the Apoſtles, and they ſhould be found ſloathfull, and not ſo dilligent every way, as God required of them, and ſo they ſhould come to be judged by the Apoſtles, and Saints, at the laſt day, according to that place, Know ye not that ye ſhall judge the Angells.
I call this a meere fancy, becauſe there are two rotten Pillars it ſtands on.
One, that it ſuppoſeth that the Angells that are confirmed in grace, can poſſibly be ſloathfull, and idle in their performance.
Another, that it ſuppoſeth thus much, that the holy Angells, that as they are confirmed in grace, ſo in happineſſe, that they can be called to account at the laſt day, and be ſubject to any judgement, theſe things are ſuppoſed of all, and granted, and demonſtrated out of Scripture, that gives them the title, of holy, and elect Angells, and Angells of light, they are grounds demonſtrable in Scripture, the Angells, as they are confirmed in grace, ſo in happineſſe; being confirmed in happineſſe, they are not liable to account; being confirmed in grace, there is no feare that they ſhould be unfaithfull. Nay, howſoever, the Prophets, and Apoſtles, were the moſt faithfull Servants of Chriſt, and went beyond all men whatſoever, yet their fidelity comes far ſhort of the Angells, for there was humane frailty mingled with them: St. Paul acknowledgeth it, that laboured more abundantly then all. There was no feare of the Angells, that they ſhould be judged by the Apoſtles, becauſe they were leſſe faithfull then they. This is a meere fancy, and dreame, therefore the firſt ground cannot ſtand, that is wronge.
Secondly, let us looke on another.
The ſecond Originall, or ground pretended, is, that it might be out of …urioſity, that being knowing Spirits, very inquiſitive to know ſomwhat further then was revealed to them. To this head we may refer that other fancy of Turian, and Salmer, that were both Birds of a Popiſh feather, that are of opinion, that the things that the Angells deſire to looke into ſo much, they are the myſteries of Chriſts preſence in the Euchariſt, they look into the Myſteries of the Euchariſt, to ſee Chriſts Body carnally preſent there, under the Elements of Bread, and Wine. Sameron the Jeſuite, quotes Gregory for it; there is nothing tending to that purpoſe there. Indeed, he ſpeaks as other of the Fathers, of the preſence of the Angells in the Church of God, when we are converſant about myſteries, but not to looke to that (eſpecially that is not) that the Angells make the object of their ſpeculation, a non entitie, the Angells are not ſo ignorant, the Angells rejoyce when they ſee the true adoration, & ſincere worſhip given to God; but one the other ſide, they greive, and ſhut their eyes, when they ſee Gods glory given to Creatures, as it is by them. The Angells are not curious, to looke into things ſecret, they will not greatly be delighted with ſuperstitions that will vaniſh. That could not be the ground, curioſity, I call that not onelyonly a fancy, but a folly.
A third pretended ground is, that it muſt be out of envie, or malignity, they had to man; becauſe that all this excellent proviſion was onelyonly for mans Salvation. Howſoever, the Angells are confirmed in grace, and ſo had by one communication, all thoſe good things that are diſpenſed to us by many; yet there is more manifeſtation of Gods goodneſſe to man, then appeared to Angells, more manifeſtation in regard of the effect. And that it is, that that was Phillippus Solitarius, one of the Ancients, the reaſon why the Angells make inſpection into the Myſteries of Salvation, it is this, becauſe they are not well pleaſed that all thoſe priviledges ſhould be beſtowed upon man. Therefore, ſayth he, we muſt interpret it thus, they deſire to looke into, that is, to enter into theſe things, to partake of them; they deſire that Chriſt would honour, and aſſume their nature, as he is in mans nature, they deſire that they may have the power of the keys given them, as it was to the Apoſtles.
This is the greateſt evill of the reſt, to ſuppoſe ſuch an irregularity, that they ſhould deſire more honour then God hath given them, and that they ſhould envy man. No, theſe two, envy, and pride, were the ſins of the evill Angells, that is ſet downe by the joynt conſent of all ancient Writers. St. Auſtin may ſpeake for all, they envied man ſtanding, or raiſed, becauſe themſelves were fallen. Sayth St. Auſtin againe, they envied that man ſhould be made after the Image of God. Pride, and envy were the ſins of the evill Angells; ſhall any be ſo unworthy as to think that the good Angells are incident to thoſe ill affections, that did caſt the bad Angells out of Heaven? Therefore the third ground and Originall falls of it ſelfe too. As it was not out of curioſity, ſo it was not out of envy, at the good of man. They rejoyce at the good of man, and at the converſion of ſinners, they could not have an envious diſpoſition for any good to him. I am almoſt at an end of this firſt part: there is one thing behind, that is,
The fourth pretended, falſe Originall, that it might be out of ignorance, becauſe theſe Myſteries of Salvation were concealed from the Angells a long time before, and even now, in a great part, therefore out of the ſence, and apprehenſion of their want in this particular, they labour more and more, to looke into theſe Myſteries. As if thoſe glorious Creatures that are, and alway have beene from their firſt confirmation, in actuall fruition of everlaſting beatitude, ſhould be ſubject to any want of knowledge, and happineſſe, every way anſwerable to their eſtate, and nature. Yet this miſconſtruction diverſe of the Fathers made of theſe words. Though it be an obliquity, yet there is a little reſpect to be given to their obliquities, becauſe they were ſuch excellent lights; yet in matter of inſpection I know nothing that they erre more in. For it is worth obſerving, there are two Opinions concerning the knowledge of the Angells, of the Myſteries of Salvation.
One was this, that the Angells knew not the Myſteries of Redemption, before the things were accompliſhed, Jerome, Ambroſe, and Chryſoſtome, Nulli angelo, &c. ſayth Chryſoſtome, it is a thing that was not revealed to any Angell, or Ark-Angell, or any power created, before it was brought to paſſe; and they ground it upon Epheſ. 1. and Colloſ. 1. Where the Apoſtle ſayth, that God ſince hath make knowne the Myſtery that was hid from Ages, and Generations. Whereas, if a man conſider of the place well, he ſhall find that place rather refutes it, then aſſents to it. The Apoſtle ſayth, Theſe Myſteries were had from the beginning of the World, from Ages, and Generations. He ſpeaks of men, Angells are not ſubject to Ages, and Generations, it is out of the Angelicall ſpheare, ages, and Generations, they wax not old, there is no diſtinction, there is no Child-hood, or old age of Angells, there are no Generations neyther: every Angell makes a ſpecies, the whole number of Angells was created at once, the Apoſtle ſaith, it was hid from Ages, and Generations, that is, from men, yet not altogether from men, they had ſo much that they might ground upon; it was not revealed fully, but that ſpeaks not of Angells at all; but yet out of that reſpect to men that were learned. Doctor Thomas Aquinas diſtinction will help, that is, the Angells did not underſtand theſe Myſteries by a naturall, concreated knowledge, but by a ſupernaturall, ſuper-infuſed, they had not the knowledge from the firſt inſtant of their Creation, but from the firſt inſtant of their confirmation in grace, it is ſuper-added.
Againe, though they knew theſe things in ſubſtance, yet not every particular circumſtance, till they were accompliſhed; becauſe their experimentall knowledge receives degrees, it is intended, and growes greater, they improve it by experience, it growes greater, that is the firſt opinion of the Ancients, concerning the knowledge of the Angells.
The ſecond thing is this, as they knew not the Myſteries of redemption, ſo they learned by the Church of God, that they learned the knowledge of theſe Myſteries from the Apoſtles that Preached, and daily now from the Preachers, ſo all the ſtreame of the Ancient run. St. Chryſoſtome ſayth they are Auditors with us, and learne the Myſteries of Salvation, they learne it by the knowledge they get in the Church, Jerome, Gregory Nycene (to name no more) they ground it upon Epheſ. 3. where the Apoſtle Paul, ſpeaking of the Myſteries of Salvation that were hidden before, about Verſ. 10. To the end, that to principallities and powers, might be made knowne in the Church, the wonderfull wiſdome of God. Hence they infer, that therefore, becauſe the Apoſtle ſayth, that thoſe Myſteries are made knowne to principallities in the Church, that they were preſent at thoſe Sermons, to learne further in thoſe Myſteries, eſpecially at the Sermons of the Apoſtles, that they might be inſtructed in the profundity, and height, and depth, and ſpeculation of them, ſo they come to Sermons as Auditors.
But indeed St. Auſtin that handles the queſtion, and the place well, he ſhews that that place cannot be wreſted to ſuch a conſtruction, though he gives three Interpretations. Sayth St. Auſtin (it is worth obſerving) that the Apoſtle ſayth, to make knowne to the Angells in the Church; he ſayth not, in our Church; In the Church tryumphant, there they make knowne; there is St. Auſtins owne interpretation.
Againe, ſayth he, one word expounds another, they were hid from men, but ſo, as they were knowne to An-Angells, ſo as they were made knowne by God to Angells, but not juſt then, when they were made knowne to men.
But if this will not ſuffice, the place it ſelfe makes it cleare, that there cannot be ſuch a conſtruction wrung out of thoſe words, the Apoſtle ſpeaks, of the accompliſhment of the Myſteries, they indeed are made knowne to Angells, by the Church, he ſpeaks not of the ſpeculation, the Angells could not ſee Chriſt borne, till he was borne, and a Sinner converted, till he be converted: ſo the Angells, they ſee daily in the Church the accompliſhment of theſe Myſteries, ſo there is an addition to their experimentall knowledge, not to their intuitive; they ſaw by the Preaching of the Apoſtles, that the fullneſſe of the Gentiles was comming in, that the Myſtery of Salvation was to be accompliſhed, that it was done in the Church by the Apoſtles; they ſaw that ſinners were converted, and that the number of the Saints was to be conſummate, becauſe God caſt out the Net, and brought them home daily, doe they therefore learne at our Sermons? No, it is too high an hyperbole, and abaſing of the Angelicall nature; the Saints in Heaven that have not that full meaſure of the beatitude, that they ſhall at the laſt; the Saints that have a leſſe meaſure of knowledge, then the Angells, for they are not capable of ſo much, yet their knowledge is far more perfect then ours is; nay then the knowledge of any of the Apoſtles, though they had the gifts of the holy Ghoſt. The knowledge of the Saints in Heaven, is ſuch, that they need not come to learne of us, and ſhall the Angells? The Angells are thoſe, that God alway uſed their imployment in the accompliſhing of theſe Myſteries; they were imployed by God about Chriſt; they were preſent with Chriſt in the Garden, at the death of Chriſt, at his reſurrection, and aſcenſion, and could they be ignorant of them, that they muſt come to learne of the Apostles? The Angells were uſed to carry glad tidings, propheticall to the Patriarchs, and the glad tidings of Chriſt after, when he came in the fleſh; the firſt tidings of his conception, they carryed that. They were, as St. Cyprian ſpeaks, the firſt Pen men, at leaſt the firſt ſpokeſ-men of the Goſpell, the very word Evangelium came from them firſt, it was taken out of their name, it is but a ſillable more then that that is in their owne; they were the firſt Evangeliſts, and dictatours of the Goſpell, and were they ignorant of the Myſteries of it?
It is well obſerved by Baſile, and Chryſoſtome, the one is Baſiles word, the other is Chryſoſtomes: that the Angells are to men as Teachers, and Inſtructers, as Guardians; and Keepers to men, ſhall they be our Schollers and pupills? It is a diſhonour to the excellent knowledge, and nature of Angells, to come to learne at our Sermons. I the rather proſecute this, becauſe many Interpret it ſo; I take it to be a great abuſe. The Angells have that meaſure of knowledge, that they neede not our help, nor the help of the Scripture, though there be Myſteries in the Scripture, that they cannot ſound; yet for beatifical knowledge, they have it to the full, joy, and holyneſſe, and all to the full, there cannot be a drop added more to that they have already; they are preſent ſometimes in the Congregation, therefore the Apoſtle bids us carry our ſelves decently, becauſe of the Angells. Ʋnreverent carriage, whatſoever we thinke of it, is a griefe to the Angells; but they are preſent as Spectators, not as Diſciples, and pupills; that ground is fallen, they could not deſire it out of ignorance.
I have done with the falſe grounds, not out of feare, not out of curioſity, not out of envy, not out of ignorance: Now I ſhall goe on ſmoothly; when the hand is empty, it may be filled againe.
Now I come to the true cauſe, the true Originall, whence this deſire of this ſpeculation comes.
This muſt be ſuppoſed therefore, as a thing to be taken for granted, that as it is a beatificall object, and a beatificall ſpeculation, ſo they are carried to this object with a beatificall Apetite, and deſire, and a beatificall ſpecies that excites this Apetite in theſe Angells. It cannot be an ill ground, there can be no ſiniſter reſpect, it muſt be a holy, and pure, and ſimply a pious ground. As the other were fowre, ſo I will reduce this to fowre heads that will afford foure parts, that is the ſum of that I ſhall ſpeake at this time.
The firſt ground of their deſire is from admiration, for beholding the Myſteries of our redemption, they admire Gods goodneſſe, and they deſire to admire againe, and alway, therefore though they looke into them daily, and ſee what is fit to be knowne, yet they deſire a greater rapture that they may admire God more in them, therefore they ſtill deſire more, that they may bleſſe God. So Calvin interprets the words very well, Mirari dicuntur, &c. that they looke into theſe Myſteries, it ſprings from wonderment, from a holy aſtoniſhment, and Extaſy: the happineſſe of Heaven is all Extaſy; howſoever the Extaſies of the Apoſtles, and Saints below, carried them out of themſelves, yet thoſe Extaſies perfect the underſtanding, they carry not a man beyond himſelfe, there is alway an Extaſy of Admiration; and alway where there is admiration, they will looke, admiration and wonderment breed inſpection; ſee it in many inſtances.
The Apoſtles when they ſaw our bleſſed Saviour aſcend into Heaven, they were ſtricken with aſtoniſhment, and that cauſed them to gaze, They looked ſtedfaſtly to Heaven, ſayth the Text, ſo the Angells apply it to them, Why ſtand ye gazing? they were amazed, therfore they lookt after Chriſt, they followed him with their eyes. Amazement breeds looking: So in Luke 4. when Chriſt was at Nazareth, and came into the Synagogue, he tooke the Booke of Iſaiah into his hands, and it is ſaid Verſ. 20. The eyes of all that were preſent, were fixed on him: And what was the reaſon? At Verſ. 22. They wondered at the gracious words that proceeded out of his mouth, therefore their eyes were fixed upon him. Admiration breeds fixing of the eyes: Whatſoever a man wonders at, he looks at; admiration it draws the eye alway to the object; ſo here, the Angells becauſe they are taken with a holy admiration of the excellency of theſe Myſteries, though they doe alway look into them, yet they deſire ſtill that they may be ſtricken with more admiration.
See it plainly by particulars, if we ſpeak of the Myſterie of the paſſion of Chriſt, the Angells were ſtricken with admiration at that, they were greatly aſtoniſhed; therefore Jerome applies that place in Iſa. 63. Who is he that comes from Edom, with died Garments from Bozra? He applies it to the admiration of the Angells, this very Scripture was uttered when they ſaw Chriſt ſhed his pretious blood upon the Croſſe, they ſpake it with admiration, Who is he that comes from Edom, with red Garments from Bozra? They admired at the greatneſſe of Gods mercy in the ſuffering of Chriſt.
So they were ſtricken with admiration at the aſcention of Chriſt, though they ſaid to the Diſciples, Why gaze yee? They admired as well as the Apoſtles, but they were better able to carry it, but they admired; for St. Ambroſe and other of the Fathers, ſay, that the 24. Pſalme was made on purpoſe to expreſſe the admiration of the Angells, at the aſcention of Chriſt. Be ye ſet open ye everlaſting gates that the King of glory may come in. When Chriſt aſcended, the Angells ſung this Song; and St. Ambroſe is of Opinion, that they anſwered one another, as in a Quire, one Quire ſings, and aſks the Queſtion out of admiration, Who is the King of glory? The other anſwered them, The Lord of Hoſts is the King of glory; they were ſtricken with admiration of Chriſts aſcention, therefore they looked. So Cyril on that place, and ſo here being ſtricken with the Amazement of Gods goodneſſe, therefore they deſire to looke.
The Uſe that we are to make of it for our Inſtruction, is,
Firſt, it tells us that the Myſteries of Salvation muſt needs be great Myſteries that put the Angells into a rapture, that breeds the admiration of Angells. It exceedingly magnifies the excellency of the Goſpell of Chriſt, that it muſt needs be an excellent Goſpell that conteins in it ſuch Myſteries, the Angells themſelves ſtand astoniſhed at; it conteins ſuch Myſteries as are moſt deſirable of the Angells, as draw the eyes of Angells after them, as put the Angells to an Extaſie.
And the Uſe of it in the ſecond place is this, to imitate them in this particular; above all things learne to admire Gods goodneſſe, revealed to man in Chriſt; we are called upon in Scripture to be thankfull, and to walk anſwerable to it, and they are good Uſes, but we cannot make you, unleſſe we be ſtricken with admiration. If a man doe not firſt admire Gods goodneſſe in the diſpenſation of Chriſt to the Church, he cannot be thankfull; and the reaſon why there is ſo little thankfullneſſe, is, becauſe there is ſo little admiration; that that dazles the eyes of Angells, is but ordinary in our eyes, becauſe theſe things are daily propounded: therefore ſince the Scripture calls upon us to celebrate Gods goodneſſe, and we cannot celebrate it without thankfullneſſe, and we cannot be thankfull without admiration, if we admire we ſhall draw our eyes after it, if we admire Gods goodneſſe, our eyes will be lift to thoſe Hills, ſo to bleſſe him, and to pray that we may have the Comfort in our owne hearts. That is the firſt ground, and there is the firſt Leſſon to us, it was, and is out of admiration, the Angells deſire to look into thoſe Myſteries, as they deſired in the Apoſtles time, ſo ſtill, and to the Worlds end.
The ſecond Radix whence this deſire comes, is from expectation; for expectation is the Whetſtone of deſire: ſo it is that Didimus Alexandrinus Expounds theſe words, that the Angells being abundantly well pleaſed, and contented, and rejoycing in the accompliſhment of thoſe Myſteries that are already paſt; they look to theſe Myſteries ſtill out of expectation of that is behind, for there is ſomewhat to be accompliſhed, which till it be done, the Angells themſelves have not the higheſt pitch of their happineſſe, till all be gathered to the tryumphant body, there is ſomewhat to be accompliſhed, and that the Angells are in expectation of, and out of expectation, they deſire, looking to thoſe things, ſayth Didimus, that are to be done, and brought to paſſe in the end of the World; and St. Barnard expounds theſe words, the Angells deſire to look, to the time of reſtitution, that that time may haſten, and come about, that there may be an accompliſhment of the number of the elect, and all the gracious promiſes that God hath revealed in his word, this they deſire, and looke to, ſo Calvin well, they deſire to ſee the accompliſhment of all thoſe good things they have ſeen accompliſhed in the greateſt part. In the part that is behind, they deſire the accompliſhment of that, and out of that expectation they looke into theſe Myſteries. That is another ground.
And it goes upon good reaſon, for expectation will alway carry the eye, as well as admiration: alway longing breeds looking: So in Judg. 5. the Mother of Siſera ſhee expected her Sons tryumphant returne, ſhee looked out of the Window, and ſaid, why is his Chariot ſo long in comming? Therefore ſhee looked to ſee if ſhee could ſpie him: So in that place, John 8. concerning Abraham, Abraham deſired to ſee my day, and ſaw it, and rejoyced. The expectation of the accompliſhment of the promiſe made to Abraham, made Abraham looke ſtill to be carried with a holy deſire that it might be accompliſhed. So Symeon, Luke 2. when Chriſt was preſent in the Temple; Symeon had long waited for the conſolation of Iſrael, therefore when he came and ſaw Chriſt, he could not turne his eyes off him; the reaſon why he fixed his eyes on Chriſt, was, becauſe he had long waited for the accompliſhment of that day; therefore expectation made him ſet his eyes on him; ſo becauſe the Angells are ſtill in expectation of the accompliſhment of that, that is not yet finiſhed, therefore they looke to theſe Myſteries: And the point is this, it ſhall be the Excellency of the grace of hope, that hope, though it be the grace of the way, yet hope in part is a grace of the Countrey; hope is a glorious grace in common to us with the Patriarchs, for the Patriarchs were ſtil in expectation of the firſt comming of Chriſt, as we are of his ſecond. Nay, it's a grace common to us, not onelyonly with Patriarchs, but to us with Angells, the Angells themſelves are ſtill in hope, there is ſomething that is the object of hope in Angells, that is the fullfilling of thoſe Promiſes that Chriſt hath reſerved to be fullfilled to the laſt times, the ſecond comming of Chriſt to Judgement, that ſhall put an end, and period to theſe ſecular days of miſery in this World, and turne all days into one, that glorious day, the Saints, and Angells in Heaven are ſtill in expectation of; therefore becauſe that is the complement, the Conſummatum eſt, of all the Myſteries of Salvation, therefore the Angells deſire to look into them; that as Chriſt ſaid, it is finiſhed on the Croſſe, before he gave up the Ghoſt to the work of our redemption, paſſive, ſo to the worke of faith, there ſhall be ſuch a word pronounced at the laſt day; till then we live by hope, and we need not be aſhamed, Hope maketh not aſhamed, it is an excellent grace, common with us, to Angells.
It is a thing to be deplored in Chriſtianity (and I will take order to remedy it as much as I can) that among all other graces in Chriſtianity, the grace of hope is ſo little ſpoken of, when did you heare in a Sermon hope ſpoken of to purpoſe? One of the three Siſters is almoſt juſ…led out of the World, it is the twine ofaith, they hang upon each others ſhoulders, faith makes preſent, hope ſtaies with patience; all the comfort of a Chriſtian depends upon hope; it is lamentable that ſo eminent a grace ſhould never be thought of, we know not what it is to live by hope: faith is that grace, it is true, that is to be magnified, but the ſetting up of that excellent grace of faith, hath almoſt drowned this grace of hope; while there is any thing to be fullfilled, we live by hope, and we need not be aſhamed, it is common to us, with Angells: Nay, it is proper to us more then to them, for when we come to fruition, perfect fruition, hope ceaſeth; when there is no expectation, there cannot poſſible be any hope there.
Therefore here is the Uſe we are to make of the point, that as the Angells are in expectation, and live by hope, ſo we ſhould labour to put in this drop of Balſome into all our comforts, to know that our life is a life of expectation, and much more of expectation then the Angells; they are in fruition, and perfect bliſſe, there are onelyonly ſome acceſſories to be accompliſhed for them, yet they live by hope: If they live by hope in Viſion, ſhall not we much more that are in the ſtate of mortality, and breath after fruition? But this is the very ground of the Angells deſire, and inſpection into theſe Myſteries, hope, and expectation, becauſe they are in expectation of the accompliſhment of the reſt that God will fullfill the remnant of the Elect, and the remainder of the Promiſes that are not yet fullfilled. This is that that breeds inſpection, this is the ſecond true ground from expectation.
The third ground, or Radix whence this deſire comes, it is from contentation, whereas in humane things, contentation makes deſire to ceaſe, in celeſtiall things it increaſeth deſire, and from contentation they deſire to behold: they are raviſhed with the great mercy of God in the work of redemption. O they deſire to be more raviſhed, they are ſatisfied, and would be more; they are full, yet they deſire as if they were empty; they have all, and yet they deſire as if they had nothing, ſayth Gregory; they alway ſee theſe Myſteries, yet they alway deſire to ſee them.
I joine theſe two together, leaſt any man ſhould have miſtaken the nature of Angelicall deſire, how it ſtands; and though this deſire be a bar to contentation, when we underſtand, and conceive of deſire that comes from want, we are onelyonly to limit it to humane things, ſo St. Auſtin defines deſire; it is a longing after thoſe things that we have not, no man deſireth that that he hath, when he comes to fruition deſire ceaſeth; but Thomas Aquinas ſhews well by a good diſtinction, how deſire may well ſtand with contentation, and fruition, Deſiderium habendum, &c. Deſire of things that we have not, that we may have it, that argues want, but deſire of the things that we have already, that it may be continued, that argues not a neceſſity, and want; ſo the Appetite, and deſire of the Angells, what is it? not of want, but complacency, not an Appetite, and deſire of more, but a deſire of the continuance of that they have; there is deſire, and there is fruition; in their ſaciety, there is no dſtiaſt, and in their deſire, there is no want, ſayth Gregory well.
So now it ſhews us the excellent, beatificall eſtate in Heaven, in what it conſiſts, in that glory and joy there ſhall be fullneſſe, and yet deſire, there ſhall be the fruition of all good things promiſed, and yet an earneſt longing after the continuation of it. Iſidore ſets it out ſweetly, there ſhall be thirſt in Heaven, and ſaciety. A man would wonder that there ſhould be thirſt in Heaven, yes, ſayth he, the Saints ſhall alway be full, and ſhall alway long, and thirſt; but it is not a thirſt of neceſſity, and there is no loathing, and diſtaſt in that fullneſſe.
It ſhews us an excellent difference between Heavenly, and Earthly things, the nature of Earthly things how is it? Why thus: Earthly things are alway deſired when we want them, deſire ceaſeth when we have them. And againe, Earthly things we love them moſt when we want them, and leſſe when we have them; looke over all Earthly things, and you ſhall find that it is ſo, meat, and drink, they na…ciate after fullneſſe; all pleaſures whatſoever, after a man hath taken his fill of pleaſure, he diſguſts them, they are unſavory; I, thoſe very faſhions you are ſo much delighted in, that no Preaching, Heaven it ſelfe cannot fetch you out of. If Chriſt himſelfe were on Earth, I am confident he would not prevaile with you, I ſay, thoſe faſhions that Heaven it ſelfe, cannot fetch you out of your folly; yet after you have uſed them a while, uſe makes you ſick of them, and your owne humours make you weary; becauſe all things Earthly make weary, and happy we are, that when we have them we begin to loath, and diſtaſt them, and be ſick of them: but it is otherwiſe with celeſtiall things, they are moſt loved when we enjoy them, & are moſt deſired when they are had: there is no Heavenly thing that nauciates: a man is never ſick of any thing that is Heavenly, there is no loathing of that; it is not ſo with grace, and glory, the Angells, as Pe…rus Damianus, he makes the Obſervation, ſayth he, they are alway full of that they alway deſire, and they alway deſire that they are alway full of; glory cannot be diſtaſtfull; nay, grace is not ſo, how far grace is from being diſtaſtfull, it is of that ſweetneſſe that a man never thinks he wants it, till he hath it. O how ſweet is it! that grace is of ſuch a Heavenly reliſh, that a man is ſo far from thinking he hath too much when he enjoys it, that he never thinks he hath enough; nay, he never thinks he hath it, till he hath it; this is a holy Coveteouſneſſe, as the Apoſtle ſayth, the very temper of a Coveteous man is, the more he hath, the more he deſires: it is the onelyonly temper commendable in grace, the more a man hath, the more he longs, and thirſts. Spirituall things, the more they are enjoyed, the more they are deſired, this ſhould more ſtir up our deſire: O how ſhould we long for Heaven that are out of it, when the Angells long ſo that injoy it? When they long that are in fruition, how ſhould not we long for the fruition? Yet Heaven we caſt behind our backs, therefore we ſhould ſtir up our ſouls as David, As the hart panteth after the Rivers of Water; nay, let us change the phraſe, and turne it to a more ſublime example, not as the hart, but as the very Angells pant and long, and breath, and deſire to looke into thoſe Myſteries, ſo doth my ſoul after thee O God, after the place where the Angells are; ſay againe with David, O that any would give me to drink of the Water of Bethell? Nay, ſave the labour, God hath given us to drink of Christ, the Water of the Well of Bethell; ſay againe with David, O that I had Wings like a Dove, that I might fly away and be at reſt? Nay, ſave the labour, he hath given thee Wings of the Dove, the holy Ghost deſcended in fire upon the Apoſtles, the gifts and graces that deſcended, are the Wings of the Dove, and you may ſave that labour. Therefore to ſhut up all with the holy deſire of the Angells, they are alway converſant about ſpectacles of happineſſe, and yet never weary of their ſpeculation, and the more they have, the more they thirſt; and the more they are ſatisfied, the leſſe they are ſatisfied, and though they have fullneſſe, yet they deſire to have it continued. That is the third ground.
The fourth and laſt ground, that is the Radix of the deſire of the Angells, it grows from exultation, from abundance of joy, that they rejoyce in the revelation of thoſe Myſteries, and they deſire that they may alway rejoyce they alway deſire the continuance, that they may rejoyce: They rejoyce, both in reſpect of Themſelves, and in reſpect of Ʋs.
There are theſe two reaſons of their joy, and ſo of their inſpection, and theſe are the two moſt proper reaſons of all the reſt.
One reaſon of their joy, is a reſpect they have to themſelves, they rejoyce in the Myſteries of Salvation, becauſe they have the benefite of them, the benefite of Chriſts meditorious work extends to Angells. The Apoſtle Paul ſhews plainly, Epheſ. 1. It pleaſed God to recapitulate, or gather to one, to ſum up to one all things, both things in Heaven, and things in Earth; that is, men, and Angells: The Apoſtle ſhews it more plainly, Coloſ. 1. It pleaſed him by the blood of his Croſſe, to reconcile to himſelfe, the things in Heaven, and things in Earth: to reconcile to himſelfe, Chriſt is a Medium of reconciliation to Angells, how is it to be underſtood? To reconcile to himſelfe things in Heaven, and things in Earth, that is, men, and Angells. For howſoever, if reconciliation be properly taken, it is onelyonly underſtood of men that fell, thoſe that were out of Gods favour, were onelyonly reconciled; reconciliation is a bringing into the favour of God; thoſe are ſaid to be brought into Gods favour that were out of it, man was out of it by ſin, therefore properly it belongs to man, but analogically it extends to Angells, their confirmation is to them as reconciliation, they are confirmed in the favour of God, and in a beatificall Viſion, and in glory, confirmation to them is as reconciliation to us, therfore the Apoſtle joyns both under one word, To reconcile all things to himſelfe, things in Heaven, and things in Earth, that is, men, and Angells. Therefore they deſire to look into the Doctrine of reconciliation, they have benefite by it: Therefore St. Paul, 1 Tim. 5. he calls them Elect Angells, now Election is in Chriſt, in that he calls them Elect Angells, it is plain that their confirmation in this glory, is in Chriſt; Chriſt works it; hence it is, that, Colloſ. 2. the Apoſtle calls Chriſt, the head of principallities and powers. If Chriſt be the head, then the Angells muſt needs be ſuppoſed to be part of the body; if they be part of the body, then the other part is man; men, and Angells make up the tryumphant body, the myſticall body of Chriſt, and Chriſt is the head of the…; then it muſt follow, that Chriſt is a Saviour, even to Angells, in reſpect of Confirmation, for the Apoſtle ſayth, that Chriſt is the Saviour of the whole body, therefore he, of every one that is part of the body, and he is head of principallities, and powers. St. Bernard layes it downe clearly, and St. Auſtin for all, layes that as a ground: St. Auſtin excellently ſtated this point, that it is agreed on by all, that the Angells eſtate in bliſſe, and confirmation, it is not connaturall to them, they brought it not into the World in the firſt Creation, but they had it after, from the grace of God beſtowed upon them; if by grace, then by Chriſt, for he is the Pipe of all grace. St. Bernard, I ſay, ſets it well downe, when he puts together men, and Angells, how they come into one reconciliation; he that raiſed man, when he was fallen, kept the Angells that they ſhould not fall, and ſo he was a Mediator of Redemption to them both, ſayth Bernard, becauſe he confirmed the one, and erected and raiſed the other, he looſed our bands from us, and preſerved the Angells, therefore becauſe the Angells have benefite in the Myſtery of redemption, they have part, and ſhare, as well as man; therefore they rejoyce in the work, and becauſe they rejoyce, they deſire to make further inſpection in regard of Exultation. That is the firſt reaſon.
Secondly, that is not all, for as their inſpection comes from joy in their owne happineſſe; ſo, ſecondly, from the abundance of joy, that they conceive of our happineſſe, becauſe we are taken into their fellowſhip; whereas a gap was in the order of Angells, now in the converſion of a Sinner, they rejoyce that he is brought in to make up that gap, for the making up of the tryumphant body, that was without an Arme till ſupply be made by the Salvation of men; and that they may ſhew they rejoyce abundantly in the Salvation of man, as well as their owne, they diſdaine not therefore, that men ſhould be accounted their fellow-heirs, and to be Keepers of the Saints, and miniſter to them, becauſe they know they are fallen Members brought into the ſame beatitude. And it muſt needs be ſo; for if the Angells rejoyce at the converſion of one ſinner, much more at the gathering of all, at the redemption of mankind.
The Uſe that we are to make of it, is this; if there be ſuch joy in Angells that are in theſe Myſteries, that are in the fruition of them; it ſhould ſtir us up if they rejoyce for us, let us for our ſelves; we are nearer our ſelves then any other, let us imitate them; we cannot have a better patterne, they are confirmed in grace. Imitate them in admiration, admire Gods goodnes in that wondrous work, let us carry our ſouls out of themſelves, into a holy rapture, that we may bleſſe God ſufficiently for that; imitate them in holy expectation, that as we have experience of Gods goodneſſe, in fullfilling the firſt promiſe, ſo reſt in hope for them that are behind; reſt on God, waite upon God, till he bring all to a period, ſay with thoſe under the Altar, How long Lord? How long? Imitate them in hope; imitate them in joy, in deſire, in inſpection; there is one holy knowledge, common to us with the Angells; the knowledge of Heaven, and Salvation, there is one place of happineſſe common to us with them; Heaven is the happineſs, and inheritance of both. As there is then common bleſſedneſs, ſo let there be common joy, and common ſtudy, and common thankfullneſſe, and common deſire to look into there Myſteries, to caſt an aſſiduous eye upon them, as they doe, to make all the returns that we give to God again, of praiſe, and thanks, make them ſuch as the Angells. It is well ſaid of Turtullian, we are thoſe that are in Albo inrolled to the number of Angells, let us tread in their ſteps, in thoſe works in which we are to have our fellowſhip with them. Let us for the great work of redemption, for the incarnation of Chriſt, let all that we returne to God be Heavenly, and Angelicall. Our joy Angelicall; when is it ſo? When it is ſpirituall, and not carnall, ſecular joy, away with that, Glory to God on high: theſe are Angelicall Songs, and Pſalmes, the Songs of the Angells; let us follow theſe Myſteries with Angelicall Meditations; what are thoſe Heavenly Meditations, that are Angells Meditations? O to get Heavenly hearts, often to think of the great Comfort that comes by Chriſt, and the knowledge of Salvation.
Make theſe things our ſtudy, and our Meditation, matter of our ſtudies, and matter of our thankfullneſſe, and deſire, matter of ſtudy, we may well make it, who would not be content to ſtudy thoſe things that the Angells are buſie about, to be Fellow Students with the Angells? Make them the matter of our thankfullneſſe alſo, who would not bleſſe God for that for which the Angells admire?
Laſtly, make them the matter of our deſire; Who would not long to enjoy the Ʋnion in that place where Angells are, and where Angells though they be, yet they deſire ſtill to injoy the comfort of the meditation of thoſe Myſteries of our redemption, of Salvation revealed by Chriſt, that we preach to you; though we cannot looke into them as the Angells looke, yet they are the ſame for ſubſtance, that the Apoſtles Preached to you. That is the laſt ground; you have ſeene what the Angells are, what the things are, and the inſpection, and the deſire.
Thus much for this Text, and this time.