out of the book of his remembrance that it never rise for accusing or condemning We see that distinction of theirs will not stand before this word Take away our iniquities So now the points hence are these two The reasons why the Prophet chooseth this word for he might have had great variety not pardon thou that is as much not pardon or forgive iniquity but here is a fuller in regard of the effect Take away It is for these two reasons First he would draw them to acknowledge that sin was burthensome that they did detest and loath it For no man will have that taken away that he delights in It is plain the Prophet would have them expresse such affections that it might appeare that their sins were odious and abhominable and they delighted not in them no men would have that removed that they take pleasure in While sin is but the pastime of the impenitent heart no man desires it should be taken away but the prayer of a wicked mans heart is contrary Lord that I may fulfill my lusts that my sinnes may thrive and goe on Where sin is sweet and delightfull that man cannot wish that it should be taken away these are repugnant But where a man wisheth it to be taken away and pardoned it is plain there it appeares a burthen and heavie Looke in any thing naturall and civill A servant a man desires not to put him away while he is profitable but if he be unserviceable You cast not away a garment while it is usefull but when you have done with it when they will serve for your wearing you will keepe them no man will cast a way that that he hath profit or pleasure by It is either somewhat that is hurtfull or unusefull that men cast away So is the nature of sinne sinne only is unprofitable what fruit have you in those things saith the Apostle Sinne is that which is only hurtfull it exposeth men to great danger therefore if a man would truly prepare and fit his heart that he may speak with enlarged affections for the pardon of sinne let him learn first to come to the sense of it to know that sinne in its nature is a burthen David calls it so my iniquities are gone over my head A heavy burthen greater then Aetna greater then all the mountaines pyled one upon another but while sin is pleasing to the soule so long it is not a burthen Water in its place doth not gravitare If a man be at the bottom of the Sea and all the waves be on him hee feels no weight If he be out of the sea a paile of water is heavie Why in the Sea it is in its place Sinne when men delight in it is in its place it hath no weight he that truly desires to have it taken away he must find it burthensom A man that is in danger of drowning hee will cry with fervency for help a man that sees the danger of sinne it will make him cry and roare The reason why we do not cry with such fervency for the removing of sin is because we feele not the sting and sharpnesse of it Therefore a good Christian makes this a part of his study that hee may bring himselfe to find sinne burthensome And that may be done by these meanes If he oft represent the purity of that law that sin transgresseth the law of God The glory of that Majestie that sin provokes the Lord of Hosts The blood of that Saviour that sin crucifies the Lord of life The honour of that profession that sinne disgraceth the profession of Christianity The losse of that happinesse that sinne endamageth the losse of heaven The bitternesse of that place to which sin exposeth eternall condemnation The comfort of that conscience that sin makes shipwrack of that is the conscience that is within a man that shall either be a vessel of comfort or woe He that layes all these together will begin to apprehend that sin is burthensome that sinne hath weight on it and that the Prophet provokes them to by this word The word signifies to take a burthen from a man that is over weary So the same word is that that John useth concerning Christ The Lamb of God that taketh away the sins of the world The weight of sinne lay on the world Christ comes and takes it away he takes it upon himselfe that he might take it from us That they might understand thus much therfore he chooseth this word of weight That is the first reason to bring them to this acknowledgment that their sin was distastfull and burthensome because they could desire God to take them away Secondly another thing it implies is hee would hereby bring them to the acknowledgment of the author of pardon of sin He would hereby let them understand who alone is both able and willing to take away sin That is not in the power of any creature or man himself or any Angell or Prophet or Apostle or Saint whatsoever Here is the second thing requisite in every true convert First he must find sin burthensome Secondly that he acknowledge God to be the author of the pardon of it It is in vaine to come before God and not to know this He that comes to God must believe that he is He that comes to God to remove his sin must believe that God must remove it Shall we come to God and believe and trust the merits of others to remove sinne It is to mock God Let our adversaries of Rome look to this though they pretend God to be the author of pardon yet let them see how it will stand with those poynts One concerning the doctrine of merit and the other concerning free-will For if the Saints by the merit of their intercession can procure pardon or if those to whom the power of the keyes is committed can properly virtually efficaciously and directly remove and take away sinne it is plaine they that hold these cannot acknowledg God to be the sole author of pardon But the Scripture runs in another phrase God expresseth it so and testifies of himselfe that none else can doe it Isa 43. I the Lord blot out your iniquities The Prophet acknowledgeth so much To thee O Lord belongeth mercie and forgivenesse As mercie and forgivenesse belong to God so the taking away of sinne that is to thee alone It hath the force of an exclusive because the depth of mercie belongs to him therefore forgivenesse And we are happy that it belongs to him God knows what successe we should have if it were trusted to men that are so unmercifull Nay if it were in the hands of Angels though they be charitably and well-affected to us that are their fellow-members yet there is a great deal of difference the bowels of Angels would be strait if they were the dispensers of it No it must be a fountaine that cannot be drawn dry it must bâ— an infinite hath that must wash the souâ—e and that
our direction confine it to these particulars First Take to you words that is holie and heavenly words such as becomes that glorious Majestie therefore our blessed Saviour hath taught us to pray to Our Father in Heaven intimating that when we come to God we must not only bring heavenly affections but heavenly word what are those words that relish of heaven words that have the coyne and stamp of the Spirit of God on them he that brings a earthly heart and carnall earthly words to God cannot speed Prayer hath a dialect proper to it selfe bring words that is heavenly words Secondly bring with you words that is forcible fervent powerfull words come not to God with a cold temper they are such words that must prevaile for there is a language that specially prevailes with God that is bring such words as may importune God It is not a cold muttering of a forme of prayer that is acceptable to God no but pray with the heart not only speake but call nor call but crie ask and seeke and knock if asking will not serve seeke if that will not doe knock There is a delight in God to be not only spoken to but forced the violent take heaven and there is no violence but of faith and prayer faith by one violence and prayer by another The prayer of the fervent heart breakes through the Clouds no impediment can keep it from Gods throne take fervent words wooe God intreate him importune him to see if he will be intreated to turne from his wrath Thirdly take intelligent words understand your selves what you speake use not such words as doe not expresse your mind It is a mocking of God to come to God in an unknowne language That is the great delusion of our adversaries of Rome the great manner of cogging to delude the people to keepe them in ignorance from knowing the word of God and what they speake to God that as they believe by an implicite faith so they must pray by an implicite devotion that if the Priest that sets them the forme of prayer or if the Church should goe about to deceive them as they doe too too much they might set a forme of cursing as well as praying and how can they understand it and they must take it upon trust These are not intelligible words but I cannot proceed further SERMON III. Hosea 14.2 Take to you words and turne to the Lord say unto him take away all iniquitie and receive us graciously c. IT was well sayd by Saint Austin that Art perfects nature hee found the proofe thereof in himselfe for it had perfected him For minerals and vegetatives you all know that it is mechanick and inferiour Arts that perfect them Nature gives gold and Art purifies it nature gives Stones that are precious and Art makes them more precious nature gives simples and Art makes them confections And for man that is the most excellent of inferiour creatures they are the ingenious and the spirituall Arts that perfect man And every severall Art hath a kinde of speciall interest in some severall persons For memory they are the rules of method that perfect memory And the rules of invention perfect parts the rules of disputation perfect reason the rules of oratorie perfect speech and generally whether wee looke upon the bodie or whether we looke upon the soule if there be any thing in either that is defective art either restores or helpes it if there be any thing luxurious art pollisheth it if any thing disorderly art corrects it that the Philosopher had good reason to say Art perfects nature for he could doe nothing but by Art now if Art give such perfection to nature that is so lame in it selfe what perfection doe Christians draw from that that is the Art of all other Arts the art of Gods booke those heavenly rules of direction containd in the word of God there is no part of man but it perfects for it not only perfects but changeth it changeth our nature not only to some degree but to a totall and compleat estate It converts the soule it rejoyceth the heart it delights the eye for our actions it teacheth us to live for our thoughts it teacheth us to meditate for our speech it teacheth to discourse godly If there were no more Scriptures yet this one Text that I have read shewes the proofe of it It s the Prophets intendment by this Scripture to worke a change in the people of the Jewes to whom he preached to worke an alteration to a better knowing of this by experience that the word it corrects and reformes and there is in every part of it a severall reformation that may be wrought if the heart be hardened here this Scripture teacheth to humble them Turne to the Lord if the armes be infolded this Scripture teacheth to spread them if the lips be sowed up if the tongue stammer that we know not how to expresse our selves before the heavenly majestie this Scripture teacheth to open them Take with you words c. So that which was intended by him when he spake them first is the same that I intend when I handle them now The parts you know are two A rule of excitement and A rule of direction The rule of excitement to two duties one to the dutie of action Turne to the Lord of that I spake Another to the dutie of elocution and that is twofold There is an excitement to a generall dutie of prayer The manner of prayer Take with you words and go to God What words I shewed the last time the words of prayer of confession those are the words and what were the kinds of both and the necessitie of both so far I went Another is this particular forme Take words and say to him This part I am to goe on with And say to him That is and say thus unto him in hunc modum in haec verba after this manner in these words The Prophets intendment is to give them a help for their infirmities in the worke of prayer he pens a forme for them he sets this as an example and patterne of prayer whereby they should make their prayers a forme to use when they came before God He prevents an objection Take with you words and turne to the Lord. I faine wee would take words but where shall we get them what words are fit wee are ignorant we are not acquainted with the language that dutie hath been a stranger to us who will teach us and instruct us Wherewith shall wee come before the Lord what words shall we use when we come before him He prevents the objection in these words And say to him I will lend you words if ye be ignorant I will instruct you these are the words you shall use Like a good instructer he not only teacheth them the dutie that they are to doe but shewes them the manner of the performance he excites them to prayer and repentance and shews to
repentance that crucisies this sin but nature but his gamâ—ng and intemperance these he will keep A true convert makes no distinction of pleasant or unpleasant sinnes no here is my Dalilah begin with that first all iniquity is to be relinquished he that expects pardon of all must renounce all Thirdly there is another reason that thereby hee might draw them to an acknowledgment of the great goodnesse of God that he was able to pardon all Take away all iniquity all summed up together By saying all they acknowledg that God could and would remit all if they repent of all and leave all Note that there is no burthen of sinne so great but God can pardon it and take it away There is a greater all of Gods mercie then of our sinnes and of Christs merits then of our sinnes for all the sins of the world put together they are finite he is an infinite Majestie but in themselves God can number them for they are written in his booke The alsufficiency of that merit and sacrifice that Christ layd down and the price of that inestimable blood that is infinite There can be no number made of the vertue of those drops of blood which Christ shed there can be no number made of that mercie the drops of which God comprehends us with therefore mercie and merit is greater then sin If we can confesse all God can pardon all Look as in nature the Philosopher observed that infinite is of that extent that no finite can be proportionable as an infinite number though there can be none because another number may be added but an infinite number ten thousand millions it is as far off of infinite as tenne because there is no proportion because it may be multiplyed and multiplyed So though sins be many as millions it hath no proportion to the merits of Christ why because they are infinite that blood is of excellent vertue it can wash white because it is infinite it hath sufficiency to pardon all sin and do it easily So it is as if he had said O Lord we are ready to confesse all take all away what we can we alleadg against our selves we beseech thee shew mercie We know thy mercie is greater then our sins as we confesse all pardon thou all The Scripture sets it out by an all too the blood of Jesus Christ cleanseth us from all sin God hath made his promise so At what time soever a sinner repenteth I will blot out all his wickednesse That thereby they might be drawn to acknowledge his gooodnesse and mercie to exclude their sins therefore the Prophet expresseth it by this all Their sins were innumerable but Gods mercie is more innumerable their sins were great but Gods mercie is greater if they will have God to pardon all they must confesse all let this be the form you will use that is the second the extent Now the third is the mayn the manner of the removall they pray for Take away But I see the time is past therefore I will break off SERMON IIII. Hosea 14.2 Take away all iniquitie and receive us graciously c. AS every Nation in the world hath some peculiar language whereby they doe converse mutually one with another so it is true also of all the graces of God which the Apostle cals the fruit of the Spirit every grace of the spirit it hath a peculiar tongue or language a form of speech whereby Christians converse with God There is one language of faith another of repentance another of prayer another of zeale another of thankefulnesse Each of these they have severall words severall kinds of dialects whereby they expresse themselves The words of faith are victorious words the words of thankfulnesse are glad and chearfull words the words of zeale are fiery the words of prayer are winged the words of repentance bitter and heavy words Each of these languages and all sorts of words they have their particular tones and acccents whereby they expresse themselves whereby pronunciation is made For faith forceth out her words thankfulnesse poures out her words repentance drops them out zeal flames them out and prayer darts them out There is none of all these languages but we have a modell of them in this short Scripture The language of repentance that is in those words Turne to the Lord. The language of prayer in those Take away all iniquity The language of faith in those Receive us graciously Of thankefulnesse in those we will give the calves of our lips And lest any of these should be wanting we may find the fifth too the language of zeale that is in the Prophet that excited the people to these duties Take with you words and turne to the Lord or turne to the Lord and in turning take words and say c. Some of these words I have spoken of already you may remember I divided the whole into two parts A rule of excitement and a rule of direction The excitement to two duties the duty of action Turne to the Lord and the duty of elocution In generall take to you words and in particular it hath reference to this forme say thus to him make your prayers after this if you cannot doe that use this prayer that was the excitement The rule of direction or forme of prayer and thankefulnesse that he gives them followes That consists of two parts One part is for the donation of grace Take away all iniquity The other is promissorie for the returning of grace the grace of thankefulnesse So will wee give the calves of our lips I am yet in the former of these and that consists of two parts the precatory One part is deprecatory for the removall of ill Take away all iniquity The other is supplicatory that is for the pouring out or the effusion of good the best good the good of grace receive us graciously I am yet in the former part I considered three parts according to the three words for they have all their phasis It is not take away sinne but take away iniquity it is a word of weight It is not take away our iniquities or this or that iniquity but all the reason of that I gave also the extent of it for the removing of all you heard it The manner of removall that the people must beg that is in this Take away all a word that is very full of a large signification It is more then forgive Compare it strictly with the nature of the word and it is more then crucifie The forgivenesse of sins that properly concerns culpa Sin may be committed where it is forgiven according to the essence of it it is not alway wholly crucified and taken away It is more then subdue and mortifie and keep under sinne Sin may be mortified though the dregs and lees and seeds of it are still behind it shall never be put out wholly out of any vessel of election in this life But this word in the prayer extends to both Take away
hath given him a Spirit of Prayer In hearing of the word thankfullnesse must goe up as a Sacrifice that God hath given us his Ordinance if we look upon the Sun upon our Friends upon our lives looke any way before us behind us still there is occasion of thankfullnesse because Gods mercies are continued Thankfullnesse must not onely daily but howrely nay every minute it must be offered it hath that advantage of other Sacrifices We must offer praise when God preserves us and delivers us and feeds us and keeps us and cloaths us nay when he corrects us when we rise when we lie downe when we eat when we fast when we goe forth when we returne in every passage of our lives there is occasion of the Sacrifice of thankfullnesse that as they took in the oblation of Calves to all kind of Sacrifices so he would have them take thankfullnesse in every duty when they professed to turne to God in repentance when they prayed to God Take away iniquity and we will give thee the Calves of our lips that he might stir them up to offer the daily Sacrifice of praise So David makes it a daily and hourely Sacrifice Seaven times a day I will praise thee That is often on every occasion he would excite them to the practise of this duty This is the third reason So much of the phrase both the ground of it and the reason why the Prophet chose it But one word more briefly and that is of the connexion and then I have done with this Text and shall pick out some other suitable to the times and there lies a great deale of weight in the connexion Weake understandings will be too prone to wrest it So will we give thee Mark it Take away iniquity and receive us graciously so will we give the Calves of our lips That is forgive our sins remove thy judgements and then we will prayse thee Shall we think the Prophet taught them to condition with God if thou wilt take away our punishment then we will praise thee or else not I could recite some such Stories out of the blindnesse of Popery but because they are out of the Legend I think them not worthy the rehearsing of those that have cast their Images into the Water because they did not keep them from stormes shall we think that they doe condition with God No the pious heart brings his Sacrifice in his hand if thou wilt save me I will blesse thee if thou wilt not I will blesse thee though thou pardon not our sins we will blesse thee for the continuance of our lives what ever thou doest we will blesse thee That cannot be the meaning of it St. Austin presseth it well God forbid sayth he that a Christian should reason thus None of you would take it well at your Childrens or at your Wives hands to adhere to you in prosperity and leave you in adversity to say I will live with you in plenty but when plenty ceaseth then Farewell Sayth Austin well look thou wouldest be loved of thy Wife though there be no desert in thee though there be nothing to perswade her because of the conjugall bond and wouldest thou love God for any thing out of himselfe For by-respects Thou wouldest think much if thy Wife should love thee for by-respects and not for thy selfe and wilt not thou doe it for God It is like that phrase where Jacob seems to stipulate with God in the same nature If God will be with me and blesse me in my journey and give me bread to eat and cloaths to put on that I returne to my Fathers house in peace then God shall be my God Shall we thinke that Jacob so humble a man would contract with God to bring him home in safety and then he would serve him or else not No oft times the Hebrew Particle is onely a consequent not a condition and it is thus much after or when God hath brought me home I will serve him more conscionably and devoutly I will declare it to all the World and set up Altars to his praise then God shall be my God So here Take away iniquity and receive us graciously when thou hast done that then we will enlarge our hearts to powre out the Sacrifice of praise we will multiply thanksgivings we will doe it now yet though there be cause now then there will be more to doe it So three wayes it may be justified it hath respect to three things First as it hath respect to that that the People did so it justifies the connexion of the phrase They had sinned it hath respect to that phrase Take away iniquity and then we shall have cause that is not all but we shall have boldnesse and encouragement to praise thee As if they had said as long as sin presseth us and our iniquities stand in thy presence so long we cannot blesse thee thou wilt not accept the praise of sinfull lips therefore first remove our iniquities that we may give thee a pure Sacrifice of praise We dare not look up to Heaven now our sins are on us but receive us graciously and pardon our iniquities that we may bring thee a holy Sacrifice then it will be acceptable So it is justifiable that way as it hath respect to the work of sin So the Point is this He that will give a true Sacrifice to God must first lay aside his sins There is no oblation of thankfullnesse if sin be in the way Praise is not seemly out of the mouth of a sinner that is it is not acceptable it is a reproofe to him that offers it and a dishonour to him that should accept it It is not honour to God to take a Sacrifice from polluted lips those lips that he hath made for himselfe Therefore he hath made mans tongue his glory when we with one breath blasphemes that sacred name and then perfunctorily blesse him If I regard iniquity in my heart the Lord will not heare my Prayers nor accept my praise In Psal 50. he expresseth himselfe so he brings in God reproving a Sinner that calls upon his name and doth not forsake his sins What hast thou to doe to take my name or my word into thy mouth since thou hatest to be reformed It is well observed of Origen when he was to make an Extempore Sermon to the people at Jerusalem that because he was an Eloquent man he would speake so he let his Book fall open to choose his Text and it opened upon this place What hast thou to doe to take my words into thy mouth his heart struck him because he had put incense to an Idoll and he sat downe and wept His heart struck him because he knew he was conscious of the sin O that our hearts would doe so we come to heare the word and to Preach and to sing to his praise and we bring our sins with us we make obstacles to the ascent of our Prayers by bringing our sins
resolves to keep all therefore he saith he loves all If we will get his resolution to keepe them we must get it to love them here is the first thing what he had done for the time past I have loved it is but transient and occasionall therefore I will not stand longer on it The second is not onely a testification of what he had done but of what he would doe set downe by two resolutions First in the first part of the words My hands will I lift up to thy Commandements which I have loved here is love the Load-stone and the hands though they be feeble will follow after love the Proverb is now altered it is not Vbi amor ibi oculus I will lift up mine eyes but my hands his heart was enlarged and his hands were lift up he shews his love in the outward parts as well as in his affections I will lift up my hands to thy Commandements which I have loved A new expression and hath not a paralell that I know of in all the Scripture therefore it will not be so easie to give the proper and true grounded meaning of it why it is set in this forme I will lift up my hands to thy Commandements There are other wayes it might have beene varied and then the meaning would be easie if it had beene thus I will lift up my eyes to thy Commandements to lift our eyes to Gods Commandements is to apply our selves to the reading and learning of them and to study of the mysteries of the Kingdome of Heaven Or if it had run thus I will lift up my heart to thy Commandements there are many paralell places for it To thee O Lord will I lift up my soule he that sets his heart upon God sets his heart upon Gods Commandements the heart will be lift up though it move not in the body it can goe up to Heaven and ascend to the place from which the Commandements come to the â—hrone of God but it is not so I lift mine heart or I lift mine eyes if it had run thus I will stretch forth my hands to thy Commandements there might have beene a faire account to stretch out our hands to thy Commandements to apply our selves to practise for a man to imploy himselfe to and imbrace it and delight in it The 〈◊〉 Land shall stretch forth their hands to God that 〈◊〉 a phrase paralell in that sence but it is no◠〈…〉 Lastly if it had run thus the sence had been easie I will lift up mine hands unto thee we lift up our hands to God in prayer and the proper gesture of Prayer is to spread and lift up our hands even Aristotle himselfe foresaw so much and it was the practise of the Heathens as appeares in Homer Horace Virgill and other Poets but Aristotle heare him for all when we goe about to make our Prayers we stretch forth our hands to Heaven or lift them up the proper gesture of prayer is to lift up the hands Paul shews it 1 Tim. 2. I will that men pray in every place lifting up pure hands The lifting up of the hands is put in Scripture for Prayer but it will not beare it so it is not good sence I will lift my hands in prayer to thy Commandements The Commandements are not the object for prayer to be directed to but God I will pray to thy Commandements we cannot doe so unlesse it be by insinuation we may take it so as a gesture of prayer I will lift up my hands to thy Commandements that is to thee in thy Commandements in the custody of thy Commandements Obedience is a forcible Prayer to God it selfe A man that comes to God in Prayer must bring obedience and so lift up his hands to the Commandements Or else thus I will lift up my hands to thee for the keeping of thy Commandements no man can keep the Commandements but by Prayer it is grace that must come from God and be fetched by Prayer by insinuation We may take it as a gesture but that is not the proper meaning in all these variations the meaning had been easie but there is an Emphasis in both words I will lift up and I will lift up my hands to thy Commandements both words are remarkable Sometimes the lifting up of the hands doth not betoken supplication sometimes it betokeneth admiration the lifting up of the hands when men are astonished and ravished with an object it might be so well there was no mans soule more taken and ravished then Davids when he was in contemplation of Gods commands I will lift up my hands admiring the excellency of the commandements We lift up our hands sometimes when we betake our selves to refuge and David might well consider it as his refuge hee looked over all outward helps he was in affliction and distresse hee leaves all inferiour helps and hath recourse to God and he goes the right way in the way of his commandements The hands are lift up sometimes for comprehension when men lay hold of a thing that is the meaning I have lift up my haands to thy commandements for the laying hold and practising of them both words have an Emphasis First upon the word Elevabo I will lift up it implies thus much the commandements of God are sublime A man lifts up his hand to that that is above him they are of a sublime nature they are sublime commandements they are all above us they are sublime and high in many respects Sublime in respect of the originall they come downe from God The doctrine of John Baptist it was from heaven all the commandements they were given from the mount they are higher then so they are given from heaven from God himselfe they are sublime in the Originall Sublime in the matter of them heavenly oracles dictats of divine wisdome And sublime in regard of the difficulty in keeping of them they exceed humane strength too nature cannot reach them nay nor grace according to that small proportion we receive in this world grace is infirme but nature is altogether impotent Lastly in respect of the scituation of the commandements In truth and in deed we have them in the booke of God but they are written also in heaven Lord saith David thy word endures for ever in heaven Moses Deut. 30. he tels the people the commandement is not farre it is not in heaven but in thee in thy heart and in thy mouth not as if it were excluded from heaven for that is the proper place of it but he speaks by way of dispensation because God made it neere to men when he gave it so he saith it is not in heaven or else it is properly in heaven because it is the Idea of the divine mind will and counsell of God it is in heaven because it is imprinted and graven perfectly in the hearts of the Saints and Angels it is not only perfectly written there but perfectly kept there all the essentiall parts
sent to a Stranger and yet inclined his heart to make ready the roome even in his absence It must needs be supposed that if it had beene any of Christs Followers if it had been any of his Disciples though of those that were his secret Disciples if it had been any of his Allies or Acquaintance in all likelihood the name would have been set downe to us if not declared to the Disciples Christ that knew the house by his prescience knew the name Sciebas domine Jesu nomen c. sayth Ambrose well Lord thou diddest know the name of the man thou did'st conceale it from thy Disciples that they might know thee the better And then the second is why the Evangelist conceals it from us that is upon speciall reason to teach us thus much that we should not spend our time about things circumstantiall that we should not neglect the weighty matters of the Gospell that we should not take up our thoughts and bestow our Studies so much on times and persons and places the knowledge whereof is not so profitable as the knowledge of the things that we should labour to be excercised in matters that are morall in matters of faith in the knowledge of those things that sanctifie the heart and be directions to life what will it profite me to know the names of the two Disciples that were sent to loose the Colt since I have their example of obedience though I know not their names what though I cannot tell who was the Woman that washed Christs Feet with her Tears and wiped them with her haire I may benefit no lesse by the example of her penitence What if I cannot tell this mans name to whom these Disciples were sent since I enjoy no lesse the example of his piety It hath pleased the Spirit of God in wisdome to conceale from us the names of the Authors of some Books both in the Old and New Testament the Pen-man of the Epistle to the Heberws is not certainly knowne and diverse Books in the Old Testament what is the reason God will have us beleive his word though we know not the Authors it is not the word of the Pen-men but of God it is Written by the Spirit of God though we know not whose hand God guided it is not a thing materiall to know who was the Author but it is our happinesse that we have the Books what would I care much though I had never knowne the name of Peter though I give all reverence to the memoriall of Christs Pen-men so I have the example of Peters Repentance let me get that let me be one that treads in his steps though I had never known him What would it skill or disadvantage me if I had never knowne the name of Job if I had him but described the man that dwelt in the Land of Vz so I reach to the excellency of his patience he is like Job not that knows his name but imitates his vertues Or what would it disadvantage me if I had never knowne the name of the blessed Apostle Paul since we have his excellent Writings that are a light to our Feet Therefore let us not spend time in knowing persons especially if they be concealed the same wisdome of God that reveales the names of men for our remembrance and imitation in some places to teach us to look to things that are usefull and not to the knowledge of persons or names So much of that that is the Person to whom they were sent considered according to his appellative name that is set downe the good man of the house and according to his proper name that is concealed and not set downe that he was Peter or James or Mark or the like it is not set downe to teach us to study the imitation of his vertue I come to the second that is the Message they were to carry The Master sayth where is the Guest-Chamber That I shall consider three wayes there are 3. things observeable There is the strength of the Patent or Commission The Master sayth Here is the enquiry after the place provided where is the Guest-Chamber And the end to which it is deputed the deputation of the end for which it was furnished That I may eat the Passover with my Disciples The first is the strength of the Commission The Master sayth It is not one of Christs highest names that was given him while he was on Earth nor simply the lowest It is the lowest of all the titles of reverence that are given him and he gives direction to them to use this word The Master sayth of all other it was most fit both In regard of Christ that sent In regard of The man that received the Message In regard of The Disciples that were sent It was most fit not the God of Israel not King Jesus of Nazzareth or the Lord but the Master it was most fit in regard of Christ it is a name most proper to him the use of this word expressed great humility in Christ It was the most proper name One is your Master as One is your Father Call no man Master on Earth even those that are our Masters in civill respects are not our Masters in regard of Christ The Elders in the Revelation as they cast downe their Crownes before the Lamb so all Titles of honour and dignity stoop to Christ other Masters they have the Government over some perticular persons he it is alone that is the Master and Governour of all other Teachers are called Masters but they are Disciples sayth Austin well before they be Masters they teach others sometimes but they must first learne themselves sayth Ambrose well They first receive from Christ their great Master those instructions that they may communicate and impart to others but he is such a Master as Teucheth and Learneth not it is he alone that teacheth all and learneth of none because he is the wisdome of God therefore most properly the Master because of the latitude of his knowledge because of the latitude of his power Then it is a name of humility that Christ he could not use any lower but the Son of man that is the name usually he professeth of himselfe The Son of man came to save that which was lost But this of Master is the lowest of all the Titles of excellency that were given him and now he was in a state of humility and therefore even that name he makes choyse of It is to expresse his humility that he is pleased to call himselfe the Son of man we never read in all the Gospell that he called himselfe directly the Son of God He did heare the Confession with joy and delight when it was made by Peter and the Apostles and Disciples but yet in the very same place Mat. 16. he forbids them to tell the World See yee tell no man that Jesus is the Christ that is the Son of God What was the reason Partly because he would not have the
aloft and thy heart below grovelling upon the Earth Is it not a shame for thee to be upright in body and to creep upon the Earth in thy mind God that cannot away with a heart that is puffed up he expects a heart that is lifted up and thus elevated to him Therefore in the Old Testament we find that in all holy performances to signifie the elevation of the heart the Saints went up Christ would be transfigured in the top of the Mount he often Preached to the People from Mountaines to note his Heavenly Doctrine He did oft withdraw himselfe for Prayer and he prayed upon the Mountaines So did Daniel get himselfe into an upper Roome So Peter in the Acts he got to the top of the House not onely for privacy but to note that a man that will goe to meet God he must ascend higher in his spirit Therefore Jacob saw a Ladder in his Dreame to note that every man that comes before God in Prayer or in any holy performance he must ascend Sayth St. Ambrose well ascend thou in holy performances let thy heart be lifted up Doe that indeed that thou art incited to in receiving the Sacrament Lift up your hearts it must be a Roome aloft an upper Roome We lift them up to the Lord. Then know if thou wilt be partaker of those divine Mysteries if thou wilt have true comfort of that supreame union as St. Austin speaks Pietas c. Devotion will knit those together that the Elements in the World hath seperated we are seperated from the Saints in Heaven but faith and a heavenly conversation will knit us together we shall have union with that society If we will give God a Roome fit to welcome him it must be a large Roome and an upper Roome a heavenly heart Lastly it must be a furnished Roome what is the furniture The variety of graces wherewith the heart and Conscience of a man is to be adorned that is the Furniture Carefull we are to provide furniture for our bodies and for our Houses and for our Chambers in which we lodge but there is a Chamber that is in us that is neglected The Saints of God had a care of this sayth St. Bernard Every Saint provided some furniture when they came to God Mary Magdalen the furniture that shee provided was in humility shee laid a sure foundation Thomas the Apostle he made his provision in solidity of faith John the Apostle he made his provision in the enlargement of love Paul made his furniture in the intimate inward secrets and Mysteries of divine wisdome and Peter his in repentance So every one that will receive Christ and wellcome him must make provision What is the provision that he requires Faith and repentance the beleiving heart and the pâ—nitent heart Let the roome be washed let there be repentance and then it is provided Let the Roome be swept let there be faith and then it is provided These are the hangings and the furniture and much more that you may add in your owne Meditations This is the heart where Christ will loâ—ge Remember these things you that are to receive the Mysteries This man that gave entertainment to Christ thought it a dishonour to bring him into any Room that was not prepared he made it ready before Christ sent by the instinct of the Spirit by one word of the two Disciples God sends to you Disciples not so powerfull in speaking but Disciples after Disciples and intreats you to make ready He sends not a Commanding word where is it He asks not so but he beseecheth you that you would make your hearts ready Now is the solemne time to bring furnished hearts it was at this time when Christ went in triumph to Jerusalem they cut boughs of palme and strewed them in the way to shew that he was the only Conquerour it was then that they cut downe boughs of trees to shew how powerfull the Evangelicall Axe was that was laid to their consciences to bring them to the duties of pietie they did not only strew boughs but their garments that is saith St. Ambrose well all their glorie and dignitie they were not ashamed to lay all at Christs feet it may be some of their cloathes were costly you will not part with a fashion you will not consecrate one to Christ nay the more you are spoken to and entreated the more you encrease in your exorbitancie Doe you think that ever Christ will lodge in that bosome that is set to sale to every ludibrious wanton eye will Christ take his roome there judge ye thinke with your selves will he remaine in that braine to sanctifie the imaginations of it that is so frizled and that he will glorifie that face that is so altred to another colour then he gave it doe you furnish and provide your bodies so for Christ cares he for these carriages must these be your Easter entertainment will ye thus prepare to come to the Lords Table I tell you I am conscious to my selfe of worse infirmities then you have I dare not deny to adminster the sacrament to any man that reacheth out his hand to take it if there be any that goe on in sinne my charitie shall thinke that there is repentance within but I doe it with a trembling heart I rather wish my selfe No Prophet nor the Sonne of a Prophet Never come to Church and receive those mysteries in such a habite where the outward vanitie is I say there is not the inward preparation there is not a making readie Wee had need to provide more zealously and carefully for the eating of the Lords Supper then they for the Passover it is a Sacrament of more worth and eminencie O that there were but the same man to guide you the man with the pitcher of water I come to you with the booke and with the word of God follow yet that direction and if you will give me the other so shall you have the approbation here that Christ gave this man he shall not say where is the guest-Chamber but I have found it here is a heart for me to dwell in and reside in even this man is he that hath chosen me an upper Roome large and Furnished there I will prepare and make readie So much for this time Angells Inspection DELIVERED IN TVVO SERMONS BY That Learned reverend Divine RICHARD HOLSWORTH Doctor in Divinity somtimes Vice-Chancellour of Cambridge Master of Emmanuel Colledge and late Preacher at PETERS POORE in LONDON EPHES. 3.10 To the intent that now unto the principallities and powers in heavenly places might be knowne by the Church the manifold wisdome of God LONDON Printed by M. Simmons in Alders-gate-streete 1650. 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
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 onely 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 â—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 onely 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 onely 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
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 Vnreverent 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