XXVII. lectures, or readings, vpon part of the Epistle written to the Hebrues. Made by Maister Edward Deering, Bachelour of Diuinitie

¶ The third Lecture vpon the 4. 5. 6. and 7. verses.

4 And is made so much more excellent then the Angels, in as much as he hath obteyned a more excellent name then they.

5 For vnto which of the Angels said he at any time? Thou art my sonne, this day begat I thee. And againe: I wil be his father, and he shall be my sonne.

6 And againe: when he bringeth in his first begotten sonne into the worlde, he saith: And let all the Angels of GOD worship him.

7 And of the Angels, he saith: He maketh his spirits his messingers, and his ministers a flame of fire.

IN these wordes (as I tolde you) the Apostle beginneth to set out the per∣son of our sauiour Christ, by compa∣rison with Angels, and this compa∣rison he maketh in many pointes, as wee shall heare: that the more cleare wee see it, tho more effectually we might confesse his high God∣head, and therefore aboue all thinges, to set him a∣lone: called in the new testament, the high Prieste, and Prophet, and King of his people.

And the first comparison here made, is of the first title before giuen him: that he is the naturall sonne of God, begotten of the substance of his father, whereby he must needs be one and equall with his father: which name, as no Angel hath it, so no An∣gel is to be compared to him.

That thus the Apostle taketh the name of Sonne, ac∣cording to the dignitie of nature, it is plaine in his owne wordes, saying: And is made so much more ex∣cellent &c. verse. 4. making his excellencie according to his name, & his name according to his excellēcie. For otherwise, the name of the sonne of God, may be giuen to euery one of vs: as God calleth Israel his first borne, and all the elect the sonnes of God: So the magistrates are sonnes of God: and the An∣gels also the sonnes of God, but we by adoption & grace: the magistrate, because he executeth y^e iudge∣ment of the Lord: the Angels, by creation: none of vs according to the worthinesse of our owne na∣ture. But by nature, substance, eternitie, as the Apo∣stle here meaneth, there is none the sonne of God, but Christ alone. And that thus Christ is the sonne of God, he proueth it, first out of the second psalme, where it is said: Thou art my sonne, this day haue I begot∣ten thee: Where the Prophet shewing causes, why the whole world should not preuaile against Christ he saith: because God had decreed it in his eternall counsell, and proclamed it with this sentence: Thou art my sonne, this day haue I begotten thee. That is: this day haue I declared that thou art my natural sonne, meaning especially the time in which he made him knowen in the worlde, by his wonderfull workes, as S. Paule ment when he saide: God was made mani∣fest in fleash: noting the power of the spirit working in him, in his birthe, life, death, resurrection, and ascension: So (this day) noteth not any particular time, but all times in generall, wherein God hath

shewed his power in Christ, as especially in the time he liued among vs. And it see meth that the Apostle maketh manifest this sense of his wordes, in that he addeth to the text alledged in the vi. verse, the time when it was fulfilled, leauing this without any di∣stinct time, as that whiche apperteined to all times, in which Christ should be shewed to be the sonne of God: especially as I saide, in his life, and before, or since, as God sheweth his glorie in him: So this sen∣tence was true when he appeared to Abraham, Ia∣cob, Moses, to any of the patriarches or prophets, or after his ascension, when he appeared to Stephan, to Paule, or any other, or whensoeuer he sheweth his power to defend his church vnto the end, according to his owne promise: I am with you to the latter end of the world. And thus this word, (to day) is takē in that which is after alledged: To day if ye will heare are his voice, harden not your hearts. And againe, In the day of health I haue heard thee. And, in the day of saluatiō I haue succou∣red thee: meaning no particular day, but al the time that the word is preached vnto vs.

It followeth: I wilbe his father, and 〈◊◊〉〈◊◊〉 •…•…y sonne. This is another texte, to proue Christ the naturall sonne of God. It is written in the seconde of Samu∣el the seuenth chapter: and they are the wordes of God vnto Dauid, by the Prophet Nathan, to giue him a promise of the blessing of his seede after him, which was begone in Solomon, who built the tem∣ple, and whome God so highly aduaunced in all wisedome, richesse, and honour, that the Fatherly prouidence of God appeared ouer him, as ouer an

especiall chosen sonne. All which, as it was promi∣sed to Dauid: so Dauid looked for the perfour∣mance of it in Christ, and to be figured in Solomon his sonne after him: whose temple was a figure of the Churche of Christe: his riches a figure of the great graces of the spirite of Christe, giuen to his Church: his honour aboue all kinges a figure how kinges should submitt them selues to Christ, and be nurlefathers, and Queenes nurses to the Churche of Christe: his wisedome a figure that in Christe should be hid all treasures of wisedome and know∣ledge: and finally, he called by name, the sonne of God, in respect of his blessings, as a figure of Christ who is the eternall sonne of his father, in nature of his person.

And so the Apostle here alledgeth this place, without any suche long exposition, howe the place is meant, because we should see in it, that the people of Israel were not so ignorant of the Scrip∣tures as we be: but brought vp in the knowledge of the lawe, and taught the vnderstanding of it, euen from their •…•…dell as we shoulde be. And thus haue we heard this argument of the Apostle. Christ hath a more honourable name then the Angels: therefore he is more excellent then they.

Nowe also let vs see the manner of proofes here vsed.

He proueth Christe to be the naturall sonne of God, by textes of Scripture witnessing 〈◊〉〈◊〉 he don•…•…∣eth that Angels are so, because God in his scriptures

neuer spake it, for so he beginneth: Vnto which of the Angels said he at any time &c.

The self same maner of proofe againe he vseth in the 13. verse following. Because the scripture saide it not, therefore he proueth it is not so: making his * 1.1 argument negatiuely from authoritie of Scripture: whiche in all thinges, what soeuer man is required to do or know in matters of religion, is euer a most certeine conclusion: God spake it, therfore we must doe it: God spake it not: therfore we haue nothing to doe with it. And this argument must needes bee good, so long as this word of the Lordo doeth en∣dure: What I commaund thee, doe that only. And so long as this is a iust condemnation of all our owne deui∣ses: who required these things at your hands? And so long * 1.2 as this shalbe true, that our wisdome is folishnesse, and * 1.3 we cannot doe well, but when we bearken to the worde of God that shineth in our harts, as in a dark place. True it is, and if we had but the wisedome of chil∣dren, * 1.4 we must needes see it, that all particular lawes and orders, with which we may be bound, they are not set downe in precise words of Scripture: but it is as true that the nature and propertie of euery lawe or order is so described, that the worde of God, as clearely is followed in it, as if the wordes of the law were set downe in it.

For of all decrees to be made in his church, hath not God said? It must be without offence: it must edifie: it must bee comely, and according to order: and it must serue to the glorie of God.

Now God hauing giuen grace into our heartes, to iudge what soeuer we decree by these rules, is not the word of God the warrant of it? By such mani∣fest proofe ofscripture, the church of Christ doeth iustifie all that she doeth. Thus the Apostle proueth heere his doctrine. Thus we must do, if we will bee the Apostles scholers. Marke well this reason, for it is worthy. God said to Christ: thou art my sonne, therfore he is his sonne. God said not so to any An∣gel: therefore no Angel can take the name vnto him. In like manner we will dispute with them. God said: The true worshippers should not go to mount Sion, nor to Ierusalem, but worship God in spirit and trueth. Where said he, go a pilgrimage, or go vi∣sit * 1.5 the holie sepulchre? God said: Doe not obserue day∣es, and monethes, and times, and yeeres. Where said he, * 1.6 keepe vnto me, Lent or Aduent, imber weekes, or Saincts Eeues? God said vnto vs: It is the doctrine of diuels to forbid marriage, or to commaund to abstaine from * 1.7 meates. Where said he, eate now no fleash, now no white meate: let not the minister marrie? God said, Let euery soule be subiect to kings & princes: and the autho * 1.8 ritie of such men, let it not be in his Apostles. Where said he: let the pope haue the gift of kingdomes, bee exempt from authoritie of man, weare a triple crowne, and haue Lords and noble men vnder him? God said: Cursed 〈◊〉〈◊〉 he that addeth ought to his law, or ta∣keth * 1.9 from it. Where said he: the pope shall dispense against my apostles and prophets? God said: It is bet∣ter to speake fiue wordes which we vnderstood, then 〈◊〉〈◊〉. thou∣sand in an vnknowen tong. Where said God: the igno∣rant * 1.10

men should pray in latine? With this verie ar∣gument are ouerthrowne all doctrines of men, all traditiōs, alpoperie. And if this argumēt were good in the Apostle, why is it not good in vs? Nay, if this be vsuall in y^• scripture, why are we so dull that we will neuer learne it? Doeth not God condemne the idolatrie of the people of Israel by this reason: They built high places, which I commanded not? Doeth he not * 1.11 condemne all their superstition and vaine worship∣ping with y^• same argument? Who required these things at your hands? When Dauids purpose was stopped * 1.12 from buylding the house of God, was not this the word of the Lord that came vnto him? Where socuer * 1.13 I haue walked with all Israel, spake I one woorde to any of their Iudges, saying: why haue you not builte me a house of Cedretrees? But why seeke we further, whē the law is plaine? What I commaund thee do that onely. And true it * 1.14 is, y^• it is our wisdome, and the Light that shineth in our * 1.15 harts as in a dark place. If once we go from it, as y^• pro∣phet saith: There is no wisdome at all within vs. And this I say, because of some which would not haue argu∣ments * 1.16 made negatiuely of scripture, I think because it is against Aristotles doctrine. But let vs now go forward. It followeth in thevi. verse: Againe, when he bringeth &c. This is the second comparison betwene Christ and the Angels. That it is saide plainely of Christ, who is the sonne: Let all Angels worship him, a thing determined by y^• scripture it self that Christ is not onely greater then Angels: but God to be ho∣noured of all Angels. And he alledgeth to this pur∣pose the manifest prophesie, that whē God brought

his sonne into the worlde, hee proclamed before him this honour: Let all the Angels worship him.

First, touching the alledging of this texte out of the Psalme, we neede not doubt, this doeing of the Apostle is proofe inough, that that Psalme is a pro∣phesie of the kingdome of Christe, of which the psalme saith, that God with great power and glorie would establish it in earth•…•… shewing miracles in his creatures, feare and confusion in his enimies, ioy and gladnes in the hearts of his children, righteous∣nes and holines in their liues: and not only this, but all Angels should worship before him.

Now as he hath taught this, by the testimonie of the prophets giuen to Christ, so after in the 7. verse * 1.17 he sheweth the same on the other side, by the testi∣monies which y^• scripture giueth to angels: of whō sayth he, it is said: he maketh his Angels spirites, and his ministers a flaming fire. The absolute mening of which wordes, wee must learne of the Apostle him selfe in the 14. verse following: where according to this testimonie he hath defined their nature, and called them ministring spirites. Then in these wordes he maketh his Angels spirites, and his ministers a fla∣ming fire, hee nameth them a flaming fire, accor∣ding to y^• similitude in which their glorie hath ben seene: as the angels that were with Elizeus, his ser∣uant sawe them as chariots of fire: the similitude of the beasts which Ezechiel saw, were as coles of bur∣ning * 1.18 fire: and the Seraphims haue their names, be∣cause they are of a fierie colour: and these wordes▪ spirits and ministers we must resolue thus, ministring

spirites. So out of this texte, his argumēt stādeth thus▪ Christ is called the sonne, the first begotten sonne, whome the Angels worship: but the Angels are his ministring spirites: therefore Christ is greater then the Angels. Now for the allegation of this text, the Apostle is a sufficiēt witnesse to me, that this verse of the 104. Psalme, is ment of the Angels of God, and not of the windes: and I see no reason to the contra∣rie. For first he mentioneth the winds before, where he saith: He walketh vpon the wings of the winde: and therefore a repetition of the same in other wor∣des was not necessarie▪ Againe, seeing ministers here signifie those which execute Gods power to saue his people, I see no cause to attribute it to the windes: for though God euen by the elements help his peo∣ple manie times, yet that praise is not giuen as a name to the element, which is done in the Angels. Now, where it is obiected, that the Prophet there setteth out the maiestie of God, according to his go∣uernement in thinges of the worlde, I graunt it, and so the ministery of Angels was then open & known in the world. And therfore of Angels also the Pro∣phet speaketh, as of them in whome the glorie of God shined, euen as in the heauens, the cloudes, the lightnings &c. beside this, in these words the apostle wil proue what is the nature of angels, which requi∣reth that he should speake in the naturall sense of the prophets wordes. And the preposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vsed of the Apostle, seemeth not to be without cause: for though it be the Hobrue phrase▪ as it is saide, yet it may well haue iust cause, why the Apostle vseth it in Greeke, & it signifieth as much, as if he said thus:

Vnto all Angels, we may say: you be but mini∣string spirites. And so it is like vnto the text next al∣ledged of Christ. To the sonne he sayth, &c. And thus the preposition is verie conueniently vsed, and ma∣keth the Prophets wordes a naturall description of the Angels. Therefore for my parte thus I say, and thus I am persuaded, that as it is here alledged: so the wordes were ment, of the angels of God which are his ministers to execute his will, for safetie of his people. And thus muche of the Apostles argument here made.

Nowe, where our Sauiour Christ is here called, the first begotten sonne of God: both Sainct Iohn suffi∣ciently sheweth the meaning of it in the beginning of his gospel, and S. Paule doth plainly expounde the word. Iohn saith of our sauiour Christ: that he was in the beginning, with God: that al things were made by him, & without him nothing was made at al: which is as if he had added, he was his first begotten sonne. Saint Paule expresly addeth the comparison of creatures, naming him, the first begottē, before al creatures, because saith he: all things were created by him, in heauen, in earth, visible or inuisible, angels or powers, by him, and for him, all were made: so this is the first begotten, the maker & creator of all things. And he is called the first begot∣tē, not the first creature, that in this name we might see the blasphemie of Arrius, who sayth: there was a time, when the sonne of God was not: when this name first begotten, is not in respect of nature, as one in time begotten before other, but in respect of his work: as one by whō al other things were begottē.

And againe, being the first begotten of all creatures, in this name he condemneth the blasphemie of Ser∣uetus, which denyed him to be the sonne of God, but onely in respect of his comming in fleash. And that y^• apostle speaketh here of bringing into the world. he meaneth not barely his natiuitie: but as God gaue vnto Christ all the endes of the earth for his possession, so the honourable setting of him in this authoritie, he calleth it his bringing in into the world: as appeareth, because this is the glorie of this bring∣ing, that the Angels shall worship him. And againe, when he sayth, the world, he meaneth not this age of man, but as he expoundeth it in the second chapter, the worlde to come: euen also as the Prophet Esaie cal∣led it, that is: the kingdome of Christ in the world through the preaching of the gospell. And the wor∣ship with which the Angels shall worship him, is, that they shall haue from hencefoorth, no such rule as before, authorized in their owne persons from God, but now they shall giue all glorie to Christ. Euen as we see in his natiuitie, a great multitude of Angels sang: Glorie be to GOD on high, and in earth peace good will towards men, because Christ was borne in the Citie of Dauid, a sauiour vnto all people: So in all his life, in his death, in his resurrection, ascen∣sion, and since his ascension, there neuer appeared angel vnto man, but to the praise of Christe, and to ratifie all honour and worship due vnto him: which ministerie of Angels, because now so clearely it ser∣ueth Christ, the Scripture is fulfilled: Let all his An∣gels worship him.

And now that we haue seene the sense and mea∣ning of this Scripture, in some pointes, I will more particularly applie it to our instruction. It is saide first When he bring•…•… is his first begotten into the worlde: which wordes meane as (I said) when in glorious triumph, God l•…•…deth him into the possession of his kingdome. And as the prophet saith: whē God giueth him his d•…•…n from sea to sea, and from the riuer vnto the endes of the land, that •…•…ll that dwell in the wilder∣nesse * 1.19 may kneele besore him, and his enimies may lick the dust.

Heere we must marke howe this hath beene ac∣complished, and when wee knowe it, if wee loue Christe, let vs set foorth his excellent glorie. This was especially doone (no doubt) in the crosse of Christe him selfe, according as him selfe prayeth, when he entreth vnto it: Father glorisi•…•… thy sonne. And Sainct Paule saith, in it he hath spoyled principait•…•…es & * 1.20 powers, and hath made open shewe of them, and triumphed * 1.21 ouer them vpon his crosse.

A proofe of this wee sawe with our eyes, when Christe vppon the crosse so wrought in the hearte of the Romane cap•…•…eine, that hee cryed aloude: Truely, this man was the sonne of GOD. When all the people behelde it that was done, and smo•…•…e their brests * 1.22 and went backe: when manie Saincts roase out of their * 1.23 graues, and went into the holie Citie. And not one∣ly this worke was in men, but that wee might know the vertue of his deathpearced euen into hell, to bynde iudgement to the diuel and his Angels, with eternal desperation, and to witnesse it vnto his

Church, that the gates of hell should not preuaile a∣gainst it. To this end we sawe the earth did quake, the stones were 〈◊〉〈◊〉, the Sonne was darkened, the graues did open: and this was the beginning of this kingdome.

The increasing and amplifying of this, is the preaching of the same crosse, that is, of Christe crucified, that it might be seene and heard in all the worlde, which had also a glorious beginning in the Apostles of Christe, whome God sancti∣fied to that worke with excellent power, and graces of the holie Ghoste: so that notwithstanding the weakenesse of their persons, yet their voice went into all landes, and their wordes vnto the endes of the earth.

And boldely Sainct Paule witnessed of them∣selues, that God had giuen them glorious weapons to fight withall, weapons not carnall, neither swoordes, nor prisons, as earthly princes haue to keepe their subiectes in feare: but other weapons, in deede more contemned of the worlde, but yet made by God more mightie then al other weapons or engines to cast downe holdes.

For by our weapons sayth Saint Paule: we cast downe mans imaginations, and querie •…•…ighe thing, that is * 1.24 exalted against the knowledge of God, and bring into capti∣uitie euerie thought to the obedience of Christ.

And this not onely was for that age, but as GOD is vnchaungeable in all his wayes: so this is made his euerlastinge ordinaunce, that the

preaching of the Gospel shoulde be his might•…•…e power * 1.25 to saue all that do beleeue. And accordingly this cōmis∣sion is giuen to all that are sent out in the name of Christ, for the gathering together of the Sainctes, for the work of the ministerie, and for the edification of the bodie of * 1.26 Christ, t•…•…l we meete all together in the vnitie of faith, and knowledge of the Sonne of God, vnto a perfect man, and vn∣to the measure of the age of the fulnesse of Christe.

Sith this then is that spirituall pompe, and those victorious chariots, by which the Sonne of God is carried in triumph into the inheritance of y^e world: they that haue eares to heare, let them heare what it is to preache the Gospel of Christ: and they that be called vnto it, let them knowe what woorke they haue in hande: and they that resist it, shall at the last be consumed: as they that be enimies to the glorie of Christ, must needes be made his footestoole. So that euerie one in the regard of so glorious a worke, should humble himselfe to become a labourer in it: yea, the greater dignitie, the more trauell it shoulde bring vnto it. So that princes them selues haue no greater honour, if we wil beleeue the Prophet Esaie, then to licke the dust vnder the Churches feet. By which speache, the Prophet meaneth, that the faithfull & zealous kings which reigne vpon earth, should with the perill of their crownes, not feare to set out, and giue all their strength to the Gospell of Christe, by whiche the Lorde of Lordes is to be settled in his throne, and he that ruleth for euer in the house of Iacob, is to be crowned king.

The preaching of the Gospel is the preparation

of his waye, and the obedience vnto it, is the ho∣nour of his reigne, and what king hath too good a hand to ioyne in this? nay, what king whose spirite is in his nostrels, and all his glorie is but a vading flower, what king (I say) is worthie to be a doer in this worke, but that it pleaseth this immortall and heauenly king of his free grace to accept his labour? so that iustly they are iudged, that are despisers of GOD, and knowe not the Lord of hostes, against whome they are proude. Shall God proclame it with so loude a voice, that when he beginneth this worke, of his eternall decree, to bring his sonne in∣to his kingdome, all the Angels of heauen shall worship before him: and shal a mortal man so farre exalt himselfe, in his wisedome, in his richesse, in his honour, in his nobilitie, in his crowne, in his kingdome, that he shall thinke it a disgrace to giue all his life to the Gospell? Can fleshe puffe it selfe vp so farre aboue the Angels? O (dearely beloued) if we be happie, let vs learne this, and let vs further the worke of the Lorde: the Angels worke with vs. If we will not, we shall pine away in our owne enuious idlenesse, and without vs the Sainctes and Angels shall giue Christ his glorie.

Another thing here we may marke, howe it is attributed to God the Father, this glorifying of Christ, for so he saith: when he bringeth his first begot∣ten sonne into the world: Whereby we learne that it is the worke of God, and let not vs boast: for though he vouchsafe to set our hande to his businesse: yet our hande that is but vanitie, doeth wither awaye

in the worke, except God giue it vertue that it should haue fruite. We cannot so much as speake, except he put his spirite into our mouth: and when we do speake with a good measure of grace, yet the ignorant do not heare vs except he prepare their hearts, and still our worke is nothing worth, but he alone worketh al in al. And for this purpose that we shoulde giue him the glorie of his owne woorke, and not seeke our owne praise, therefore hee hath chosen his workmen as you see, Not many wisemen of the worlde, not many mightie, not many noble: but com∣monly men of small account, & a few in number, he giueth them tongs to speake and they carie his Go∣spel ouer mightie kingdoms, and make it flourish, when al the powers of the realme haue armed them selues against it. And all this that we shoulde con∣fesse, as here the Apostle saith, it is he, it is not we, that giue this kingdome vnto Christ. And seeing it is his worke, who is able to bring all his purposes to passe: it shalbe our wisedome to further that, which God himselfe will make to flourish and pro∣sper, whether we will or no.

And where it is here saide: Let all the Angels wor∣ship him: he giueth our Sauiour Christ a cleare testi∣monie, * 1.27 so to be the sonne of God in petson, that he is also in nature one & the same God with his fa∣ther. For, whome shoulde the angels worship, but God alone? who in themselues haue suche power giuen them of God, that one is able to destroye whole kingdomes, and suche glorie, that our eyes cannot beholde them.

And seeing God hath made this law: Thou shalt wor∣ship the Lord thy God, and him alone shalt thou serue: and yet the Angels worship Christ, how cleare a proofe is it, that Christe is God? for we knowe their per∣fect and willing obedience, and therefore we pray: Thy will be done in earth, as it is in Heauen. So that the Iewes might throughly know, that seeing the An∣gels did worship him, and had so their charge from God: therfore Christ was one God in the maiestie of the father. And most true it is, our sauiour Christ without that nature had neuer taken that honour vpon him. The Apostles of Christe, Paule, Peter, Barnabas, & other men of excellent gifts and singu∣lar * 1.28 power, to worke mightily sighes and miracles: yet would they neuer heare the name of worship. Peter vtterly refuseth: Paule and Barnabas, they rent their clothes, being rauished with zeale of gods glorie, when it is once offered them. Nay, the An∣gels them selues, whiche are greater then all kinges, they cannot abide it: as manifestly we see in the Angel whiche appeared vnto Iohn, when Iohn would haue fallen downe at his feete to worshippe him, the Angel gaue him streight charge: Take hede * 1.29 thou do it not, for I am but a fellow-seruant with thee, and then teacheth him that which heere we learne, that worship only apperteineth to God: so that this text serueth the Apostles purpose very fitly, both to the cōfession of the godhead of Christ, & in his prefer∣ring so farre aboue Angels, that the Israelites might more equally beare it, that he should be preferred be∣fore Moses. In the 7. verse wher he saith, he maketh

his Angels ministring spirits: wee muste note that this name the Apostle giueth them as that wherein is their greatest honour.

For otherwise, if he named in the Angels thinges of least account, it had bene no proofe of the glorie of Christ: but naming that by which they most ex∣celled, & yet exalting Christ so farre aboue them, it is cleare proofe of his excellēt glorie aboue all crea∣tures. So I say here we must note that y^t holie ghost attributeth this to the Angels, as their highe ho∣nour, that they are ministring spirites, wherin let vs wel consider what it is to serue the liuing God, and how truely it is said his seruice is perfect freedome. If he be an Angel, hee hath no greater glorie: and who are wee, and what are our fathers houses, that can fancie vnto our selues more honour, then to feare before God, and walke obediently in his com∣maundements? Howe many times doe Abraham, Isaak, Iacob, Iosue, Moses, Dauid, and all the good kings of Iudah, how many times doe they intitle them selues the sonne of GOD? how many times doth God shewe foorth his great loue and fauour vnto diuerse men vnder this name, to call them his seruants? Or who was euer heard of except Sena∣charib, or Pharaoh, or men like vnto them, that would boast otherwise and say: Who is the Lord that I should heare his voice, I knowe not the Lorde, neither will I let his people go.

Praye (dearely beloued) that wee may haue eyes to see, and cares to heare, and hearts to vnder∣stand, vnto what honour in this day we bee called:

for most assuredly true it is, and all the Angels of heauen beare wittnes vnto it, that in the world there is no greater glorie, then to serue the Lord. If thou were as highe as the Prophet Dauid, yet Dauid had no greater glory to boast of then this, Behold Lord for * 1.30 I am thy seruant, I am thy seruat, & the sonne of thine hand maide. Or if thou were a king aboue all kinges, full of wisedome, riches, honor, as Solomon king of Is∣rael: yet to be the seruaunt of the Lorde were thy greatest dignitie, & aboue titles of kingdomes and * 1.31 countries, this were most honourable: Solomon the preacher, the sonne of Dauid.

Yea the Angels of whom we speake, they haue al their glorious names, of Thrones, Powers, Rules, Principalities, Dominions, in this respect, that they be the seruantes of the Lorde, to execute these his mightie workinges: and take away from them this seruice of God, you take away the honour of their highe calling. So assuredly we may beleeue & con∣fesse it boldly, that amōg men there is no other ho∣nour but this. If God haue made my life to abound in worldly peace, the crowne and beautie of mine honour is to serue the Lord. If God haue giuen me trouble in the dayes of my vanitie, this is cōfort y∣nough, that I am the seruaunt of the Lord. Be our life as it will, either high or lowe, the only fruit of it is the seruice of God: & the onely hurt that can ap∣proch vnto vs, is to forget the Lord, whose seruants we should haue bene: and let vs so much more con∣stantly dwell in this persuasion of heart, because we haue heard that the Lord hath spoken it, there is no

greater glorie, no not in his Angels, then to serue be∣fore him.

Of the nature of angels as they are here described, by the grace of God I shall say more in the latter end of this Chap. Now let vs pray, that as we haue learned, so we may follow, acknowledging the glo∣rie of our Sauiour Christ, and what the honour of his kingdome is: and desire grace that we may be founde woorthie to be labourers in that excellent worke, in which God hath appointed to glorifie his sonne, and that we may serue him in holinesse and righteousnes all the dayes of our life, who is only al the hope we haue, and shall in his good time fill our life with his owne presence, and satisfie our eyes with the sight of his maiestie. And the same onely and liuing God giue vs his holy spirite in which we may be comforted, to liue in his loue, to walke in his wayes, and to account al the world but vanitie, in respect of the inheritaunce purchased vnto vs in the Lorde Iesu, the onely forgiuer of al our sinnes: to whome with the Father and the holy Ghost, be honour and glorie worlde without ende,

Amen.

Notes

• * 1.1

  An argu∣ment ne∣gatiuely from the authoritie of the scripture is sound & good.
• * 1.2

  Deu. 12. 32.
• * 1.3

  Esay. 1. 11.
• * 1.4

  2. Pet. 1. 〈◊〉〈◊〉.
• * 1.5

  Ioh. 4. 2•…•….
• * 1.6

  Cal. 4. 10.
• * 1.7

  〈◊〉〈◊〉. Tim. 42.
• * 1.8

  Rom 13. 1. Luc. 22. 26.
• * 1.9

  Apo. 22. 1•…•….
• * 1.10

  1. Cor. 14. 19
• * 1.11

  Ier. 7. 〈◊〉〈◊〉
• * 1.12

  Esa. 1. 12.
• * 1.13

  1. Chro. 17. 6
• * 1.14

  Deu. 4. 6.
• * 1.15

  2. Pet. 1. 20.
• * 1.16

  Ier. 8. 9
• * 1.17

  Angels are mini∣string spi∣rits.
• * 1.18

  〈◊〉〈◊〉. Reg. 6. 17 Ezech. 1. 13. Esay. 6. 2.
• * 1.19

  Psal. 71. 8.
• * 1.20

  Iohn. 17. 1.
• * 1.21

  Co•…•…. 2. 9.
• * 1.22

  Ma•…•…. 15. 39. Luc. 23. 47.
• * 1.23

  Matth. 27. 51
• * 1.24

  2 Cor. 10. 4.
• * 1.25

  Rom. 1. 16.
• * 1.26

  Eph. 4. 12.
• * 1.27

  Christ is God.
• * 1.28

  Act. 〈◊〉〈◊〉. Act. 10. Act 4.
• * 1.29

  Apo. 19 1•…•…. Apo. 22. 8.
• * 1.30

  Psal. 116. 16.
• * 1.31

  Eccle. 11.