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

The sixte lecture, vpon the 13. and 14. verses.

13 Vnto whiche also of the Angels, saide he at any time? Sitt at my right hand, till I make thine e∣nimies thy foote stoole.

14 Are they not all ministring spirit•…•…s, sent forth to minister, for their sakes which shalbe heires of saluation?

NOWE the Apostle maketh the fifte comparison betweene the Angels, and our Sauiour Christe: in which it is plaine, he is exalted aboue all Angels: And this com∣parison is out of the saying of the Prophet: Sitt on my right hand vntill I make thine enimies thy foote stoole. A singular honour aboue all that euer Angel had: for it signifieth, that God hath taken him into the fellowship of glo∣rie, and giuen him all power, in Heauen and in

earth.

Touching this Psalme, as it is moste true: so it is confessed of all, that it is a prophesie of our Saui∣our Christ, how he should be King of his Church, and vtterly subuert all his enimies, and be our priest after the order of Melchisedech: who should bring an end to the priesthood of Leuie: and according to this meaning of the Prophet, so the Apostle al∣ledgeth this sentence, for proofe of this excellencie of the sonne of God aboue all Angels.

And with this testimonie, our Sauiour Christe him selfe confuteth the Phariseis, when they deny∣ed his diuinitie, resoning of the force of this word, LORD, because the comparison then was with Dauid.

These wordes of the Apostle: To which of the Angels said hee at any time &c. they shewe plainely, what glorie it is to sitt on the right hand of GOD. For when the Apostle sayth: The like was neuer said to Angels, that is: such glorie was neuer giuen them: what can it else meane, but that Christe is confessed to be one God with his father? Or what can we vnderstand to be higher then all Angels, but God alone?

If the right hand of God could signifie his pre∣sence, the Angels are in his presence: and of them, thousand thousandes are before him: and as our Sauiour Christ saith, They see the face of our heauenly father. If his right hand could signifie the fruition or sight of his glorie: the Angels are all blessed

spirites, and see his glorie euen as it is.

If his right hand did signifie any inferiour po∣wer, though it were greater then all the worlde, such power haue also Angels: so that one of them haue smitten whole armies of men, and whole Countries: and therefore bee they also called prin∣cipalities and powers, because no strength in the world can resist them. But seeing his right hand no∣teth vnto vs, that honour whiche neuer Angel was receiued vnto and aboue the angels we know none but God alone: therefore, the Scripture speaketh plainely, in setting Christe on the right hand of his fa∣ther, farre aboue Angels: that he is one God and e∣quall with his father. Besides this, sith it is saide, Sit thou on my right hand, till I make thine enimies thy foote∣stoole: it is plaine, that this is the right hand of God, the power of God giuen vnto Christe, in which he shall ouercome all his enimies: and sith this is the ende of that glorie, that glorie is nothing but the power by which this is brought to passe, and when this shalbe accomplished, that all his enimies shalbe confounded, then this shall bee finished: for him to sitt on the right hand of his father: not that Christ shall ceasse to be equal with his father, but that this kingdome of Christ our mediatour betweene God and vs, in which he keepeth vs: that shall cease, and he shall giue it vp vnto his father, and God shall be vnto vs, all in all.

And thus farre of all these honourable titles gi∣uen vnto Christ: in all which the Apostle proueth

him greater then all Angels. The first is, that hee is called the naturall sonne of God. The second, that the Angels haue commaundement to worship him. The third, that he is a King of glorie, reigning for euer in trueth and righteousnesse. The fourth, that he is Creatour of the world, and indureth when the world shall perish. And fiftly, that he sitteth on the right hand of high maiestie: all whiche are proper titles to the sonne of God, and greater then can be giuen to any Angel: and therefore Christ to be ex∣alted aboue them all.

Now in the 14. verse following, on the contrarie parte the Apostle setteth downe, what is the proper glorie of Angels, that by plaine comparison, this dignitie of Christ might more appeare: and so of Angels he addeth, that they be all ministring spirits, sent out for the safetie of those whiche shall inhe∣rite saluation. Where he calleth them ministring spirites, according to the testimonie of Dauid be∣fore alledged: He maketh his Angels spirits, and his mi∣nisters a fl•…•… of fire, which bothe names, spirites and ministers, the one of nature, the other of office, he bringeth thus into the proper definition, that they be ministring spirites. And because the ministerie of any creature may be in diuerse things, therefore to take away this vncerteintie, wherein their mini∣sterie should be, hee addeth streight: that they are ministers for the safetie of Gods electe. So setting out a perfect definition of an Angel, fully compre∣hending all that wee can, or ought to knowe of

those blessed spirites I for all their glorie is compre∣hended in the nature of a spirite: and the prayse which continually they sing vnto God, is compre∣hended in their ministerie: for they are named mi∣nisters, according to Gods ordinaunce, and good pleasure, so that with continuall praise and thankes∣giuing, and reioycing in the Lorde, they doe their worke as after their example we make our prayer: Thy will be done in earth, us it is in Heauen. Now vpon this definition of Angels, and the former testimo∣nies of the great glorie of the sonne of God our Sa∣uiour Iesus Christ, by good comparison the Apo∣stles conclusion is plaine and manifeste that seeing our Sauiour Christ is so exalted, euen aboue the an∣gels, in all the honour of a King, a Priest, a Prophet, wee ought much more so to acknowledge him a∣boue Moses, aboue Aaron, aboue all Temple, sanc∣tuarie, mercie seate, and all ordinances of the lawe, that he might be alone our onely health and salua∣tion. And thus hee finisheth this first Chapter, in which I saide, he setteth out the person of Christe according to his Godhead, bodily dwelling within him.

Now, touching the wordes, what we haue to note of this, where he saith: to which of the angels saide he at any time: I then sufficiently declared vn∣to you, as God gaue me grace, when I expounded the v. verse. Likewise of Christes sitting at the right hand of God I spake more fully, expounding the third verse.

Where it is here added: Till I make thine enimies thy foote stoole: The Apostle Sainct Paule, speaking * 1.1 of this victorie of Christ, he saith: He shall abolish all rule, and authoritie, and power: noting, as he faith in an other place, that we wrestle not against flesh and bloud, but against principalities and powers, against worldly rulers of this darkenesse, against spirituall wickednesse in high places: * 1.2 wherein we see, of what force and strength our eni∣mies are.

And because he saith: The last enimie shalbe a∣bolished, * 1.3 which is death, we see, that there shall ne∣uer want enimies to the Churche: whereby wee shoulde be prouoked, in regarde of our continuall daunger, to be euer watchinge: and because of our stronge enimies, onely to put our truste in Christe.

And here (I beseech you) let our hearts be in out owne wayes, and of our naturall life, let vs learne wisdome, least we be also vpbraided of our Sauiour Christ, that we can discerne the face of the earth, & * 1.4 of the skie, but we can not iudge of our selues what is right.

Tell me, who of vs hauing a long iourney, by many theeues and wilde beastes, or passing the roc∣kie seas in great and violent stormes, though lie es∣cape a place or two, where no theefe is, not a•…•…ye beaste hath molested him: yet at euerie place of daunger, his feare is still renued: And thoughe he haue passed many highe surges, and deepe gulphes of water, yet at euerie waue, hee is

still affraide: not carelesse, because he hath passed farre: but still carefull, because there is more be∣hinde: and this wisedome we vse, because we know we may as well fall toward our iourneyes end, and as well bee drowned before the hauens mouthe, as when we first began our daungerous voyage. Euen so with the Church of Christ in which this day we confesse our selues to haue our portion: from the first day of her peregrination in earth till her last en∣traunce into glorie, there is a perpetuall hatred be∣tweene the serpent and her head, and betweene the seede of the serpent and her children, in which strife euerie one of vs particularly haue our fight, so that from our mothers wombe, till we lie downe in the graue, our life is a warrefare vpon earth. No age, no condition of life, no day, no night, but brings his e∣nimie with him, and the same enimie armed with sinne and death, as well against the man of an hun∣dred yeares olde, as against the childe that is newe borne: and as well we may fall into condemnation through apostasie of old & croked age, as through concupiscence and pride of youth. And if at any time we become secure, like a carelesse people who haue our senses dulled with an idle dreame of peace, it is not because webe out of danger, but according to the parable in the gospel, The strong man hath posses∣sed a•…•… & therfore al things seme to be so safe & sure. Let vs therefore be wise, & shake off the weight of this dull sluggishnes, which presseth vs downe, that with attentiue eares wee may willingely heare

his louing counsell, who one day will breake the strongest head of all our enimies. Hee biddeth vs watche and pray, because wee knowe not the day nor yet the houre: and so much the rather let vs doe it: because we stand not in danger of robbing, or drowning, or tearing with wilde beastes: which yet would make vs affraide, though death should end our miserie: but we stand in daunger of grea∣ter calamities, when death shalbe abolished, whether we shalbe accursed in eternall fire, or whether wee shalbe the blessed of the Lorde. And as the perill is great, so we haue heard the enimies are strong, and such as before whome we are verie cowards: for be we otherwise neuer so valiaunt to indure paine, to quarell, to fight, to despise any daunger, as it is the manner of a great many ruffians in deed: but men of good courage they would bee called: bring mee one of them in battell against these enimies: wee haue to striue against pride, against concupiscence, against idle games, against all sinne, and thou shalte see no boy, no woman, no sickeman so verie a co∣warde: he hath not the heart to strike one blowe, but yeeldeth him selfe a slaue, and is led away as an oxe to the slaughter-house. Let vs therefore watch: Let vs pray: for in this dangerous battell, in which these strong men are verie cowardes, what can we do? Euen let vs denie our selues, and trust vnto him that sitteth on the right hand of his father, and hee shall make all our enimies our footestoole.

And this word we must not lightly passe ouer: for it noteth a certeine & great confusion vpon the

enimies of Christe: forthough it be sometime ho∣nour to be named the Lords footestole, as where it is saide: Heauen is my throne, and the earth is my foote∣stoole. * 1.5 And especially in the lamentations of Iere∣mie, where he saith, The Lord hath darkened the daugh∣ter of Sion, and throwne downe the beautie of Israel, and hath not remēbred his footstole. Yet in this place, where * 1.6 it is spokē of Gods enimies, it noteth their extreme ruine and shame, euen as of those, whome wee doe stamp vnder our feete.

An example of this we haue in the Iewes: whose name was once so honourable? how doe the Pro∣phets glorie of the house of Iudah? yet since they haue taken vp this enimitie against Christ, and sett them selues against his Churche and people, they haue had experience of the Lordes right hand, and their name is a name of shame and ignominie ouer all the worlde.

An other example we haue of Rome: what citie had once such honour? & what name was of more renowne? yet since it hath beene the seate of Anti∣christe, enimie to the sonne of God and to his Gos∣pell: as she hath filled her selfe with all abhominati∣ons, so God hath troaden her vnder feete, and (as the Prophet sayth) shee hath left her name as a curse * 1.7 vnto the chosen of the Lord: that I assure you, in my eares, & in the eares (I am sure) of many thou∣sands moe, the citie of Rome is a citie of contempt, of ignoraunce, of sinne, like a deade stock, whose sweete blossomes and pleasaunt fruite is withered and worne away, And her roote (as the Prophet saith) * 1.8

is rottennesse, and her bud as the dust: and suche shal bee the ende of all the enimies of the Sonne of God.

Nowe followeth in the last verse this definition of Angels, whereof we spake before: in whiche we learne and so confesse, that they are ministring spi∣rites, sent out for our safetie and defence: so that hereafter, whosoeuer will dispute with vs aboute Angels, with one worde we will answer him, and cut off all curiositie. This we knowe, and we know it onely, and who so euer knoweth more, hee knoweth nothing but the vanitie of his owne minde.

Angels are spirites, whiche serue the Lorde▪ for his Churches safetie. If yet we wil be vaine still, and thinke: yea, but what are Archangels, principali∣ties, powers, rules, thrones, dominions? What are Cherubim and Seraphim? All these, how so euer they be called in diuerse respectes diuersly, they are all Angels in condition and nature, as they are so here defined. For if any Archangel, throne, or do∣minion, or any other name that is named, were any way greater then an Angel, all this disputation of the Apostle were nothing worth: for how could it proue the excellencie of Christ aboue all creatures, because he is greater then Angels? If Cherubim or Seraphim, or any Archangel were also greater then an Angel? And therefore that the reason of the A∣postle may be (as it is) strong and vnanswerable, we must confesse, all blessed spirits whatsoeuer they be, they be all this, and this is their glorie, that they be▪ Gods ministers, for the safetie of his children.

This doctrine the Prophet Dauid teacheth also ve∣rie plainely in the 34. Psalme: The Angel of the Lord pitcheth roūd about thē that feare him & deliuereth them. * 1.9 And againe in the 91. Psalme: He shall giue his An∣gels charge ouer thee, to kepe thee in all thy ways: they shal * 1.10 beare thee in their hāds, that thou hurt not thy foote against a stone. And according as this is Gods worde, and his promise: so we haue many examples, howe he hathe at all times iustified his faith in the perfour∣mance of it, that we might not stagger in this doc∣trine of Angels. The Patriarches, the people of Is∣rael, the Prophets, the Apostles, and Saincts of the new Testament, our Sauiour Christ himselfe: we haue seene howe the Angels haue beene with them in daungerous times, and ministred the help of God vnto them.

Now touching the manner how the Angels of God execute this ministerie, euen as it is not harde vnto the Lorde in the battels of men to saue with manie or with fewe: so God sendeth out his angels, more or lesse, euē as he wil, that it might be known the power is the Lords. When Iacob feared before his brother Esau, God sendeth to him an hoast of * 1.11 angels to comfort him. When Eliseus was besett with the great hoast of the king of Syria, & his ser∣uant * 1.12 was now exceedingly affraide, Eliseus prayed to haue his eyes opened, that he might see the helpe of God, which was present with them, and hee sawe immediately the mounteine full of horses and cha∣riots rounde about Eliseus, which were Gods An∣gels sent for the Prophets safegarde. When our

Sauiour Christ is in distresse and anguish, God sen∣deth many Angels which doe minister vnto him. * 1.13 And so he testifieth of the vsuall work of God com∣mon to all his sainctes, and applieth it particularly vnto himselfe, in reproouing Peter, who woulde needs drawe his sword to mainteine his cause. Thin∣kest thou (saith he) that I can not now pray vnto my father & he wil giue me moe then twelue legions of Angels? And as thus God sendeth out a great multitude, for the saftie of one: so contrariwise, sometime he appoin∣teth but one for the saftie of manie. So God sent an Angel to deliuer Israel out of Aegypt, and to guide * 1.14 them throughe the terrible wildernesse: and euer after in all their troubles, when they called vppon * 1.15 him, the Angel of his presence (as y^• prophet Esai saith) was their deliuerer: and when they should enter the * 1.16 lande of promise, God sent an Angel to driue out the Canaanites before them. When the armie of y^• king of Ashur came and besieged Ierusalem, God sent an Angel, who deliuered the Citie and in one * 1.17 night slew, 185000. of the Assyrians. When Dauid * 1.18 numbered the people, and procured the wrathe of God: God sent an Angel into Ierusalem, who slew with the pestilence. 70000. of the people. So we haue many examples where, vpon occasion, to one man God sendeth one Angel: euen as it is saide of one that he came to comfort our Sauiour Christ in * 1.19 the garden. To Lot God sent two angels. So to the womē that came to the graue of our sauiour Christ two Angels appeared, & tolde them he was risen a∣gaine. When the Apostles looked after our Sauiour * 1.20

Christ at his ascension into heauen, two Angels ap∣peared vnto them, to teache them what they had to * 1.21 do. When God would destroy Sodome and Go∣morth, he sent three Angels to Abraham to tell him * 1.22 of it. In the vision that Ezechiel had of the destruc∣tion of the citie, God sendeth out sixe Angels to ex∣ecute * 1.23 that iudgement. And why is all this diuersitie? to the end (no doubt) we should not be curious, but rest in the doctrine which the Lord taught vs, that the Angels are his ministers, for their safetie who shall inherite his Kingdome.

Against this doctrine, as many haue offended: so among all, there is none which haue sunken down so deepe in folie, as the Papists haue done. First they haue made to euerie countrie a peculiar and proper Angel: a thing altogether strange from the word of God, & a meere imagination of their owne heade: And the reason wherewith some would proue it, is nothing worthe, thoughe I graunt some Godlie men doe not vtterly reiect it: for they say there is named in Daniel, the Prince of Persia, the Prince of * 1.24 Graecia, meaning the Angels, particular gouernours of those countries. In deede the Aramites might so haue vnderstoode it, which did thinke, there were some Gods of the mounteines, other some of the vallies: but Christian men that reade the Prophets, shoulde knowe that in the nexte Chapter, Daniel him selfe expoundeth, that those Princes were the Kings of those coūtries. And in deed this is not the opinion of the Prophets or of the Prophets childrē: but it came first from the olde idolatrous Gentiles,

who from the beginning had this fancie, and made Noe him selfe whom they called Vertumnus to be * 1.25 the Angel, or countrie God of Hetruria, and from that day to euerie nation, they made euery patrone euen as they would.

Againe, they teache that particular men haue their particular Angels: one good, an other bad: and some good men dare not vtterlie condemne this opinion: but sure to mee it is an heresie not muche vnlike the M•…•…nicheies, who taught that euery man was violently drawen to do good or euil by a good spirit or euil, which equallie of them selues had rule in man: for what vanitie is it, when I knowe that Gods commaundement is to all his Angels to haue charge ouer me, for mee to seeke whether any one haue a particular charge! Or what comforte can I haue in it, except I think Gods cōmaundements are some of light accompt, some in earnest? Or except I thinke it is with Angels as it is with men, that which is cared for of all is cared for of none? Be∣sides this, it is a thing not agreeing to the similitude of God & of his Saintes: for Gods loue is one ouer all with out respect of persons, and our duetie is to all our fleash, of what nation or countrie so euer it be. A difference (I graunt) there is, of magistrates, pa∣rents, maisters, kinsfolke, &c. whiche maketh our fault more or lesse: but this onely is according to the age of men, a thing not incidēt vnto Angels. But they haue also reasons to proue this is true: and first they alledge that Christ saith of his little ones, their Angels see all wayes the face of my father

which is in heauen: therfore euerie one hath his an∣gel. I meruel wise men can like of this reason: for seing they argue vpon this, because they are called their Angels, and are so named because of the mi∣nisterie which they haue for their safetie, may not these woordes as well stand, though the Angels bee apointed al ouer all, as if they had charge euery one ouer one? Nay doth not the scripture thus expound it, when it sayth of euerie one of those little ones, when they turne from their sinnes, that all the An∣gels reioyce at it? But an other reason they haue, where the disciples being astonished at the newes of Peters comming, as they are amased, they say it is not he, it is his Angel. Sure this must needes bee a slender trueth that hath no better proofe then the Disciples wordes: when they are amased & know not what they say. So we might proue that Saintes might dwell in Tabernacles: because Peter saide Lorde let vs make Tabernacles, one for Moses, an other for Elias. So we might think that dead men walke, because the Disciples astonished at the sight of men, thought somtime that they were goastes. If it be saide, yet they spake after common opinion of men, be it so: so was it the common opinion, that deade men did walke, as appeareth by Herode, who thought our Sauiour Christ was Iohn Baptist risen againe from the dead. And what if that place were as cleare as they could wishe it, why mighte I not expound it, it is his Angel, that is, some Angel which God hath sent for his deliuerance, this being according to the scripture, more then that to haue it

his peculiar Angel: but let this goe an errour as it is, had it neuer so great patrones: and let it appeare more manifest by the errour which it draweth with it, that likewise euerie man hath an euill Angel: for what reason hath that when we know that into one was a Legion entred? Let this also therefore goe, e∣uen to the Gentiles from whom it came. The first authour of it, that I read of, was Empedocles the * 1.26 Philosopher, who as (Plutarch sayth) taught it, that euerie man had two Angels, one good, another bad: and the Grecians haue a common verse which they vse in manner of a prouerbe: Euerie man hath his owne Angel to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of all his life. And so when Brutus was slaine, the night before one ap∣peared * 1.27 vnto him, and saide: I am thine euill Angel ô B•…•…utus. But beside these things which I confesse, some wisemen haue beleeued, the papists haue gone much further, and haue tolde vs of the shape and fi∣gure of Angels: what colour they haue: how bigge they be: of how many orders: what difference of each degree: and many other things which I meane not here to touch, as things more worthie to be for∣gotten for euer, then once with good reason to bee confuted.

For if Moses by inspiration knowing the origi∣nall of the world, how it was: yet had it not reuea∣led what to write of Angels. If Stephan, that sawe y^e heauens open: yet saw not these orders of Angels what they were. If Paule, who was taken vp in the third heauens, sawe yet so litle of Angels, that who so euer will teach so curiously of them, he saith they

be puft vp of a fleshly minde, to speake of thinges which they neuer sawe. If Iohn in all his high reue∣lation, had no suche knowledge reuealed of An∣gels: * 1.28 who is the Pope, or what is his parentage, that in these thinges we should beleeue him? In deede, to get him credit in greater folie then this, that vnchast counsell of Laterane writeth: that the Pope hath * 1.29 authoritie ouer all powers in Heauen: But all the worlde knoweth now, suche witnesses haue taught their tounges to lye.

One doubte may heere arise, touching the de∣grees of Angels, because they will seeme to alledge scripture for it. And first they saye: The Prophet Ezechiel describing the glorie of the King of Ty∣rus, he nameth nine precious stones, which are in his garment: in which place, he nameth the same King Cherub, comparing him with the Angels: therefore these stones signifie nine orders of An∣gels.

The second reason is, that there be nine seuerall names, with which Angels are called in y^• scripture: principalities, rules, powers, dominions, thrones, Cherubim, Seraphim, Angels, & archangels: there∣fore there be nine orders.

A thirde reason they drawe out of this, because there is named Angel and Archangel: in whiche names, is manifest difference of degree: therefore there are nine diuerse orders of Angels. Touching the first argument of the nine precious stones of the King of Tyrus, it is nothing but follie: for what though he were compared to Angels in glorie, be∣cause

his garment was full of precious stones, doth it therefore followe, that as many kinde of stones as were in his gowne, so many orders there should be of Angels?

If I sawe a man cloathed in riche colours, and many iewels about him: so that I would say, hee shineth like the Sunne: must it needes followe that as many colours as are about him, so many colours are in the Sunne? But the thing is all false, the king is not compared there to Angels: but because the Cherubims that couered the Mercie seate, were of beaten Golde and excellent woorkemanshipp, with them that King is compared, and called the coue∣ring and the annoynted Cherub: so that the nine precious stones muste bee nine orders of Cheru∣bims vpon the mercie seate, or nine orders of cloa∣thing.

Nowe, where they say, there are nine seuerall names of them: therefore nine orders.

First, that is false: for heere the Apostle out of the Prophet, alledgeth two names more: spirites, and flaming fire. They are called in Iob, y^e sonnes of God: so by this accompt there must be twelue or∣ders of Angels. Or if they will say, these names are common to all Angels: so is (I am sure) the name Angel, whiche yet they make one particu∣lar order: therefore, if the communitie of the name take away the particular order, then are there but eight orders: if not, then are there twelue.

But touching these names, it is no doubt, they are so named according to our vnderstāding: as we see

the great glorie & power of God to appere in them, that we might giue him the praise of his work, and not imagine so precisely, a iust number of the or∣ders of Angels. And this is most cleare in Paule him selfe, when he had reckoned vp principalities, rules, powers, dominions, hee addeth: And euery name that is named in this world, or in the world to come: a cleare sentence of his owne modestie, in confessing a holie ignorance of the state of Angels: and such as should moue vs to sobrietie, to say with S. Augustine, The difference of these degrees I con∣fesse I knowe not: if any man will say he knoweth it, let him speak: but let him proue that he speaketh. And in dede, very reason inforceth thus much, that none knoweth the difference: for the names are such as we cannot make any good distinction betweene them: and the same names are giuen also to the di∣uels, that we should be sure, they note no order, but * 1.30 rather signifie the power that is in them. Now, for their third argument, that there are Angels and Ar∣changels, manifest wordes of degree: first this wan∣teth much in accompt to make ix. orders: then I say, and it can hardly bee confuted, that wheresoe∣uer the name Archangel is mentioned, it signifieth our Sauiour Christ, and no creature. Or, if it be at∣tributed to a creature, he that in one work is called an Angel, in another woorke of greater glorie in our eyes, he may be there called an Archangel: yet I wil not define any thing, neither dare I affirme, that all Gods Angels are of equall glorie. I haue not climed into the Heauens, to knowe such thinges:

but this I knowe, that all this proueth nothing a di∣uersitie of thus manie orders. Therefore, now to leaue to speake of things vnprofitable to seeke after: let vs see, what true comfort God giueth vs in this place.

The Angels, of whome so muche we haue spo∣ken, and whose honour is such, that seeing our Sa∣uiour Christ exceedeth them, the Apostle here pro∣ueth, he is the GOD of glorie. In that, I say, these Angels serue for our safetie: how great is our saftie? And what shall we render vnto God for this salua∣tion? It were exceeding loue, to giue to any man a garde of men about him: it were more to giue him a garde of princes. But what are men? what are prin∣ces? what are Kinges in respect of Angels, whome God hath made to pitche about vs? Not one of vs this day, that are Christes, but haue his Angels to keepe vs in our way. What princes glorie can now dazell our eyes, except we knowe not our selues? Howe can wee enuie earthly blessinges of houses, lands, seruaunts, to abound vnto our brethren, ex∣cept we be ignoraunt what God hath done for vs? How can we fil our liues with any straunge concu∣piscence of thinges whiche God hath holden back from vs, if we beleeue what excellent treasure of his angels he hath giuen vs? If his Angels be ours, how truely may we say with Paule: Let vs not hereafter glorie in men: for whether if be Paule, or whether Apollo, or whether Cephas: whether it bee the * 1.31 worlde, whether life or else death: whether they be things present, or else to come: all is oures.

And why should we now feare to be shodd with the preparation of the Gospel of peace, and go bold∣ly whether trueth, fayth, holinesse, duetie calleth vs? What if the world breake with hatred, or men swell in malice againste vs, are the Angels driuen back with vaine threatenings? Or, what if we doe fall before the enimie and he preuaile against vs (as it happened to our Sauiour Christ him selfe) is this a want in Angels that watch ouer vs? Or is it not ra∣ther the good wil of God, that we should dye with Christ, the sooner to reigne with him?

Last of all, now let vs knowe how this glorie is giuen vs: not of our selues, but as wee are members of Christ: for to him it doth properly belong, who is our head. He is the ladder which Iacob sawe in a * 1.32 dreame, reaching from Heauen to Earth: and the Angels ascending and descending by it, as him selfe plainely expoundeth it, saying to Nathaniel, that he should see the heauens open, and the Angels ascen∣ding and descending vppon the sonne of man: so that this honour is ours, as we be Christes: to him it apperteineth, and to vs it is giuen, as we be made mēbers of his bodie by faith. And thus far of angels.

Nowe let vs praye, that it would please God our heauenly father, of his gratious goodnesse, to ligh∣ten our vnderstanding into all knowledge & wis∣dome of his worde, that we may be carefull because of our enimies, lest at any time we fall into tempta∣tion: and that we may be bolde in Iesu Christ, who sitteth at the right hand of his father, till he make all our enimies his fotestoole: and who hath giuen

vs his good guard of Angels, that we might see his loue, and know our honour, that so we may con∣secrate our selues to set forth his praise, and walke before him in holinesse & righteousnes al the dayes of our life, who is our only Sauiour, to whom with the father & the holie ghost be glorie for euer,

Amē.

Notes

• * 1.1

  1. Cor. 15. 23.
• * 1.2

  Ephes. 6.
• * 1.3

  Continual enimies to the church & of great strength.
• * 1.4

  Luke. 12. 54.
• * 1.5

  Esa. 66..
• * 1.6

  Lamto. 2. 1.
• * 1.7

  Esa. 65. 15.
• * 1.8

  Esa 5. 24.
• * 1.9

  Psal. 34. 8.
• * 1.10

  Psal. 91. 11.
• * 1.11

  Gen. 31. 2.
• * 1.12

  2. Reg. 6. 17
• * 1.13

  Matth. 4. 11
• * 1.14

  Frod. 23. 2•…•… Num. 20. 16
• * 1.15

  Esa. 63. 9.
• * 1.16

  Exod. 33. 〈◊〉〈◊〉.
• * 1.17

  2. Reg. 19. 35
• * 1.18

  1. Cro. 21. 16.
• * 1.19

  Luke. 22. 43
• * 1.20

  Luke. 24. 5
• * 1.21

  Actes. 1. 10.
• * 1.22

  Gen. 18.
• * 1.23

  Ezech 9. 1.
• * 1.24

  Dan. 10. 13.
• * 1.25

  Var. lib. 1. de ling. lat.
• * 1.26

  Plut. in vita M. Anton•…•….
• * 1.27

  Plu. de ani∣mi tranqu.
• * 1.28

  Col. 2. 18.
• * 1.29

  Sess. 10.
• * 1.30

  Ephe 6. 12. Col. 2. 16.
• * 1.31

  1. Cor. 3. 12.
• * 1.32

  Gen. 28. 12.