Saint Pauls Triumph, Collection · Sermon 10
THE TENTH SERMON,
VponUpon ROMANS 8. the two laſt Verſes.
For I am ſure, that neither life, nor Death, nor Angels, &c.
THe Apoſtle ſpeaking here of the ſafety of all true beleeuers in the eſtate of grace, againſt all dangers that can poſſibly befall them, he doth not content himſelfe (as you hauehave ſeene) to ſpeake of their dangers and comforts onelyonly in generall, but for our better ſatiſfaction, he enlargeth his ſpeech to their dangers and comforts in particular. And theſe particulars, he ſets downe before vsus, in fiue ſeuerall branches or ranks: The firſt ranke of dangers & comforts are of life and death, For I am ſure that neither death nor life: The ſecond ranke are Angels, Rulers, and Powers: The third ranke are things preſent and things to come: The fourth ranke is height and depth: The fift and laſt ranke is as it were an extent of his ſpeech to all things that can be imagined, nor any other creature; as if he ſhould ſay, if I hauehave omitted any other creature in the world in theſe particulars, yet they ſhall not ſeperate vsus. We hauehave ſpoken already of the firſt ranke, death and life.
Now we are to ſpeake of the ſecond ranke of dangers, and of our comforts againſt them, nor Angels, Rulers and Powers; wherein we ſee there are three ſorts of dangers, Angels, Rulers, Powers. In this ſecond ranke the Apoſtle climbes vp a higher ſtraine then before, for here he ſpecifies the moſt mighty and principall actiue workers that are in the world vnderunder God, that either hauehave or may hauehave any hand in the indangering of our eſtate; Life and death, are but certaine ſtates and conditions, wherein wee are ſubiect to certaine dangers; but Angels, Rulers and Powers, theſe are certaine chiefe liuing agents, which doe or may endanger vsus, either by life or death. For the meaning of theſe three words, I confeſſe that there is great hardneſſe in them, and great difficulty amongſt interpreters about them; I will not trouble you with many expoſitions, generally the words are expounded altogether of Angels and nothing elſe, but herein ſome ſpeake more boldly, ſome more modeſtly: They that ſpeake more boldly take it thus; by Angels, they vnderſtand the whole Army of Gods Angels in generall, and by Rulers and Powers, they vnderſtand certaine diſtinct orders of Angels one aboue another: But this though it be the iudgement of many of the learned, yet it is a meere coniecture; for there is no certainety ſet downe in Gods word, what be the diſtinct order of Angels; and for a man to take vponupon him to ſpeake of ſuch high myſteries as theſe are without warrant from Gods Word, is great preſumption: They that ſpeake more modeſtly, doe vnderſtand by all theſe three words, Angels, Rulers and Powers, one and the ſame thing, that is, all the Angels indifferently: But why doth the Apoſtle here giuegive them ſeuerall names? they anſwere that hee doth it in three ſeuerall reſpects: They are called Angels in reſpect of their office: they are meſſengers: ſecondly, they are called Rulers, in reſpect of the excellency of their natures; and Powers in reſpect of their mightineſſe and ſtrength. This expoſition comes neereſt the Apoſtles meaning, and it containes nothing in it againſt the rule of faith, nor againſt the vſe of the words, nor againſt the drift and ſcope of the place, &c. Yet it comes ſhort of the Apoſtles ſtraine, and doth not reach the full meaning of the place; for the Apoſtle here, in the height of his ſpirit, makes a generall challenge againſt all liuing mighty workers in the world vnderunder God, that they ſhall neuer impeach the ſafety of Gods children in the ſtate of grace; therefore the words muſt be expounded, that they may comprehend all ſuch agents whatſoeuer: Now there are other mighty liuing workers beſides the Angels; therefore ſauing the iudgement of the better learned, we expound it thus: By Angels we vnderſtand all the Angels that are, as well thoſe that ſtand, as thoſe that are fallen, as well good as bad; for ſo the word naturally ſignifies: For, when the Scripture ſpeakes of good Angels onelyonly, it cals them holy Angels, Elect Angels, mighty Angels, the Angels of God, &c. but here it ſpeakes of Angels in generall, and therefore we are to vnderſtand it both of good and bad. By Rulers or Principalities, wee vnderſtand earthly Gouernours, the great and mighty Monarches and Magiſtrates of the earth, Kings, Emperours, and the like; for ſo this word, in the originall, is expreſly confined to this ſence in two places of the Scripture, Luke 12.11. And when they bring you vntounto the Sinagogues, and vntounto Rulers, &c. And Titus 3.1. Put them in minde that they be ſubiect to Principalities or Rulers. It is true that the ſame word is ſometimes in the Scripture meant of the Angels both good and bad, but the Apoſtle hauing mentioned them already in the former words, there is no need that it ſhould be meant of them in this word too. Thirdly, by powers vnderſtand all the gifts and enablements that either theſe or any other mighty workers in the world are furniſhed withall, as authority, place, ſtrength, wit, policy, &c. for ſo the word in the originall vſually ſignifies, not ſo much the agents themſelues, as the powers and enablements whereby they do worke; ſo that lay all theſe briefely together, and then the meaning of the words are thus much, as if the Apoſtle ſhould ſay, I am ſure that neither all the Angels, good nor bad, nor all the Rulers and Potentates, Monarches and Magiſtrates of the world; nor all the powers or enablements that theſe or any other are furniſhed withall, ſhall euer be able to ſeperate me from the louelove of God which is in Ieſus Chriſt our Lord. Here is a high ſtraine of aſſurance; and wee muſt hauehave a great meaſure of faith to attaine vntounto it.
The Doctrine that ariſeth naturally out of the whole ſtate of the words thus vnfolded is this:Doctrine. namely, That howſoeuer it be that Angels both good and bad, and Rulers, great Kings and Emperours, Potentates and Monarches of the world, are mighty workers, endued with great powers, gifts, and enablements; yet neither Angels good nor bad, nor all the Rulers and Potentates in the world, endued with all their powers, gifts, and enablements, ſhall neuer be able to ſeperate true beleuers from the louelove of God which is in Chriſt Ieſus our Lord.
To auoide confuſion we will handle the three ſeuerall branches of the Doctrine,The firſt branch of the Doctrine. eueryevery one apart; we will firſt begin with good Angels, and then wee muſt apply the Doctrine thus: That howſoeuer the good Angels are mighty workers, great in power and enablements, yet neither they, nor all the power they hauehave, ſhall be euer able to ſeperate vsus from the louelove of God which is in Chriſt Ieſus our Lord. For Explication of this point,Explication in the opening of three particular. wee are here to touch theſe three particulars, as neceſſary for the vnderſtanding of this Doctrine: Firſt, what theſe good Angels are: Secondly, what is that Relation and Communion that is betwixt them and true beleeuers: Thirdly, what dangers they are that may befall true beleeuers by good Angels.
For the firſt, what good Angels are: Good Angels are certaine ſpirituall ſubſtances, that kept their firſt eſtate, and are immediate and continuall attendants before the preſence of God: that they are ſubſtances, their actions prooue it, they reioyce, worſhip God, paſſe from place to place, and performe ſundry actions, and actions are neuer performed but by ſubſtances: that they are ſpirituall ſubſtances, the Scripture tels vsus, Heb. 1.7. He maketh his Angels Spirits: that they kept their firſt eſtate the Apoſtle Iude implies, verſe 6. when he ſaith of the euill angels, That they kept not their firſt eſtate, thereby neceſſarily implying by oppoſition, that the good Angels hauehave kept their firſt eſtate, that is, the bleſſed eſtate of excellency that God created them in. Laſtly, that they are immediate and continuall attendants before God; Daniel ſaw it in a viſion, Dan 7.10. The antient of dayes ſate vponupon a throne; and who were his attendants? the Angels, Thouſands thouſands miniſtred vntounto him, and ten thouſand times ten thouſand ſtood before him. So we ſee what the good Angels be: Many other things might be ſaid of them, but I touch theſe onelyonly, which of neceſſity we muſt know for the vnderſtanding of the Doctrine in hand.
The ſecond particular is, what this relation and Communion is, that is betwixt good Angels and true Beleeuers? Surely it is a neere relation and heauenly Communion; they and we are fellow-ſeruants, as worſhipping and ſeruing one and the ſame God. The Angell himſelfe auoucheth it, Reu. 19.10. I am thy fellow-ſeruant: They and wee are brethren in the teſtimony of Ieſus, as the ſame Angel affirmeth in the words following: They and wee are fellow-Citizens of the heauenly Ieruſalem, Heb. 12.22. Wee are their charge, they are our guard and keepers; They pitch their Tents round about vsus for our ſafegard and protection, Pſal. 34.7. They are our patterne, we are their reſemblance, both for obedience whileſt we liue here, Math. 6.10. Thy will be done in earth as it is in heauen. and likewiſe for glory hereafter, Luk. 20.36. Other bonds there are whereby they are aſſociated to vsus, and we to them, but theſe are the neereſt and chiefeſt, and moſt remarkeable.
The third and laſt poynt is, what thoſe dangers are that may befall true beleeuers by the good Angels? To this I anſwere, two things; Firſt, that the Apoſtle doth not ſay here directly, that the good Angels of themſelues may endanger Gods Children, but he ſpeakes it here by way of ſuppoſition, as if he ſhould ſay, ſuppoſe that they ſhould endanger Gods children, yet they could neuer ſeparate them from the louelove of God. And this is very obſeruable in the whole tenour of the Apoſtles ſpeech, that all the dangers which he mentions are put downe by way of ſuppoſition, but ſafety and the comforts againſt them, are ſet downe poſitiuely and directly; As if hee ſhould ſay, ſuppoſe that the good Angels ſhould endanger vsus, yet certainely they ſhould neuer ſeparate vsus from the louelove of God: But eſpecially it is to be marked in this particular concerning the good Angels, for this is meerely a ſuppoſall, that the good Angels of themſelues ſhould hurt vsus. But, why then doth the Apoſtle mention any ſuch matter here? I anſwere, for the further confirmation of true beleeuers in the aſſurance of Gods louelove. I will cleare this place by another place of the Apoſtle in the very like kinde, Gal. 1.6. If an Angell from heauen preach any other Goſpell, &c. Will any man conclude from hence, that therefore an Angell from heauen may, or can preach any other Goſpell then Paul had preached? No, but the Apoſtle ſpeaks it by way of ſuppoſall onelyonly, and ſuppoſalls doe not affirme any thing in being: Yea, but why doth the Apoſtle then here vſe the name of an holy Angell in this caſe? I anſwere, he had good reaſon for it, that he might confirme them the better in the truth which hee had taught, namely, that we muſt be ſo ſtedfaſtly ſetled in the faith of the Goſpell of Chriſt, that if an Angell from heauen ſhould teach any other Doctrine (which is a thing impoſſible) yet if he ſhould we muſt defie him, and hold him accurſed. And ſo the Apoſtle in this place makes the eſtate of Gods children ſo ſure and firme, that if the good Angels ſhould ſet themſelues againſt them, to ſeparate them from the louelove of God in Chriſt Ieſus, (which is impoſſible) but if they ſhould, yet they could not doe it. Secondly, I anſwere, that howſoeuer they doe not of themſelues endanger vsus, yet occaſionally in regard of our weakneſſe and corruption they may endanger vsus: We may in our weaknes abuſe them, or miſtake their ſeruice, or put our truſt in them, and ſo indanger our ſelues greatly by them. I will giuegive you a plaine inſtance in the holy Apoſtle S. Iohn, Reuel. 19.10. and Reuel. 22.8. he was a true beleeuer, yet in his weakneſſe, by occaſion of a good Angell, he was in danger to commit a vile and moſt fearefull ſinne, the very ſinne of Idolatry, and that not once, but twiſe, and that though he were reproued for it: A grieuous ſinne; but the Angell he hinders him, See thou doe it not, (ſaith he) worſhip not mee, worſhip God: In which we may obſerue two things that doe effectually concerne the poynt in hand; firſt, that true beleeuers may, through their corruption and weakeneſſe, be indangered in the eſtate of grace by the good Angels; yet ſecondly, that God will neuer ſuffer them to be ouercome and ſwallowed vp of this, it ſhall neuer preuaile vtterly to ſeparate them from the louelove of God which is in Chriſt Ieſus our Lord.
And ſo now the Doctrine being thus cleared, wee come to the proofes,Proofes. which are theſe, Mat. 18.10. See that ye deſpiſe not one of theſe little ones, for I ſay vntounto you, that in heauen their Angels alwaies behold the face of my Father which is in heauen. Theſe words are the words of our Sauiour, and he ownes them by a ſpeciall challenge, I ſay vntounto you; I that know well what belongs to God, and to Gods Angels, and to Gods little ones, I ſay vntounto you, deſpiſe not one of theſe little ones, for in heauen their Angels alwaies behold the face of my Father which is in heauen. The matter affirmed there is the continuall attendance of the Angels in the preſence of God; but the drift of the ſpeech is, to note the continuall care that the Angels of God hauehave ouer Gods weake children, as appeares, firſt by their title, their Angels; they are Gods Angels, as he being their Lord and Maſter to whom they doe belong, and they be our Angels, as we being the children of that their Lord and Maſter, and in reſpect of the care and charge that they are imployed in about vsus. Secondly, it appeares by the forme of the reaſon, See (ſaith our Sauiour) you deſpiſe not one of Gods weake children, ſee that you hurt them not; for I ſay vntounto you; as who ſhould ſay, doe not deſpiſe them, nor hurt them, for if you doe, ſurely their Angels will reuenge the wrong and hurt done to them. Thirdly, by the time, alwayes, this is not for a day, nor a yeare, but alwayes, without ceaſing: put all theſe together, and the Doctrine is here clearely proued, that the Angels of God are ours, they are for vsus, and not againſt vsus, they will be auenged on thoſe that hurt vsus, and therefore will neuer hurt vsus themſelues; and this is their care & practiſe always, they are euer imploide about our good, and therefore they ſhall neuer ſeparate vsus from our greateſt good of all, from the louelove of God in Chriſt Ieſus, Heb. 1.14. Are they not all miniſtring ſpirits, ſent forth to miniſter for their ſakes that ſhall be heires of ſaluation? The Apoſtle ſpeakes here generally of all good Angels, Are they not all? and doth not diuide them in office or nature, but ioynes them in both, they are all ſpirits by nature: And what are they by office? They are all miniſtring ſpirits, and what miniſtry is it that they are imploied in? ſent forth, &c. God ſends them forth from time to time to performe certaine offices about his children, and his heires, as a father makes his ſeruants to attend him that ſhall be his heire: and they are ſent forth to miniſter for their ſakes that ſhall be heires of ſaluation. They are moſt dutifull attendants on vsus that are heires, and they miniſter for our ſakes, that is, for our good, comfort, and protection onelyonly, neuer for our hurt; they know from God that wee are appointed to ſaluation, and ſhall they at any time hinder vsus of it? They take notice of it that wee are heires to their Lord and Maſter, and ſhall they being ſeruants, goe about to hinder vsus of the inheritance which their Lord and Maſter, and our Father hath appointed to vsus? No ſurely, they will not doe it; but on the contrary, they will helpe and further vsus all they can thereunto, Pſal. 91.11, 12. Hee ſhall giuegive his Angels charge ouer thee, to keepe thee in all thy wayes, &c. God hath committed his children to the charge and cuſtody of his Angels; What to doe? to keepe them, not to deſtroy them, and to keepe them in all their wayes; they ſhall not faile them in any one paſſage of their life, to beare vsus vp in their hands, neuer to ſuffer vsus to fall vtterly frō God, much leſſe to cauſe vsus ſo to fall, that thou daſh not thy foot againſt a ſtone: They ſhall preſerue vsus from the harmes that our ſelues or others might do vntounto vsus, therefore themſelues ſhall neuer hurt vsus in the leaſt kind, much leſſe in the matter of grace and ſaluation: A place ſo pregnant to prooue the infallible protection of Gods children by the Angels, that the Diuell himſelfe acknowledgeth it for a certaine truth, and alleageth it for that purpoſe, Math. 4.6. Laſtly, their practiſe makes this good by experience, what good offices hauehave they done from time to time for Gods children? preſerued them from their enemies, as Lot, Gen. 19.10. deliuered them out of priſon, as Peter, Acts 12. comforted them in their diſtreſſes, Acts 27.23, 24. freed them in their troubles, as the Iſraelites, Iſay 65.9. ſhewed them, and directed them what they muſt doe to be ſaued, as Cornelius, Acts 10.5. In a word, infinite are the good offices that the good Angels hauehave done for Gods children, but there is not one place extant in all Gods word, to prooue that any good Angel hath done any harme to any one of Gods children: No, that is for the euill Angels to hurt vsus, they hurt vsus altogether, and neuer doe vsus the leaſt good; but the good Angels they helpe vsus alwayes, they are altogether and onelyonly to helpe vsus, and neuer to doe vsus the leaſt harme, and therefore they with all the power they hauehave can neuer ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord.
Reaſon 1 The reaſons of this poynt may be reduced to theſe two heads. Firſt, the good Angels will not hinder our ſaluation, if they could: Secondly, they cannot doe it, if they would. Firſt, they will not doe it if they could; for there are foure ingagements whereby the will of the Angels is ſo ſtirred and inclined towards vsus, as that they will neuer hurt vsus, if they could; firſt, the zeale of Gods glory: Secondly, obedience to Gods will: Thirdly, their dependance on Ieſus Chriſt: And fourthly, their communion they hauehave with vsus. Firſt, the zeale of Gods glory, Iſa. 6.2. they are Seraphims, that is, hot and fiery ſpirits, burning not in fury, but in zeale for the glory of the Lord of hoaſts. Now they know that God is wonderfully glorified in the ſaluation of his children, and therfore they will not hinder that at any hand, but zealouſly aduance it to the vttermoſt of their power. Secondly, their obedience to Gods will, they know it is Gods will to giuegive his children a kingdome, and will they croſſe his will? No, they obey and doe his will, Pſal. 103.20. they will neuer croſſe it. They know their fellow-Angels fruſtrated their eſtate by diſobedience, and will they fruſtrate theirs too? Noe, they will not. Thirdly, their dependance on Chriſt, and their louelove to him, Ioh. 1.51. Hereafter you ſhall ſee heauen open, and the Angells of God aſcending and deſcending vponupon that Sonne of man: All their miniſtry is from God to vsus, as in Chriſt, and they are vpheld by Chriſt, or elſe they are as changeable as the euill Angells were by nature, and they know that Chriſt hath redeemed vsus with his pretious bloud, and will they ſeeke to caſt away the price of his bloud? They know that Chriſt hath committed vsus to God his Father, and will they incenſe vsus againſt God, or God againſt vsus? Laſtly, their faithfulneſſe to vsus, and their communion with vsus, they take notice of vsus as their fellow-ſeruants, and therefore they will not hurt vsus, hee is an euill ſeruant that will ſmite his fellow-ſeruants; this is odious on earth, how much more in heauen; if euer the holy Angels ſhould entertain any faithleſſe or treacherous thought againſt vsus, their fellowes and brethren, heauen they know would neuer endure them.
Reaſon 2 The ſecond reaſon: The Angels cannot doe it if they would; & this agrees more fitly with the words of the Apoſtle, that they ſhall not be able to ſeparate vsus. There are two vnmoueable barres whereby they are vtterly diſabled from hurting vsus in eſtate of grace: The firſt is the ſoueraign power & ouer-ruling hand of God; the ſecond, is the neerneſſe of our communion with Chriſt. Firſt, the ſoueraigne power of God and his ouer-ruling hand both ouer them & vsus, that hinders them; they are Gods elect Angels, and we are Gods elect children, and therefore God by bis ſoueraigne power, will neuer ſuffer them to ſeduce vsus, nor ſuffer vsus to be ſeduced by them, Gods election muſt ſtand good for euer. Secondly, the neereneſſe of our vnion with Chriſt, that is another bar to hinder them: Chriſt tooke our nature vponupon him, not the Angels, Heb. 2.16. and herein we are a degree aboue the Angels. Now this aſſumption of our nature into the perſon of Chriſt, and his participation with vsus therein is ſo ſanctified, and effectually ratified by faith, and by the ſpirit, to eueryevery true beleeuer, that they are truely one with Chriſt himſelfe; and can the Angels hurt Chriſt? or betray Chriſt? or ſeparate Chriſt from Gods louelove? then neither can they hurt vsus, nor betray vsus, nor ſeparate vsus from the louelove of God in Chriſt.
The Vſes are theſe: Firſt, ſince it is ſo, that the Vſes 1 good Angels can neuer impeach the eſtate of Gods children, therefore it ſhewes that whoſoeuer they be that doe fall away from the eſtate of grace by the occaſion of good Angels, that certainly they were neuer true beleeuers: ſuch there were in the time of the Apoſtles, Coloſſ. 2.18. That vnderunder a colour of Religion and humbleneſſe of minde did worſhip Angels, ſuch as the Monkes and Fryars bee at this day; but what ſaith the Apoſtle in the 19. verſe? They that teach ſuch things hold not the head; that is, they hold not Chriſt as their head, they are vtterly voyde of Chriſt, and ſo liuing and dying in that ſinne, they are vtterly void of the ſtate of grace, and ſaluation. This ſets ſuch a brand of reprobation on the Popiſh Church and Religion, that they are neuer able to claw it off: They hold many other groſſe points, which at leaſt by conſequence ouerthrow the foundation Chriſt Ieſus: But of this point the Apoſtle ſaith directly, That they that hold it, hold not the head Chriſt. A man cannot be a worſhipper of Angels and belong to Chriſt. And doth not the Church of Rome greatly adore and worſhip Angels? doe they not reuerence them, and call vponupon them? It is their profeſſed Doctrine and ordinary practiſe: I would faine ſee how they would anſwere this; they are cut off hereby from the head Chriſt: I doubt not but many of them are the Elect of God, but then either the Lord keepes them that they fall into this ſinne; or if they doe fall into it, yet God giues them repentance for it before they die, that lo they ſhall not fall by it for euer. But let vsus beware and take heede of this ſinne, in our ſelues, and euermore let vsus take heed of Popery, that doth maintaine and teach this groſſe errour.
Vſes 2 Secondly, this teacheth vsus the vndoubted certainty of the ſaluation of Gods children; That Gods children ſhould euer be caſt off from the eſtate of ſauing grace: It is a thing impoſſible, there is an abſolute impoſſibility in it, nay there is more then an abſolute impoſſbility in it; for marke how the caſe ſtands: It is impoſſible that euer the good Angels ſhould goe about to bend their power againſt vsus, to caſt vsus out of the louelove of God: But if they ſhould, yet it were impoſſible they ſhould do it; ſo that for Gods children to be caſt out of Gods louelove; It is a thing more impoſſible, then that which is indeede abſolutely impoſſible: Oh bleſſed be God that hath ſetled and ſtabliſhed vsus in ſuch an holy and happy eſtate ſo ſtedfaſtly; Oh that all true beleeuers would lift vp themſelues and know their owne happineſſe; Oh that they would confidently beleeue this heauenly truth, touching the certainety of their ſaluation; Oh that they would be perſwaded, as confidently to beleeue it, as the Apoſtle affirmes it: wee ſhould doe ſo, it is our failing that wee doe not ſo, what baſe minded wretches are we, that beleeue that God loues vsus in Chriſt: and yet wee perplexe our ſelues with feares and diſtruſtfull thoughts of this nature or of that; of this or that caſualty, as if they ſhould ſeperate vsus from God: Our faith ſhould lift vsus vp as high as heauen, yea aboue heauen, yea aboue the Angels in heauen, in the matter of our aſſurance: Our faith ſhould ſay, as the Apoſtle doth here; I am ſure that the Angels in heauen, can neuer be able to ſeperate me from the louelove of God: and therefore much leſſe can any other Creature or caſualty whatſoeuer; can any creature doe more then the Angels in heauen can? But if wee conſider further that theſe Angels, theſe mighty and powerfull Angels, are not onelyonly, not againſt vsus, but for vsus, affectionately for vsus: wholly for vsus, alwayes for vsus, and that they bend all their power to keepe vsus in the louelove of God; and to make good the worke of our ſaluation, what a ſhame ſhould it be for vsus, ſtill to lie ſlugging in the dumpes of our doubtings and vncertainties? why ſhould we not now take heart to our ſelues, and lay faſt hold on this aſſurance?
The third Vſe teacheth vsus, the infinite and admirable Vſes 3 power of ſauing grace; It is infinitely greater then all the powers that are to be found in the eſtate of nature, Gods ſauing grace is infinitely of more power to ſaue vsus, then all the powers in the world are to deſtroy vsus: Of all other creatures the Angels excell in ſtrength and power, Pſal. 103.20. Yet all the ſtrength and power they hauehave, ſhall neuer be able to croſſe or hinder the power of grace for the ſaluation of the faithfull: this is the ſinewes of our aſſurance: Some thinke it is an eaſie matter to be ſaued: No, it is the infinite and Almighty power of God that muſt ſhew forth it ſelfe in ſauing vsus, elſe it is impoſſible for vsus to be ſaued, 1 Pet 1.5. Without this power of God it is impoſſible that wee ſhould be kept, there is not the leaſt ſinne forgiuen, nor the leaſt corruption ſubdued, nor the leaſt ſparkle of grace wrought in our hearts, nor the leaſt temptation ouercome, but by the almighty power of ſauing grace. On the other ſide ſome diſmay themſelues at their owne corruptions, Sathans temptations, and the defections of a godly life, that they thinke it impoſſible to be ſaued; here we muſt flie to the conſideration of the infinite and almighty power of ſauing grace, and then we ſhall be ſatisfied: And take heed though thou debaſe thy ſelfe, debaſe not God: It is impoſſible with thee, but it is not impoſſible with God, for then who can be ſaued? All things are poſsible with God, Matth. 19.25.26. It is our Sauiours Reſolution in this very caſe, teaching vsus to reſt wholly and onelyonly vponupon the power of God for ſaluation; It is impoſſible with men that any ſhould bee ſaued: Yea, but it is poſſible with God by the power of ſauing grace, 2 Cor. 12.9. My grace (ſaith God to the Apoſtle) is ſufficient for thee: Paul had no reſt in himſelfe before; but the almighty and all-ſufficient grace of God gaue him full content: This is that which giues vsus ſatisfaction, and makes vsus goe on cheerefully againſt all difficulties, the all-ſufficiency of ſauing grace. And therefore let vsus labour to lift vp our hearts to a high and tranſcendent eſtimation of the almighty power of ſauing grace, which is the almighty power of God; try and proue whether this be not a notable meanes of ſubduing and ouertopping all other powers in the world, and ſo of bringing full aſſurance to our ſoules: try it I ſay, and ſee if it doe not proue ſo; looke vntounto the almighty power of God, & to the all-ſufficiency of ſauing grace, & this will carry vsus comfortably through all dangers, the want of this high eſtimation of the almighty power of ſauing grace ſoundly taken to hart, makes moſt of vsus come ſo ſhort of this aſſurance.
The laſt Vſe teacheth vsus how to carry our ſelues towards the good Angels, that ſo they may not hurt Vſes 4 vsus, but that we may comfortably enioy their helpe, protection, and furtherance in the way of our ſaluation; this is a hard leſſon to learne and to practiſe, but yet worth our learning, and much to be deſired; and practiſed by all thoſe that would finde heauen vponupon earth; It is difficult I confeſſe, but very comfortable, for either we are too negligent or too diligent in this, either we will not meddle at all with the nature & office of Angels, or elſe we will meddle too much with it. If therefore we wil hauehave the helpe, comfort, & protection of the good Angels, wee muſt obſerue theſe rules. Firſt, keepe Gods good will,How we are to carry our ſelues towards the good Angels that they may not hurt vsus, but doe vsus good. keepe God thy friend; the beſt way to keepe the ſeruants to be thy friend, is to keep their maſter to be thy friend, ſo keepe God to be thy friend, and that is the beſt way to keep his ſeruants the Angels to be thy friend: All the promiſes of protection by the Angels are referred to ſuch as are Gods, Pſal. 34.7. The Angell of the Lord campeth about them that feare him: And Pſal 91.11. He ſhall giuegive his Angels charge ouer thee, to keepe thee in all thy wayes; Feare God and pray vntounto him as Cornelius did, Acts 10.2.4. and walke diligently in the duties of thy calling, as the Shepheards did, Luke 2.8.9.10. and then the Angels will comfort vsus, protect and keepe vsus. The Angels louelove vsus for our heauenly Fathers ſake; if we be ſtubborne to him, they will turne their louelove from vsus.
The ſecond Rule is this; we muſt hold faſt by Ieſus Chriſt; he is the common head both of them and vsus, Matth. 24.31. and 16.27. All the good they doe vsus, and all the ſeruice which they owe vsus, is for Chriſt his ſake, becauſe we are in him; if he fauour vsus, they will fauour vsus; if he frowne on vsus, they will frowne on vsus too: If euer we will enioy the comfortable miniſtery of the Angels, let vsus lay faſt hold on Ieſus Chriſt by faith; ſo farre as we goe from him, they goe from vsus: Let vsus therefore lay faſt hold on Ieſus Chriſt by faith in his bloud, by louelove to his Maieſty, by obeying the motions of his Spirit, and by conforming our ſelues to his example; and then the Angels are ready preſt to doe vsus their beſt ſeruice; hold thou faſt to Chriſt, and they will be ſure to hold thee faſt.
Thirdly, take notice of the Miniſtry of the Angels, beleeue it, and be not ignorant of it; If thou haſt beene ignorant of it, yet now take notice of it, and make vſe of it: We ſtand in need of the Miniſtery of the Angels, wee know that we are tempted many wayes, looke vponupon the good Angels, they will aſſiſt thee more then the bad can hurt thee, Reuel. 12.8. Michael and his Angels fought, and the Dragon fought and his Angels: Chriſt and his Angels, and the Diuell and his Angels, they fight for our poore ſoules; But the Diuell and his Angels doe not preuaile; but Chriſt and his Angels they doe preuaile, and they are on our ſide to fight for vsus. And therefore as the Prophet, 2 Kings 6.16.17. prayed to the Lord to open his ſeruants eyes, that hee might ſee that there was more with them, then againſt them: So let vsus pray to God to open our eyes, that we may ſee and take notice of the Miniſtery of the good Angels, and of their protection and care ouer vsus.
Fourthly, let vsus imitate the good Angels in obedience, Matth. 6.10. Let vsus doe Gods will on earth, as the Angels doe in heauen, Pſal. 103.20.21. They are neuer out of Gods way, they euer doe Gods will willingly and cheerefully; the Diuell doth Gods will too, but it is grudgingly and againſt his will. The good Angels they worſhip God, Hebr. 1.6. They take the cauſe of Gods children to heart, they reioyce at the good of Gods Church and children, eſpecially at the good of their ſoules; ſo let vsus worſhip God alone, and let the good of Gods children, eſpecially the good of their ſoules, bee the ioy of our hearts. Let vsus imitate them thus, but yet let vsus beware of foreign, in the Papiſts,Vid. originall. in ſingle life and angelicall perfection.
Fiftly, ſpeake not euill of thoſe that are in place and dignity, for the Angels giuegive not railing ſpeeches, 2 Pet. 2.10.11. The Angels doe it not, let vsus take heed we doe it not.
Sixtly, offend not theſe Angels, 1 Cor. 11.10. The woman ought to couer her head, becauſe of the Angels. The Angels are about vsus, & obſerue our doings, and marke our carriage, if it be reuerent and agreeable to our profeſſion, they reioyce at it; if wee miſ-behaue our ſelues and carry our ſelues vnreuerently in our words, geſtures, or apparell, miſ-beſeeming our perſons, places, or profeſſion, this offends and greeues them, they diſtaſte it, and are diſpleaſed at it, let vsus take heed therefore that we offend them not.
Seauenthly, let vsus not worſhip them in any caſe, for that is the way to incenſe them againſt vsus. In the Reuel. 19.10. and 22.8. when Iohn would hauehave worſhipped the Angell, Hee was angry, ſee thou doe it not (ſaith he) worſhip God. It is an horrible diſhonor to God, and much diſpleaſing to the good Angels themſelues, they tremble at it, and abhorre it: Away with it ſaith the Angell, worſhip not me, worſhip God: Which is worſe the Thiefe or the Receiuer? If I worſhip the Angels, I am the thiefe, if they receiue and accept of it, they are the receiuers, but they abhorre it.
Laſtly, let vsus glorifie God for the Miniſtery of the good Angels; the ſhepherds in Lu. 2.20. hauing heard many good things from the miniſtery of the Angels, they returned glorifying, & praiſing not the Angels, but God for their Miniſtery: Take the benefit of it, and giuegive the Angels due reuerence and reſpect for their Miniſtery, but giuegive the honour & glory of it to God alone; thus did Daniel, Chap. 6.22. and Peter, Act. 12.11. they doe not aſcribe their deliuerance to the Angell, but to God that ſent his Angell, and yet they doe reuerently mention the Angell, that was the meanes of it: And we hauehave great cauſe to glorifie God for their Miniſtery; for firſt it is a great comfort to vsus: what greater comfort can we hauehave by any of the creatures, then to hauehave thouſand thouſands of Angels, the beſt and greateſt of Gods creatures euermore to attend on vsus? Secondly, it is a great honor to vsus, the greateſt honor God that can beſtow vponupon vsus by any of the Creatures, that the Angels that are farre more excellent Creatures by creation then our ſelues, ſhould be attendants on vsus: Oh, let vsus honor God greatly, that hath ſo greatly honored vsus. Thirdly, all the good they doe vntounto vsus, they doe it but as inſtruments, it is God alone that is the authour of it; therefore let God alone hauehave all the glory and honour of it. Obſerue theſe rules carefully and conſcionably, and I will aſſure thee from God, that thou ſhalt be made partaker of the comfort and protection of the good Angels, they ſhall attend vponupon thee all thy life, to preſerue thee from euill, and to incourage thee to goodneſſe, and to comfort thee in troubles, and to helpe thee out of them; and at thy death they ſhall ſtand by thee to cheere thee vp againſt the bitterneſſe and terrour of thy diſſolution, and to carry thy ſoule into heauen. And yet this is not all, for behold yet further, at the day of iudgement, they ſhall ſummon thy body out of the graue, and place thee amongſt the ſheepe at Gods right hand, that there thou mayeſt receiue that ioyfull and bleſſed ſentence, Come ye bleſſed, inherite the kingdome prepared for you from the beginning of the world, ſuch honour hauehave all Gods Saints.
FINIS.