Twenty-Seven Lectures Upon Hebrews, Lectures · Lecture 6
The sixte lecture, vponupon the 13. and 14. verses.
13 VntoUnto whiche also of the Angels, saide he at any time? Sitt at my right hand, till I make thine enimies 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 comparison 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 glorie, 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 Sauiour 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 alledgeth 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 denyed 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 presence, 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 power, though it were greater then all the worlde, such power hauehave also Angels: so that one of them hauehave smitten whole armies of men, and whole Countries: and therefore bee they also called principalities and powers, because no strength in the world can resist them. But seeing his right hand noteth vntounto vsus, that honour whiche neuer Angel was receiued vntounto and aboue the angels we know none but God alone: therefore, the Scripture speaketh plainely, in setting Christe on the right hand of his father, farre aboue Angels: that he is one God and equall with his father. Besides this, sith it is saide, Sit thou on my right hand, till I make thine enimies thy footestoole: it is plaine, that this is the right hand of God, the power of God giuen vntounto 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 vsus, in which he keepeth vsus: that shall cease, and he shall giuegive it vp vntounto his father, and God shall be vntounto vsus, all in all.
And thus farre of all these honourable titles giuen vntounto 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 hauehave 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 exalted 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 inherite saluation. Where he calleth them ministring spirites, according to the testimonie of Dauid before alledged: He maketh his Angels spirits, and his ministers 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 ministerie 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 comprehending all that wee can, or ought to knowe of those blessed spirites I for all their glorie is comprehended in the nature of a spirite: and the prayse which continually they sing vntounto God, is comprehended in their ministerie: for they are named ministers, according to Gods ordinaunce, and good pleasure, so that with continuall praise and thankesgiuing, 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 vponupon this definition of Angels, and the former testimonies of the great glorie of the sonne of God our Sauiour Iesus Christ, by good comparison the Apostles conclusion is plaine and manifeste that seeing our Sauiour Christ is so exalted, euen aboue the angels, in all the honour of a King, a Priest, a Prophet, wee ought much more so to acknowledge him aboue Moses, aboue Aaron, aboue all Temple, sanctuarie, merciemercy seate, and all ordinances of the lawe, that he might be alone our onelyonly health and saluation. 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 hauehave to note of this, where he saith: to which of the angels saide he at any time: I then sufficiently declared vntounto 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. Cor. 15. 23.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: Ephes. 6.wherein we see, of what force and strength our enimies are.
And because he saith: The last enimie shalbe abolished, Continual enimies to the church & of great strength.which is death, we see, that there shall neuer 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, onelyonly 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 vsus learne wisdome, least we be also vpbraided of our Sauiour Christ, that we can discerne the face of the earth, & Luke. 12. 54.of the skie, but we can not iudge of our selues what is right.
Tell me, who of vsus hauing a long iourney, by many theeues and wilde beastes, or passing the rockie seas in great and violent stormes, though lie escape 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 hauehave 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 behinde: 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 hauehave our portion: from the first day of her peregrination in earth till her last entraunce into glorie, there is a perpetuall hatred betweene the serpent and her head, and betweene the seede of the serpent and her children, in which strife euerie one of vsus particularly hauehave our fight, so that from our mothers wombe, till we lie downe in the graue, our life is a warrefare vponupon earth. No age, no condition of life, no day, no night, but brings his enimie with him, and the same enimie armed with sinne and death, as well against the man of an hundred 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 hauehave 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 possessed a… & therfore al things seme to be so safe & sure. Let vsus therefore be wise, & shake off the weight of this dull sluggishnes, which presseth vsus 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 vsus watche and pray, because wee knowe not the day nor yet the houre: and so much the rather let vsus doe it: because we stand not in danger of robbing, or drowning, or tearing with wilde beastes: which yet would make vsus affraide, though death should end our miserie: but we stand in daunger of greater 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 hauehave 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 hauehave 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 cowarde: 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 vsus therefore watch: Let vsus pray: for in this dangerous battell, in which these strong men are verie cowardes, what can we do? Euen let vsus denie our selues, and trust vntounto 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 vponupon the enimies of Christe: forthough it be sometime honour to be named the Lords footestole, as where it is saide: Heauen is my throne, and the earth is my footestoole. Esa. 66..And especially in the lamentations of Ieremie, where he saith, The Lord hath darkened the daughter of Sion, and throwne downe the beautie of Israel, and hath not remēbred his footstole. Yet in this place, where Lamto. 2. 1.it is spokē of Gods enimies, it noteth their extreme ruine and shame, euen as of those, whome wee doe stamp vnderunder our feete.
An example of this we hauehave in the Iewes: whose name was once so honourable? how doe the Prophets glorie of the house of Iudah? yet since they hauehave taken vp this enimitie against Christ, and sett them selues against his Churche and people, they hauehave 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 hauehave of Rome: what citie had once such honour? & what name was of more renowne? yet since it hath beene the seate of Antichriste, enimie to the sonne of God and to his Gospell: as she hath filled her selfe with all abhominations, so God hath troaden her vnderunder feete, and (as the Prophet sayth) shee hath left her name as a curse Esa. 65. 15.vntounto the chosen of the Lord: that I assure you, in my eares, & in the eares (I am sure) of many thousands 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) Esa 5. 24.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 spirites, sent out for our safetie and defence: so that hereafter, whosoeuer will dispute with vsus aboute Angels, with one worde we will answer him, and cut off all curiositie. This we knowe, and we know it onelyonly, 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, principalities, 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 dominion, 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 Apostle 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 verie plainely in the 34. Psalme: The Angel of the Lord pitcheth roūd about thē that feare him & deliuereth them. Psal. 34. 8.And againe in the 91. Psalme: He shall giuegive his Angels charge ouer thee, to kepe thee in all thy ways: they shal Psal. 91. 11.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 hauehave many examples, howe he hathe at all times iustified his faith in the perfourmance of it, that we might not stagger in this doctrine of Angels. The Patriarches, the people of Israel, the Prophets, the Apostles, and Saincts of the new Testament, our Sauiour Christ himselfe: we hauehave seene howe the Angels hauehave beene with them in daungerous times, and ministred the help of God vntounto them.
Now touching the manner how the Angels of God execute this ministerie, euen as it is not harde vntounto 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 Gen. 31. 2.angels to comfort him. When Eliseus was besett with the great hoast of the king of Syria, & his seruant 2. Reg. 6. 17was now exceedingly affraide, Eliseus prayed to hauehave 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 chariots rounde about Eliseus, which were Gods Angels sent for the Prophets safegarde. When our Sauiour Christ is in distresse and anguish, God sendeth many Angels which doe minister vntounto him. Matth. 4. 11And so he testifieth of the vsuall work of God common to all his sainctes, and applieth it particularly vntounto himselfe, in reproouing Peter, who woulde needs drawe his sword to mainteine his cause. Thinkest thou (saith he) that I can not now pray vntounto my father & he wil giuegive 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 appointeth but one for the saftie of manie. So God sent an Angel to deliuer Israel out of Aegypt, and to guide Frod. 23. 2… Num. 20. 16them throughe the terrible wildernesse: and euer after in all their troubles, when they called vppon Esa. 63. 9.him, the Angel of his presence (as y• prophet Esai saith) was their deliuerer: and when they should enter the Exod. 33. ….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 2. Reg. 19. 35night slew, 185000. of the Assyrians. When Dauid 1. Cro. 21. 16.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 hauehave many examples where, vponupon occasion, to one man God sendeth one Angel: euen as it is saide of one that he came to comfort our Sauiour Christ in Luke. 22. 43the 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 againe. When the Apostles looked after our Sauiour Luke. 24. 5Christ at his ascension into heauen, two Angels appeared vntounto them, to teache them what they had to Actes. 1. 10.do. When God would destroy Sodome and Gomorth, he sent three Angels to Abraham to tell him Gen. 18.of it. In the vision that Ezechiel had of the destruction of the citie, God sendeth out sixe Angels to execute Ezech 9. 1.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 vsus, that the Angels are his ministers, for their safetie who shall inherite his Kingdome.
Against this doctrine, as many hauehave offended: so among all, there is none which hauehave sunken down so deepe in folie, as the Papists hauehave done. First they hauehave 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 Dan. 10. 13.Graecia, meaning the Angels, particular gouernours of those countries. In deede the Aramites might so hauehave 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 Var. lib. 1. de ling. lat.the Angel, or countrie God of Hetruria, and from that day to euerie nation, they made eueryevery patrone euen as they would.
Againe, they teache that particular men hauehave 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 eueryevery 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 hauehave charge ouer me, for mee to seeke whether any one hauehave a particular charge! Or what comforte can I hauehave 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? Besides this, it is a thing not agreeing to the similitude of God & of his Saintes: for Gods louelove 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, parents, maisters, kinsfolke, &c. whiche maketh our fault more or lesse: but this onelyonly is according to the age of men, a thing not incidēt vntounto Angels. But they hauehave 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 angel. I meruel wise men can like of this reason: for seing they argue vponupon this, because they are called their Angels, and are so named because of the ministerie which they hauehave for their safetie, may not these woordes as well stand, though the Angels bee apointed al ouer all, as if they had charge eueryevery 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 Angels reioyce at it? But an other reason they hauehave, 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 vsus 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 hauehave 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, euen to the Gentiles from whom it came. The first authour of it, that I read of, was Empedocles the Plut. in vita M. Anton….Philosopher, who as (Plutarch sayth) taught it, that euerie man had two Angels, one good, another bad: and the Grecians hauehave a common verse which they vse in manner of a prouerbe: Euerie man hath his owne Angel to be the foreign of all his life. And so when Brutus was slaine, the night before one appeared Plu. de animi tranqu.vntounto him, and saide: I am thine euill Angel ô B…utus. But beside these things which I confesse, some wisemen hauehave beleeued, the papists hauehave gone much further, and hauehave tolde vsus of the shape and figure of Angels: what colour they hauehave: 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 forgotten for euer, then once with good reason to bee confuted.
For if Moses by inspiration knowing the originall of the world, how it was: yet had it not reuealed what to write of Angels. If Stephan, that sawe ye 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 reuelation, had no suche knowledge reuealed of Angels: Col. 2. 18.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 Sess. 10.authoritie ouer all powers in Heauen: But all the worlde knoweth now, suche witnesses hauehave taught their tounges to lye.
One doubte may heere arise, touching the degrees 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 Tyrus, 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 Angels.
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: therefore 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, because 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 MercieMercy seate, were of beaten Golde and excellent woorkemanshipp, with them that King is compared, and called the couering and the annoynted Cherub: so that the nine precious stones muste bee nine orders of Cherubims vponupon the merciemercy seate, or nine orders of cloathing.
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, ye sonnes of God: so by this accompt there must be twelue orders 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 particular 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 giuegive him the praise of his work, and not imagine so precisely, a iust number of the orders of Angels. And this is most cleare in Paule him selfe, when he had reckoned vp principalities, rules, powers, dominions, hee addeth: And eueryevery 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 vsus to sobrietie, to say with S. Augustine, The difference of these degrees I confesse 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 diuels, that we should be sure, they note no order, but Ephe 6. 12. Col. 2. 16.rather signifie the power that is in them. Now, for their third argument, that there are Angels and Archangels, manifest wordes of degree: first this wanteth much in accompt to make ix. orders: then I say, and it can hardly bee confuted, that wheresoeuer the name Archangel is mentioned, it signifieth our Sauiour Christ, and no creature. Or, if it be attributed 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 hauehave not climed into the Heauens, to knowe such thinges: but this I knowe, that all this proueth nothing a diuersitie of thus manie orders. Therefore, now to leaue to speake of things vnprofitable to seeke after: let vsus see, what true comfort God giueth vsus in this place.
The Angels, of whome so muche we hauehave spoken, and whose honour is such, that seeing our Sauiour Christ exceedeth them, the Apostle here proueth, 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 vntounto God for this saluation? It were exceeding louelove, to giuegive to any man a garde of men about him: it were more to giuegive him a garde of princes. But what are men? what are princes? what are Kinges in respect of Angels, whome God hath made to pitche about vsus? Not one of vsus this day, that are Christes, but hauehave his Angels to keepe vsus 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 vntounto our brethren, except we be ignoraunt what God hath done for vsus? How can we fil our liues with any straunge concupiscence of thinges whiche God hath holden back from vsus, if we beleeue what excellent treasure of his angels he hath giuen vsus? If his Angels be ours, how truely may we say with Paule: Let vsus not hereafter glorie in men: for whether if be Paule, or whether Apollo, or whether Cephas: whether it bee the 1. Cor. 3. 12.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 boldly whether trueth, fayth, holinesse, duetie calleth vsus? What if the world breake with hatred, or men swell in malice againste vsus, are the Angels driuen back with vaine threatenings? Or, what if we doe fall before the enimie and he preuaile against vsus (as it happened to our Sauiour Christ him selfe) is this a want in Angels that watch ouer vsus? Or is it not rather the good wil of God, that we should dye with Christ, the sooner to reigne with him?
Last of all, now let vsus knowe how this glorie is giuen vsus: 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 Gen. 28. 12.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 ascending and descending vppon the sonne of man: so that this honour is ours, as we be Christes: to him it apperteineth, and to vsus it is giuen, as we be made mēbers of his bodie by faith. And thus far of angels.
Nowe let vsus praye, that it would please God our heauenly father, of his gratious goodnesse, to lighten our vnderstanding into all knowledge & wisdome of his worde, that we may be carefull because of our enimies, lest at any time we fall into temptation: 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 vsus his good guard of Angels, that we might see his louelove, and know our honour, that so we may consecrate 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.