Christs Temptation and Transfiguration, Sermon 3
SERMON. III.
MATTH. 4. 5, 6.
Then the Devil taketh him into the Holy City, and setteth him on a pinnacle of the Temple.
And saith unto him, if thou be the Son of God, cast thy self down, for it is written he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, least at any time thou dash thy foot against a stone.
IN this second Temptation I shall give you. 1. The History of it. 2. Observations upon it.
1. The History of it. There,
1. What Satan did.
2. What he said.
3. The soarness of the temptation.
1. What he did, Then the devil taketh him up into the Holy City, and setteth him on a pinnacle of the Temple. There 1. Take notice of the ground which the devil chose for the conflict: he taketh him up into the Holy City, and setteth him on the pinnacle of the Temple. By the Holy City is meant Ierusilem, for this name is given to it in other Scriptures, Isa. 58. 2. They call themselves of the Holy City. And Isa. 52. 1. O Ierusalem, the Holy City. And in many other places it was so called because it was the seat of Gods Worship, and the place where God manifested his gracious presence with his people. If you ask why now, it was called the Holy City, since it was a City of Blood, the seat of all wickedness, in which the Law of God was depraved their Religion corrupted, their Religion polluted? I Answer, yet there was the Temple of the Lord. Some Relicks of good and Holy men, some grace yet continued, and the only place that owned the true God, though with much corruption. The more especial place which the Devil chose for the conflict was foreign, the Pinnacle of the Temple, or the wing of the Temple: meaning the border round about the fist covering of the Temple, to hinder any one from falling off easily, which might be adorned with pinnacles and spires from whence one might easily fall. 2. How the devil got him there? Whether Christ was carryed through the Air, or went on his feet following him of his own accord? the last seemeth to be countenanced by Luke; that he led him to the pinnacle of the Temple, Luke 4. 9. foreign, yet the former is preferred by most ancient and modern interpreters, and not without reason. For Christ voluntarily to follow the Devil, and to go up to the top of the Temple, and stand on one of the pinnacles thereof, it seemeth improbable, and would take up more time then could be spent on this temptation. He that would not obey the Devil perswading him to cast himself down, that he might not tempt God; would not voluntarily have gone up with him, for that would have been the beginning of a temptation to yield so far. Most probably then Satan was permitted to carry him in the Air, without doing him any hurt to Ierusalem, and one of the pinnacles of the Temple and battlements thereof. But how Christ was carryed in the Air visibly or invisibly the Scripture sheweth not: it affirmeth the thing, but sets not down the manner; we must believe what it asserteth, reverence what it concealeth: here was a real Translation, a Transportation from place to place; not imaginary, for then Christ had been in no danger: And again not violent but voluntary, a carrying not a haling, a leading not a forcing, as the wrestler is drawn on to the combate. As he suffered himself to be drawn to death by Satans instruments, so by the Devil to be translated from place to place. The Officers of the High Priest had power to carry him from the Garden to Annas; from Annas, to Caiaphas; from Caiaphas, to Pilate; from Pilate, to Herod; from Herod; to Pilate again: And then from Gabbatha, to Golgotha; which could not have been, unless this power had been given them from above, as Christ himself telleth Pilate, Ioh. 19. 11. So God for his greater glory, and our instruction permitted this transportation: therefore this translation is not to be imputed to the weakness of Christ, but his patience, submitting thus far that he might experience all the machinations of Satan: and the transporting is not to be ascribed to the tempters strength, but his boldness. Christ did not obey him, but submitted to the Divine dispensation, and would fight with him not onelyonly in the Desert, but in the Holy City: and no wonder if Christ suffered Satan to carry him, who suffered his instruments to Crucifie him.
Secondly, What he said to him, verse 6. Where take notice. 1. Of the temptation it self, If thou be the Son of God, cast thy self down. 2. The Reason alledged to back it, For it is written he shall give his Angels charge concerning thee, &c.
1. The temptation it self: If thou be the Son of God cast thy self down, mark what was the mote in the Devils eye, that Christ was declared to be the Son of God, the Messiah and Saviour of the World: He would have him to put it to this proof in the sight of all Ierusalem, wherein if he failed, and had dyed of the fall, the Jews would think him an Impostour; if he had escaped, he had submitted to the Devils methods, and so had run into the former sins mentioned before in the first temptation, his doing something at the Devils direction; his disbelief of the divine Oracle, unless manifested by such proof as Satan required; and besides a tempting of divine Providence, the ordinary way was down stairs. He would have him leap, and throw himself over the battlements, 'twould be too long to go down stairs, he will teach him a nearer way, to cast himself down and fear no hurt, for if he were the Son of God he might securely do so. But chiefly Christ was not to begin his ministry by miracles, but Doctrine; not from a demonstration of his Power, but Wisdom. The Gospel was to be first Preached, then sealed and confirmed by miracles: and Christs miracles were not to be ludicrous but profitable, not fitted for pomp, but use; to instruct and help men, rather then strike them with wonder. Now this would discredit the Gosple if Christ should fly in the Air; besides we must not fly to extraordinary means, where ordinary are present.
Only before I go off observe, That Satan did not offer to cast him down, that God doth not suffer him to do, because he sought to bring Christ to sin. If Satan had cast him down Christ had not sinned.
Secondly, The Reason by which he backeth the temptation, 'tis taken from Scripture, For it is written he shall give his Angels charge concerning thee. The Scripture is in the 91 Psal. 11. 12. where the words run thus, he shall give his Angels charge over thee, to keep thee in all thy wayes. They shall bear thee up in their hands, least thou dash thy foot against a stone. Where
I. Observe, The Devils cunning in citing Scripture. The Apostle telleth us that Satan is sometimes transformed into an Angel of Light, 2 Cor. 11. 14. And we read that once he took the habit, and guise of a Prophet, 1 Sam. 28. 18. and indeed he deceiveth more by the voice of Samuel than by the voice of the Dragon. We read of foreign, The depths of Satan, Rev. 2. 24. Here he cometh like a divine, with a Bible in his hand, and turneth to the place, here the Enemy of God cometh with the Word of God, and disguiseth the worst of actions with the best of words, opposeth God to God, and turneth his truth to countenance a lye. Being refuted by Scripture, he will bring Scripture too, and pretendeth to reverence that which he chiefly hateth. Christians you have not to do with a foolish devil, who will appear in his own colours and ugly shape, but with a devout devil, who for his own turn, can pretend to be Godly.
II. That he citeth such a Scripture, which exceedingly conduceth to commend the happyness of the godly; for God will not only be the Keeper and Guardian of them that fear him, but hath also appointed the Ministry of Angels; and the Argument of the tempter seemeth to be taken from the less to the greater: for if it be true of every one that trusts in God, and dwelleth in the shadow of the Almighty, that God will have such a care of him, much more will he have a care of his beloved son, in whom he is well pleased. Therefore you that are declared to be so from Heaven, and having such an occasion to shew your self to be the son of God, with so much honour and profit; Why should you scruple to cast your self down?
But wherein was the devil faulty in citing the Scripture? some say in leaving out those words in all thy wayes. This was Bernards gloss: in viis, non in praecipitiis: will keep you in your wayes, or duties, not in your headlong actions, these were none of his wayes to throw himself down from the battlements of the Temple. This is not to be altogether rejected because it reaches the sense, yet this omission was not the devils fault in citing this Scripture, for all thy ways signifyeth no more but in all thy actions and businesses, and that is sufficiently implyed in the words cited by Satan. But the devils errour was in application. He applyeth the Word of God, not to instruct but deceive, rather to breed a contempt, disdain, and hatred of Scriptures, then a reverend esteem of them, to make the Word of God seem uncertain; or if a reverence of them, to turn this reverence into an occasion of deceit: more particularly to tempt God to a needless proof of his power. We are not to cast our selves into danger, that Providence may fetch us off. God will protect us in the evils we suffer, not in the evils we commit: not in dangers we seek, but such as befal us besides our intention.
Thirdly, The sorenesse of this temptation, which appeareth in several things.
1. The change of place, for a new temptation, he maketh choice of a new place; he could do no good on him in the wilderness, therefore he taketh him, and carryeth him into the Holy City: here was a publick place where Christ might discover himself with profit, and the edification of many if he would but submit to the devils methods. In the Temple the Messiah was as in his own House, where 'twas fit the Messiah should exhibit himself to his people: There was an old Prophesie, Mal. 3. 1. The Lord whom ye seek, shall suddenly come into his Temple, even the messenger of the Covenant, whom ye delight in. And he was to send forth his rod out of Sion, even the Law of his Kingdom, Psal. 110. 2. If he would yield to this advice, and vain glorious ostentation of his power, before that numerous multitude, which continually resorted to the Holy things performed in the Temple, how soon should he be manifested to be the Son of God, or the power of the great God. The Devil doth not perswade him to cast himself from a Rock or top of a Tree in the Desart, that had been temerity and rashness; but from a pinnacle of the Temple, an Holy place, and a place of much resort. But the Son of God was not to be discovered to the world by the Devils methods. That had been such a piece of ostentation and vain glory, as did not become the Son of God, who came to teach the World humility. But however the temptation is grievous, in so good a design, in such an Holy place, there could no ill happen to the Son of God, nor a better occasion be offered of shewing himself to many, so to confirm the Jews in the Truth of the Oracle they had of late heard from Heaven.
2. The change of temptations: since he will trust, the devil will put him upon trusting; he shall trust as much as he will. There he tempted him to the use of unlawful means to preserve his life, here to the neglect of things lawful. There that God would fail him if he were still obedient to the spirit, and did not take another course then divine Providence had as yet offered to him; here, that God would not forsake him, though he threw himself into danger. There, that he would fail though he had promised; here, that he would help though he had not promised. That Faith which sustained him in his hunger, would preserve him in this precipice, if he expected his preservation from God, why not now? He had hitherto tempted him to diffidence, now to prefidence, or an over-confident presumption, that God would needlesly shew his power. It is usual with the tempter to tempt man on both sides; sometimes to weaken his Faith, at other times to neglect his duty. He was cast out of Heaven himself, and he is all for casting down.
3. The temptation was the more strong, being vailed under a pretence of Scripture, and so Christs weapons seem to be beaten back upon himself. The devil tempted him to nothing but what he might be confident to do upon the promise of God. Now it is grievous to Gods Children, when the rule of their lives, and the Charter of their hopes is abused to countenance a temptation.
Secondly, The Observations.
1. Observe, That the first temptation being rejected by Christ, Satan maketh a new assault. Though he get the foil he will set on us again; like a troublesome fly that is often beaten off, yet will return to the same place. Thus the devil when he could do no good upon his first Patent against Iobs Goods and Children, cometh and sueth for a new Commission, that he might touch his flesh and bones, Iob 2. 4, 5. Skin for skin, ye all that a man hath will he give for his Life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. Satan is uncessant in his attempts against the Saints, and is ready to assault afresh upon every occasion. Now this cometh to pass by Satans unwearied malice, who is a sworn enemy to our peace and wellfare, he still seeketh to devour us, 1 Pet. 5. 8. Also from Gods Providence who permitteth this, that we may not be careless and secure after temptation, though we have gotten the victory. For our Life is a continual warfare, Iob 7. 1. Is there not an appointed time for man upon earth? The same word signifieth also a warfare. Mans Life is a perpetual toil, and a condition of manifold temptations and hazards, such as a Soldier is exposed to; therefore we must perpetuperpetually watch. We get not an absolute victory till death. Now this should the more prevail with us, because many of Gods Peoplehave fail'd after some eminent service performed for God. Iosiah after he had prepared the Temple, fell into that rash attempt against Pharaoh Necho which cost him his Life, 2 Chro. 35. 20. After all this, when Iosiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates, and Iosiah went out against him. And Peter, after he had made a glorious Confession, giveth his Master carnal counsel, Mat. 16. 18. Thou art Peter, and upon this rock will I build my church, &c. and yet Ver. 23. Get thee behind me, Satan. Many after they have been much lifted up in consolation, do readily miscarry; first he made a glorious confession, a sign of great Faith; then carnal wisdom vents its self in some counsel concerning the ease of the flesh. Oh what need have we to stand upon our guard, till God tread Satan under our feet! As one of the Roman Generals, whether conquering or conquered, semper instaurat pugnam; so doth Satan.
2. Observe, God may give Satan some power over the body of one whom he loveth dearly. For Satan is permitted to transport Christs body from the wilderness to the Holy City, and to set it on a Pinacle of the Temple. As it is very consistent with Gods Love to his People to suffer them to be tempted in their souls by the fiery darts of Satan; so he may permit Satan to afflict their bodies, either by himself, or by Witches, who are his Instruments. Thus he permitted Satan to afflict Iob, chap. 2. 6, 7. And the Lord said unto Satan, Behold, he is in thy hand, but save his life. So went satan forth from the presence of the Lord, and smote Iob with sore boils, from the sole of his foot unto his crown. The devil may have a threefold power over the bodies of men.
1. By Transportations, or carrying them from one place to another, which usually is not found, but in those that give up themselves to his Diabolical Inchantments. Or,
2. In Possessions, which were frequent and rife in Christs time. My daughter is sorely vexed with a devil, Mat. 15. 22. Or,
3. In Diseases, which is more common. Thus he afflicted Iobs body with Ulcers; and what we read, Psal. 41. 8. An evil disease cleaveth fast unto him. It is foreign a thing of Belial, as if it a were a pestilential disease from the devil. So some understand that, Psal. 91. 3. Surely he shall deliver thee from the snare of the fowler, and from the noisome Pestilence. As if those sudden darts of Venom by which we are stricken in the Plague, came from Satan. Certainly evil Angels may have a great hand in our diseases, Psal. 78. 49. He cast upon them the fierceness of his anger, wrath, and indignation and trouble, by sending evil angels among them. But I press it not much. Only
1. A word of Patience, that we would submit to God, though our trials be never so sharp. We must yield to that measure of Humiliation, which it shall please God to prescribe. If he should give leave to Satan to inflame our blood, and trouble the humours of our body, we must not repine; the Son of God permitted his sacred body to be transported by the devil in the Air.
2. A word of Comfort. Whatever power God permitteth Satan to have over our bodies, or bodily interests, yet it is limited, he cannot hurt or molest any further than God pleaseth. He had power to set Christ on a Pinacle of the Temple, but not to cast him down. He had a power to touch Iob's skin, but a charge not to endanger his Life, Iob 2. 6. Behold, he is in thine hand, but save his life. God sets bounds and limits to the malice of Satan, that he is not able to compass all his designs. Iob was to be exercised, but God would not have him dye in a cloud, his life was to be secured till better times.
3. A word of Caution. Let not the Devil make an advantage of those troubles, which he bringeth upon our Bodies, or the interests of the bodily Life, yet let him not thereby draw you to sin. Here the devil may set Christ upon a precipice, but he can do him no further hurt; he may perswade us to cast down our selves, but he cannot cast us down, unless we cast down our selves, Nemo laeditur nisi a seipso. His main spight is at your souls, to involve you in sin. God may give him, and his Instruments a power over your bodily lives; but he doth not give him a power over the Graces of the Saints. The devil aimeth at the destruction of souls; he can let men enjoy the pleasures of sin for a season, that he may deprive you of delight in God, and celestial pleasures; he can be content that you shall have Dignities and Honours, if they prove a snare to you. If the devil seek to bring you to Poverty, Trouble and Nakedness, it is to draw you from God. He careth not for the Body, but as it may be an occasion to ruine the Soul.
3. Observe, If Satan lead us up, it is to throw us down. He taketh up Christ to the Pinacle of the Temple, and saith unto him, Cast thy self down. He bringeth up many by little and little to some high place, that by their aspiring they may at length break their necks. Thus he did Haman, and so he doth many others, whose climbing maketh way for their greater fall. The devil himself was an aspirer, and fell from Heaven like Lightning, Luk. 10. 18. I beheld Satan as lightning fall from heaven: And tho in shew he may seem to befriend many that hearken to his Temptations, yet in the end he cryeth, down with them, down with them even to the ground. Gods manner is quite contrary, when he meaneth to exalt a man, he will first humble him, and make him low, Matth. 23. 12. Whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted. But the devils way is to lift them up to the Clouds, that he may bring them down to the lowest Pit of Destruction. Adam in conceit must be like God, that indeed he may be like the beasts that perish. Psal. 49. 20. Man that is in honour, and understandeth not, is like the beasts that perish.
4. Observe, If thou be the son of God, cast thy self down. The temptation is quite contrary to what it was before: Then it was to preserve life by unlawful means, now to endanger life by the neglect of means lawful; there to distrust Gods care of our preservation, when he hath set us about any task and work; here to presume on his care without warrant. The devil tempts us sometimes to pamper the flesh, sometimes to neglect it in such a way as is destructive to our service. Thus the devil hurrieth us from one extream to another, as the possessed man fell oft-times into the fire, and oft into the water, Matth. 17. 15. Those that are guided by Satan reel from one extremity to another; either men slight sin, and make light of it, or sinners are apt to sorrow above measure, as the incestuous Corinthian, 2 Cor. 2. 17. Lest perhaps such an one should be swallowed up with overmuch sorrow. And the Apostle sheweth there, that these were the enterprizes of Satan. Some men are careless of Gods interest in the World, or else heated into the activity of a bitter Zeal. Some are of a scrupulous Spirit, that they make Conscience of all things; and the devil hurrieth them into a large Atheistical Spirit, that they make conscience of nothing: How often have we known a fond scrupulosity to end in a prophane Licentiousness, when they have been wearyed out of that kind of frame of Spirit? Some are dead and heartless, like Gallio care for none of these things; fight Christ, fight Antichrist, 'tis all one to them; and usually they are such as formerly have been heated with a blind, and bold madness: As Peter at first refused to have his feet washed by Christ, and then would have head, hands, feet and all washed, Ioh. 13. 8, 9. being out in both. What sad work is there made in the Church of God by Solifidians and Nullifidians: heretofore 'twas all Faith and Free-Grace misapplied and misunderstood; and now it is all Morality and Vertue, while Christ is neglected, and the mystery of the Gospel little set by or valued. It is ever the devils policy to work upon the humour of people: If they will reform the Church, it shall be to a degree of separation, and condemning all Churches and Christians that are not of their mode; if they be for uniting, Christs unquestionable interests must be trodden under foot, and all care of Truth and Reformation must be laid aside. If he can destroy Religion and Godliness no otherway, he will be religious and godly himself; but it is either as to private Christians to set them upon overdoing, that he may make them weary of the service of Christ; or as to the publick, by crying up some unnecessary things, which Christ never commanded. If men be troubled with sin, and see a necessity of the Gospel, and prize the comforts of it, the Gospel must be overgospelled, or else it will not serve their turns; and that over-gospel must be carried to such a length, as to destroy the very Gospel, and Free Grace it self. The devil first tempted the World to despise the poor Fishermen, that preached the Gospel; but the World being convinced by the power of the Holy Ghost, and gained to the Faith, then he sought by Riches and Grandeur to debase the Gospel; so that he hath got as much or more by the worldly glory he puts upon Christs Messengers, as by Persecution. Then when that is discovered, the devil will turn Reformer; and what Reformation is that? the very necessary support and maintainance of Ministers must be taken away. All over-doing in Gods work is undoing. If Christ will trust, the devil will perswade him to trust, even to the degree of tempting God.
5. Observe, That the Devil himself may pretend Scripture to put a varnish upon his evil designs. For here he seeketh to foil Christ with his own weapons. Which serveth to prevent a double extream.
1. One is, not to be frighted with the mere noise and sound of Scriptures, which men bring to countenance their errors. See whether they be not wrested and misapplyed; for the devil may quote Scripture, but he perverts the meaning of it. And usually it is so by his Instruments; as that Pope, who would prove a double power to be in himself, Temporal and Spiritual, by that Scripture, Ecce duo gladii! Behold, here are two Swords! Luk. 22. 38. It is easie to rehearse the words of Scripture, and therefore not the bare words, but the meaning must be regarded.
2. The other extream is this, Let none vilifie the Scriptures, because pleaded by Satan; for so he might as well vilifie Human Reason, which is pleaded for all the Errors in the World; or Law, because it is urged sometimes to justifie a bad Cause. For it is not Scripture, that is not a Nose of Wax, as Papists say. It is a great proof of the Authority and honour of Scriptures, that Satan and his greatest Instruments do place their greatest hopes of prevailing by perverting and misapplying of it.
6. Observe, That God hath given his Angels a special charge about his people, to keep them from harm. Here I shall show,
1. That it is so.
2. Why it is so.
First, That it is so, is evident by the Scripture, which every where shews us, that Angels are the first Instruments of his Providence, which he maketh use of in guarding his faithful servants, Heb. 1. 14. The Apostle saith, Are they not all foreign, ministering spirits, sent forth to minister to them, that shall be the heirs of salvation? Their work and employment is to attend us at Gods direction; not to be worshipped, and served by us by any devotion. They are ministring spirits, not ours, but Christs; he that serveth, hath a Master whom he serveth, and by whom he is sent forth: their work and employment is to attend us indeed, but at the command and direction of their own Master: they are not at our beck to go and come at our pleasure, neither do they go and come at their inclination; but at the Commission of God: Their work is appointed by him, they serve us as their Masters Children, at his Command and Will; and whom do they serve? the heirs of salvation. They are described, Titus 3. 7. That being justified by grace, we should be made heirs according to the hope of eternal Life. They are not Ministers of conversion and sanctification; to this Ministry Christ hath called Men, not Angels; but in preserving the converted the Angels have an hand. Therefore it is notable, they are sometimes called Gods Angels, Psal. 103. 21. Bless the Lord, all ye his hosts, ye ministers of his that do his pleasure. sometimes their Angels; Matth. 18. 10. Take heed, that ye despise not one of these little ones, for I say unto you, that in heaven their angels do alwayes behold the face of my father, which is in heaven.
But whether every one hath an Angel-Guardian, is a curious Question. Sometimes one Angel serveth many Persons, Psal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them. And sometimes many Angels are about one person; 2 King. 6. 17. And behold, the mountain was full of horses and chariots round about Elisha. And here in the Text quoted by satan, He shall give his angels charge concerning thee. There is not mention made of one, but many Angels, and the Angels in general are said to be ministring spirits. When souldiers are said to watch for a City, it is not meant that every Citizen hath a Souldier to watch for him.
The onelyonly place, which seemeth to countenance that Opinion, is Acts 12. 15. Then said they, it is his Angel. But if Peter had a peculiar Angel to guard him, and look after him then, when he was in great trouble, and detained in prison; it doth not follow that every person, and every where should have an Angel-Guardian. Besides an assertion in Scripture must be distinguished from men introduced speaking in Scripture; it sheweth indeed, that it was the Opinion of the Iews at that time, which these holy men had imbibed and drunk in. Or it may be the word Angel is onelyonly taken for a Messenger sent from Peter; why should an Angel stand knocking at the door, who could easily make his entrance? And is it credible that the Guardian Angels do take their shape and habit, whose Angels they are? It is enough for us to believe that all the Angels are our Guardians, who are sent to keep us, and preserve us, as it pleaseth God.
But what is their Ministry and Custody? It is not cura animarum, care and charge of Souls, that Christ taketh upon himself, and performeth it by his Spirit; but ministerium externi auxilii, to afford us outward help and relief: It is custodia corporis, they guard the bodily life chiefly. Thus we find them often employed. An Angel brought Elijah his food under the Juniper Tree, 1 King. 19. 5. An Angel stirred the waters at the Pool of Siloam, Ioh. 5. 4. An Angel was the guide of the way to Abraham's servant, Gen. 24. 7. He will send his angel before thee, and thou shalt take a wife unto my son from thence. Angels defend us against Enemies, Psal. 34. 7. The angel of the Lord encampeth round about them that fear him, and delivereth them. 2 King. 19. 35. The Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand. An Angel opened the Prison doors to the Apostles, Acts 5. 19. and 12. 7.
But were not all these services extraordinary and Miraculous, which we may not now expect?
Answ. The visible Ministry was extraordinary, proper to those times; but the invisible is perpetual and ordinary, as Abraham's servant did not see the Angel in the journey. The devil worketh in and about wicked men invisibly, so do the good Angels.
Secondly, Reasons, Why it is so.
1. To manifest the great Love and Care, which God hath over his people; therefore he giveth those blessed Spirits, which behold his face, charge concerning his people on Earth; as if a Nobleman were charged to look to a Beggar, by the Prince of both.
2. We understand the operation of finite Agents, better than infinite. God is so far out of the reach of our commerce, that we cannot understand the particularity of his Providence.
3. To counterwork the devil; evil Angels are ready to hurt us, and therefore good Angels are ready to preserve us. Well might the devil be so well versed in this place, he hath often felt the effects of it, he knew it by experience, being so often encounter'd by the good Angels in his endeavors against the people of God.
4. To begin our acquaintance, which in Heaven shall be perfected, Heb. 12. 22. Ye are come to an innumerable company of Angels.
USES.
1. To shew the happy state of Gods people. No Heirs of a Crown have such Guards as they have. Christ dwelleth in their hearts as in a Throne, Eph. 3. 17. That Christ may dwell in your hearts by faith. The Holy Spirit guardeth them against all cares and fears, Phil. 4. 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. And the good Angels are as a Wall and Camp about them, Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Mat. 18. 10. Despise not one of these little ones, for verily I say unto you, that in heaven their angels do alwaies behold the face of my father, which is in heaven. If the Angels make an account of them, surely men should not despise them: Yea rather, God esteemeth so much of the meanest of these little ones, that the good Angels, who daily enjoy Gods glorious presence, are ministring spirits appointed to attend them. If the Lord and his Holy Angels set such a price on the meanest Christians, we should be loath to despise and offend them.
2. It should breed some confidence and comfort in Christians in their sore straits and difficulties, when all visible help seemeth to be cut off. This invisible Ministry of the Angels is matter of Faith, 2 Kings 6. 16, 17. And he answered, Fear not; for they that be with us, are more than they that be with them. And Elisha prayed, and said, Lord, I pray thee, open the young mans eyes, that he may see. And the Lord opened the young mans eyes, and he saw; and behold, the mountain was full of horses and chariots of fire round about Elisha. These were no other, but the Angels of God, which were as an host to defend them. Open the eye of Faith, you may see God, and his holy Angels to secure you.
3. Take we heed how we carry our selves, because of this Honourable presence. In Congregations there should be no indecency, because of the Angels, 1 Cor. II. IC. In all our wayes let us take heed that we do not step out of Gods way. Do nothing that is unseemly and dishonest, they are spies upon us. And it is profitable for us, that they may give an account of us to God with joy, and not with grief.