For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speake and not lie if it tarrie waite for it shall surely come and shall not stay Let vs not make hast nor limit the Lord in prescribing him a time and meanes but leaue all that to his wisedome leane vpon his arme relie vpon his word he hath a mind to doe vs good and that when it shall bee most for his glorie and our saluation We are not yet perhaps in the deepe nor at the mountaine nor so destitute but we find some supports But were the case with vs as it was here with our Lord if we were in the world as in a wildernesse our food nothing but stones our companie wild beasts ready to deuoure vs no friend neare vs but the deuill tossing and tumbling vs with his temptatitions we should assuredly see the Lord extraordinarily prouiding for vs and working out for vs vnexpected comfort our extremity would be Gods opportunity God sent not Moses to deliuer Israel from vnder Pharaoh till their burdens were at the heauiest and their oppressions intollerable God might haue sent his Angell to preserue the three children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously deliuered and his enemies more mightily confounded then if the Angel had come before Euen so when this land was like that fierie furnace made seauen times hotter then euer before to consume the bodies of Gods Saints in Queene Maries dayes in the midst of those flames God sent that happy Queene nowe a blessed Saint to quench those fires and deliuer our whole Church from that tyrannicall and Papall oppression Thus the Lord himselfe waites and stayes for the fittest time of our deliuerance and so must we Neuer shall the faithfull soule faile of a day of refreshing And ministred vnto him We haue spoken of the Angells comming Now the last thing considerable in this history is their ministery vnto Christ wherin are two things 1. How they minister to him 2. Why they minister I. 1. They ministred in adoring the Sonne of God the onely conquerour of the deuill and honouring him as the victorious destroyer of the Prince and commaunder of all hellish powers For the Angells reioyced in Christs victory in the deuills ouerthrowe and the saluation of the Church of God The goodnes of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now vpon this victory they did much more honour him and congratulate his glorious triumph 2. They ministred to him in comforting him beeing in his soule extreamely afflicted and molested with Satans temptations for how could the Sonne of God but vtterly abhorre and with fiery zeale detest such blasphemous temptations as that he should not onely distrust his Fathers prouidence but euen fall downe and worship the deuill himselfe with which temptations a sinnefull man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his agonie before his passion the Angells came to comfort him so likewise in this conflict and perturbation so soone as they might they came in to the same purpose 3. They ministred to him in releeuing his body which was now broken with hunger and watchings hauing already fasted 40. dayes and 40. nights and brought him food to allay his hunger spreading as it were a table for him in the wildernes For if they neglected not the seruant of God Elias in the wildernes beeing ready to starue for food but prouided him a meale in strength whereof he went 40. dayes and 40. nights 1. King 19.5 much lesse would they neglect the Sonne of God who was now in the same necessitie 4. They ministred to him standing about him and giuing attendance waiting as it were at his table and ready to be employed in any further seruice he had to commaund them Psal. 103.20 Ye Angells readie to execute his will Whence in Ezeck 1.11 the Angells are described with wings stretched vpward noting their propensity and readines to the commandements of Christ. II. Why the Angells doe thus minister to Christ. Answ. Not for any necessitie of his for 1. he was able to haue sustained himselfe and held out for euer against the deuill 2. hee was able to haue confounded the deuill 3. he was able to haue created food in the wildernesse without them which they could not doe for although they could fetch food elsewhere prouided yet could they not create any but 1. It was their dutie to attend him as their Lord called the Lord of the holy Angells 2. Christ would now vse their ministery and did not helpe himselfe by miracle as he might if he had pleased But wee read not that hee vsed his power for himselfe or his Disciples Himselfe beeing hungry and weary at Iaacobs well he created not food but sent his Disciples into the citie to buy bread And when his Disciples were faint and hungry they were faine to plucke eares of corne and eate it But yet he vsed not his miraculous power For miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3. This was so for our instruction and consolation that we also in our wants standing in the Lords battells may expect the presence and comfort of the Angells The priuiledge of Christ whereby he is exalted aboue all creatures hence appeareth in that the Angells minister vnto him Heb. 1.6 the Apostle prooues Christs diuinity and eminency aboue all things out of that testimony of the Psalme And let all the Angells of God worship him For he must needes be greater then all who must be honoured of all Ioh. 1.51 Christ himselfe prooues himselfe the Sonne of God because notwithstanding he is the sonne of man which plainely notes him to be 1. a true man and 2. a weake man yet they should see the heauens opened and the Angells ascending and descending vpon him as was figured in Iacobs ladder Gen. 28.12 For Christ is the ladder and onely way by which we ascend into heauen It reached from earth to heauen signifying his two natures God of his Father in heauen man of Iacobs loynes in earth Angells ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their worke and ascending to giue account of it Now according to this Prophesie of Christ two of his Disciples sawe the heauens open vpon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the sepulcher saw the
This is not here meant 2. Religious which is an abstinence from meates drinkes and all delights to testifie our true humiliation before God to fit vs vnto prayer and to further and witnesse the truth of our repentance And this is either publike or priuate of one or of moe for one day or longer time But neither is this meant here for 1. Christ had no corrupt wanton or rebellious flesh to mortifie or chastise 2. Christ had nothing to repent of no amendement of life no hardnes of heart no want of faith to bewaile no guiltines to confesse by it 3. He had no need of fasting to helpe him in praier for neither needed he any grace which he had not by the liting of the spirit vpon him neither had he any sluggishnesse or dulnesse in his nature to hinder his prayer neither did he euer make a prayer which did not merit of it selfe to be heard or wherein he was not heard 3. Miraculous which is aboue the strength of man and is sometime giuen to the Saints to commend their doctrine as vnto Moses Exod. 24.18 and to Eliah 1. King 19.8 And of this kind was our Sauiours fast because no man can fast so long or halfe so long and remaine aliue and much lesse can a man fast so long and not be hungry all the while as it is said of Christ. Secondly the reasons of this fast are 1. Negatiue 2. Affirmatiue I. Negatiue 1. It was not to commend fasting as the Papists teach for it is no commendation to fast when one hath no stomacke or is not hungrie as Christ was not Besides it is in it selfe no worship of God but a thing indifferent and onely commanded and commendable so farre as it is an help to religious exercises 2. Much lesse that we should imitate him as the Papists doe in their Lent-fast For 1. it is none of the morall imitable actions of Christ but effected as other miracles by a power transcending the strength of men and Angels yea by the same power whereby he gaue sight to the blind and legges to the lame he is as imitable in one as in the other 2. If they wil imitate Christ they must abstaine from all food not onely from flesh and that for 40. dayes and 40. nights for Christ all this while ate nothing yea and they must not be hungry all the while as he was not Luk. 4.2 3. Christ did not fast once a yeare as they doe but once in all his life 4. There is no proportion no agreement betweene Christs fast and their Lenten fast for 1. Christs was a total fast an vtter abstinence theirs is a mock-fast they glut themselues in the time of their fast with most dainty meates and drinkes in fulnes and delicacy 2. Christs was voluntary theirs is forced against the vse of the Primitiue Church among whom it was left free to euery mans conscience when and how long it pleased him to vse it neither were any lawes set downe for the Lent-fast yearly to be kept in imitation of Christ till Gregory the great or as other write Telesphorus Bishop of Rome about 400. yeares after Christ but it was free for the time and kinds of meates 3. Christs fast was for a necessary cause their 's in times of ioy when no iust cause vrgeth for the times sake for custome and superstitious imitation when no publike danger is to be preuented nor any speciall grace to be obtained whereas by Christs fast the greatest euil in the world was diuerted and the greatest good procured 4. Christs was without ostentation in secret in the wildernesse when none saw him where as in cities and societies of men he ate and dranke but these will be knowne to fast and with the Pharisie professe I fast twice a weeke c. 5. Christ fasted not as counting some meates vncleane which are all good and ought not to be refused as vncleane but receiued with thanksgiuing as sanctified by the word and prayer 1. Tim. 4.3.4.5 They fast with condemning of flesh and whatsoeuer commeth of it as vncleane for that time which is more Iewish then Iudaisme it selfe for euen in the ceremoniall law those things that were pronounced vncleane were neuer to be refused as vncleane in themselues but onely in regard of the commandement But much more now all difference of meates beeing taken away according to Peters vision Act. 10.11 may all be lawfully vsed at all times for the nourishment of man and the contrary is a doctrine of deuills 6. Christ fasted not without instant prayer for euen the Saints of God alwaies when they did fast ioyned prayer which otherwise were but a bodily exercise 1. Tim. 4.8 And hence fasting is often put for fasting and prayer Hester 4.3.16 But they fast in want of extraordinary prayer and when no neede or occasion is aboue ordinary 7. Christ did not fast as placing the Kingdome of God in meates and drinkes whereas they account the obseruation of their fasts a thing meritorious to satisfie for sinne and purchase the Kingdome of heauen which is their common doctrine Wherein what else doe they then attribute the Kingdome of God to meate and drinke 8. Let them shew where the people of God euer presumed to imitate the fasts of Moses or Elias if they cannot how dare they embolden themselues to imitate Christ and inioyne the meanest of their Disciples so to doe vnder paine of damnation for this is the boldnesse of Bernard saying As Christ forty dayes after his resurrection ascended to heauen so none can ascend thither that fasteth not these fourty dayes And yet here I condemne not the Lent-fast among vs so it be obserued onely as a ciuill and politike ordinance and not as any religious fast or obseruation for I esteeme it as lawfull for a King for a time to forbid his subiects some sorts of meat and inioyne others as he seeth most fit for his Common-wealth as for a Physitian to prescribe a diet to his patient forbidding some meates and appointing others for the health of his body Much lesse doe I condemne all fasting in generall but wish it were more obserued then it is so it be rightly But this fast of the Papists in the institution obseruation causes manner and end of it is wicked and sacrilegious II. The affirmatiue endes of this fast of Christ were these 1. To prepare himselfe by fasting and praier to his most weighty calling for although Christ was full of the holy Ghost and seemed not to need the benefit of fasting and prayer to fit him yet he tooke on him our infirmities with our nature and as man needed such help as our selues doe 2. To teach vs not rashly and headily to enter vpon or vndertake any calling but by fasting and prayer to prepare our selues who haue more need of preparation then Christ had and to get Gods blessing on the same but especially this concernes the Magistrate and Minister Ob. You said this fast
be iustified by himselfe but in the other he desires to be iustified his cause was good there was no such thing as they laid to his charge If Iob would dispute with God his owne cloathes would make him vncleane but when he dealeth with his calumnious friends he saith I will neuer let goe mine innocencie till I die Luk. 1.33 of his Kingdome there shall be no ende 1. Cor. 15.24 He shall deliuer vp the Kingdome to his Father Ans. Luke speaketh of Christs Kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall neuer be abolished Christ shall alwaies haue a people to rule alwaies a Lordship and Headship but he shall giue vp his Kingdome in respect of the manner and meanes of administring it he shall not rule as now he doth by Magistrates Ministers the Word Sacraments and other ordinances Isa. 64.6 All our righteousnesse is as filthy ragges Ephes. 5.27 The Church is called glorious not hauing spot or wrinkle or any such thing but holy and without blemish Both are true the Prophet speakes of the Church militant the Apostle of the Church triumphant Act. 15.10 Circumcision and such like rites are called heauy yoakes which neither the Apostles nor their Fathers were able to beare 1. Ioh. 5.3 To them that loue God his commaundements are not greiuous and his yoake is an easie yoake Matth. 11.30 Answ. They were intolerable in respect of the rigor wherein Moses propounded them to be fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousnes and acceptation God accepting the will and faith for the deed Christ stood between those heauy burdens and vs and carried away the curse of the law Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothie chap. 16. v. 3. Answ. True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremoni e. Matth. 9.6 The Sonne of man hath power to forgiue sinnes Luk. 23.34 Father forgiue them they know not what they doe why prayes he thus to his Father if himselfe might forgiue them Answ. Though all the Persons in Trinitie forgiue sinnes yet not in the same manner the Father bestowes the Sonne merits the holy Ghost sealeth vp and applyeth remission of sinnes Ioh. 10.29 None of my sheep no elect shall perish none shall plucke them out of my hands Iudas was elected Matth. 10.4 and yet perished was the Sonne of perdition Ioh. 17.12 Ans. Election is twofold either to life eternall whereof Iohn speaketh chap. 10.29 and so Iudas was not elected or to the office of Apostleship and from this he fell Ioh. 1.8 He was not that light Ioh. 5.35 He was a burning and a shining light Answ. It speakes not of the same light Iohn Baptist was not the Sunne of righteousnesse the Messias that light that brought light in the world but he was a light and gaue a notable testimonie to that light Mic. 5.2 Bethlehem was little among the thousands of Iudah Math. 2.6 Thou art not the least Answ. The Prophet speakes of it as it was in his time in it selfe as it was of a little circuit and compasse but the Euangelist as it brought forth Christ the Sonne of God the Messiah in this respect it was great which in it selfe was but of small estimate Gen. 2.18 God said It is not good for man to be alone Paul saith It is good for a man not to touch a woman 1. Cor. 7.1 Answ. God speaketh so 1. ratione medij because of propagation 2. remedij to auoid fornication and wandring lusts 3. mysterij because marriage should be a type of the vnion between Christ and the Church 4. adiutorij because man wanted a fit helper But the Apostle speakes not simply but comparatiuely it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to haue the burthen of a family in such times Againe he speakes of such as himselfe is such as haue the gift of continencie Ioh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet ver 17. he saith to Marie Touch me not Why so Answ. Because Thomas must beleeue and haue his faith helped who professed he would not beleeue vnlesse he might touch him but Marie beleeued and did not neede this indulgence shee would hold him with her and haue the comfort of his bodily presence Rom. 14.9 that hee might bee the Lord of the dead and liuing Matth. 22.32 God is not the God of the dead but of the liuing Can God bee the God of the dead and not the God of the dead Ans. Christ speakes not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if he should say God is not the God of such dead as you surmise shall neuer rise againe but because they are indeede to rise againe God is their God Another rule to be obserued in reading to get the true sense of Scripture is this If any place seeme to vphold sinne directly it must be expounded by a figure as 1. King 18.27 Cry aloud for hee is a God either asleepe or in a iourney or pursuing his enemies Here is a manifest Ironie Matth. 26.45 when Christ tooke his Disciples asleepe the second time after he had commaunded them to watch he saith Sleepe on which was a sharpe reprehension of their dulnesse The like may be said of these places Iudg. 10.14 1. King 22.15 Eccles. 11.9 Mark 7.9 In all doubtfull places let vs euer receiue that exposition which is according to the analogie of faith Rom. 12.6 If any man prophesie that is haue a gift of interpreting let him interpret according to the analogie of faith so that if the letter of a Scripture crosse the analogie of faith that is agree not with the summe of the doctrine of faith contained in the Decalogue Creed and Lords prayer it must be vnderstood by a figure As for example Where the text saith This is my body seeing the literall sense fighteth with the Article of faith by which we beleeue that Christ is ascended into heauen and sitteth at the right hand of God till he returne to iudge the quicke and the dead it must be vnderstood in the figure vsuall to Sacraments by which the thing signified is put for the signe and contrariwise So Luke 7.47 Many sinnes were forgiuen her for shee loued much to gather hence merit of remission for our workes of charity with the Papists is against the ground of faith by which we beleeue remission of sinnes which is directly opposite to merit Great diligence must be vsed to discerne the right scope of the place doubted of which beeing neglected makes way to manifold errours See an instance The
And therefore for the vpholding of this kingdome he must be inuested with power which neither the tyrants of the world nor the god of the world can euer preuaile against For neuer were all the kingdomes of the world so opposed by the world and the deuill as the poore kingdome of Iesus Christ but this power of Christ is as an hooke in Nebuchadnezzars iaws and a chaine in which he holdeth Leuiathan limiting him how farre he shall exercise malice against the Church and no further 4. Christ as Mediator was to performe those workes which no other creature could euer doe and therefore was to be endued with such power as no other creature could be capable of Hence he prooueth himselfe to be from God Ioh. 15.24 If I doe not such workes as no other man euer did beleeue mee not Where he speakes of his miracles which in respect of the manner and multitude neuer man did the like in his owne name nor so many To which adde those great workes of raising himselfe by his own power from the dead Rom. 1.4 Of satisfying Gods iustice for mans sinne a worke aboue the reach of men and Angells Of meriting eternall life for all the elect which must be an action of him that is more then a creature Of applying his merit to which end he must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preseruing his people in grace receiued Of leading them through death and the dust into his owne glory These are such things as all power of meere creatures is too weake for All the Angells in heauen cannot doe the least of them All the deuills in hell cannot hinder them And hence Christ is stiled the lion of the tribe of Iudah Michael the mighty God King of glory c. This may be a terror to Christs enemies for such is his power as shall make them all his foot-stoole Doe we prouoke him are we stronger then he 1. Cor. 10.21 Psal. 2.9 those that will not be subiect to the rod of his mouth shall be crushed with a rod of iron Therefore take heed of beeing an enemie to Christ or his word or seruants else thou shalt be reuenged euen in that wherein thou sinnest with the breath of his lippes he shall slay the wicked one word of Christ one ite shall turne them all into hell Is the power of Iesus Christ such in his base and low estate as all the deuills in hell are not able to resist it but if he speake the word they giue place how desperately doe wicked men goe on in sinne as if they were able to make their part good against him Ioh. 18.6 when Christ but said I am he presently his apprehenders fell to the ground Reu. 17.14 they shall fight against the lambe but the lambe shall ouercome This is comfort also to the godly in that Christ as Mediator in our flesh is armed with power aboue all our enemies so as nothing shall hinder our saluation Not Satan for the prince of this world is cast out he may haue vs in the mountaine or on the pinacle but he cannot cast vs downe Not sinne Christ hath powerfully triumphed against it on the crosse hath fully satisfied for it and perfectly applied that satisfaction to the forgiuenesse of sinnes Not death Christ hath powerfully foyled him in his owne denne and trampled on him saying O death I will be thy death Not temptation Christ sits in heauen as a mercifull high Priest tempted once as we are that he might be able to succour them that are tempted Not corporall enemies He by his power ruleth in the midst of his enemies Laban shall not speake a rough word nor Esau hurt Iaacob nor Saul hit Dauid for he orders the thing otherwise Not the graue for we haue the assurance of a glorious resurrection by the working of his mighty power whereby he is able to subdue all things Phil. 3.21 Not hell it selfe Reu. 1.18 I haue the keyes of hell and of death In one word not any thing present nor to come nothing shall separate between Christ and vs none shall plucke vs out of his hands for he hath purchased for vs and maintaineth a mighty saluation 1. Pet. 1.5 This teacheth vs to submit our selues to this power of Christ or else we are worse then senslesse creatures who all obey him yea then the deuills themselues who did obey him And then is a man submitted to it when his eyes are opened to see what is the exceeding greatnes of his power in himselfe beleeuing as the Apostle prayeth Eph. 1.19 Therefore labour to finde Christs sauing power in thy soule Quest. How may I find it in my selfe Answ. 1. If thou canst finde the worke of faith in thee a worke of great power a supernaturall worke beyond yea against the strength of nature What a worke of omnipotence is it to raise the dead yet a greater power is here to bring in this life of God into him that is dead in trespasses and sinnes resisting his owne raising for so the Apostle implyeth in that place Col. 2.12 2. If thou canst finde in thee the worke of sanctification which is a worke of great power 2. Pet. 1.3 according to his diuine power he worketh grace and glory This second creation of a man goes farre beyond his first in power there was nothing to beginne with no more is here no life of God till God call the things that are not as though they were but there was a bare priuation here is a resistance and rebellion stiffe neckes and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult worke which God workes not alone but God and man made one person and not of nothing for nothing as the former but of worse then nothing and for a price euen the precious blood of the Sonne of God Labour to finde this change in thy selfe by faith and holines Christ did neuer more manifest his power then by raising himselfe from the dead and thou canst not haue a surer argument of Christs power preuailing in thy soule then by getting daily out of the graue of sinne and moouing according to the life of God So soone as Christ had called Lazarus out of his graue he bade loose him and let him goe and if thou findest the bands of death thine owne sinnes loosed forsaking thy owne euill wayes it is a signe that Christ by a powerfull word hath quickned thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3. A mighty worke of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roofe though they were neuer so dispersed and alienated one from another and to knit them by faith to himselfe the head by loue one to another and by his own discipline to conforme them to
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in