fruition of Gods presence at whose right hand is fulnesse of joy and pleasures for evermore VERSE 18. THat by two immutable things God will have us to have two strings to our bow in which it was impossible for God to lye God is not as man that he should lye or the Son of man that he should repent there is our pillar to leane upon viz. the immoveable truth of God That we might have strong consolation against all the crosses and afflictions of this life not weake but strong comming from a strong GOD cofirmed by two strong meanes the promise and oath of God and continuing strongly a great while to the end of our lives Many are our crosses in soule and body in goods name children and servants against them all we have strong consolation Who have fled for refuge which flie not to this as our castle and tower as men in a storme and tempest flye into a tree or house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to have but to hold Vpon the hope set before us that is eternall life hoped for which is set before us VERSE 19. THe effect of the promise is a sure hope which is set forth by a similitude where we have the qualities of the ancre and the power of it it entreth into heaven it selfe whereof the legall sanctuary was a type The which hope whereby we hold heaven referre it not to consolation though it be of the same case for that is further removed and it enters not into heaven but to the vertue of hope An ancre a spirituall and an heavenly ancre not a temporall and earthly for the preservation of the soule not of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slipperie which cannot bee supplanted or overthrowne Firme stable that cannot be removed an ancre must neither bee too little nor too light An ancre goes downeward this upward anchora in imo spes in summo Of this metaphor he made choyce that so he might returne to the Priesthood of Christ from whence he had digressed Into the inner of the vaile that is the Sanctuary which was separated by a vaile from the rest of the tabernacle Exod. 40.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pando because it was spread over with a vaile this was a type of heaven Heb. 9.12.10 19. In this stood the Arke and other secrets which were hid from the people None came into the Holy of Holies but the high Priest and he no more than once a yeere even so heaven is a secret place there be joyes which eye hath not seene eare heard neither can enter into the heart of man to conceive yet our hope as an ancre entereth into it As a Ship cannot be without an ancre no more can we with out hope The ship is the soule of a Christian the ancre is hope the Sea where it is tossed is the world the place whereinto the ancre is cast is heaven These ancres are throwen into the bottome of the Sea this into the bottome of heaven where it is more sure As the ancre in a storme and tempest holdeth the ship fast that it is not tossed up and downe nor shaken with winds and waves So doth hope the Ship of our soules in the tempestuous Sea of this world It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it drawes all men to the expectation of future happinesse Wherein these things are briefly to be considered 1. Wherof hope is it is of future not of present things Hope that is seene is not hope 2. It is of some joyfull thing that is to come if it bee an uncomfortable thing we rather feare it then hope for it hope is of some joyfull thing that is to come As wee that be Christians hope for heaven where wee shall remaine with Christ for ever 2. Where is hope the answer is easie it is in this life there is no hope in the life to come they that bee in Hell are out of all hope of comming out for there is no Gaole deliverie and they that be in heaven have the end of their hope they see that is they feele the joyes of heaven they hope no longer for them There is use of hope only in this world while we remaine in this vaile of misery and let us desire God to nourish the lampe of our faith to our dying day 3. In whom must our hope be fixed In none but in God alone thou art my hope my castle my tower my refuge Cursed bee hee that maketh flesh his arme And it is good reason why God alone must be the subject of our hope for hee only can simply and of himselfe give all things creatures cannot doe it but it must be God reconciled to us by Iesus Christ. Here we must distinguish betweene sperare in and sperare per we must sperare in Deo solo tanquam in autore fonte bonorum omnium sperare per aliquem aut per aliquid est tanquam per instrumenta à Deo ordinata te à Deo bonum aliquod consequuturum that is not unlawfull as Philem. 22. but withall prepare mee also a lodging for I trust that through your prayers I shall bee given unto you Wee may hope for health by the Physitian but wee must not put our trust in the Physitians as Asa did wee may hope by prayers fastings reading of Scriptures hearing of Sermons by mortifying of sinne as by instruments to goe to heaven but wee must not hope in these things 4. What Pillars hath our hope to leane upon The Schoolemen make two gratia Dei merita praecedentia Peter Lombard lib. 3. dist 26. defines hope thus est certa expectatio futurae beatitudinis veniens ex Dei gratia meritis praecedentibus he adds further sine meritis aliquid sperare non spes sed praesumptio dici potest Blasphemous in my opinion As for good workes as they be fruits of faith and seales of our election they may cause us in some sort to bee of good courage and to hope well but we have no merits to put our trust in we must not hope to goe to heaven for the merit and dignity of our workes that is but a broken staffe to leane upon our workes are full of imperfections therefore let us set them aside The only props that hope hath to support it withall must be derived from God in Christ they be especially three as St. Augustine speaketh and of them he glorieth Charitas adoptionis veritas promissionis potestas redditionis 1. God hath adopted mee in CHRIST to be a fellow heyre of his kingdome with him therefore I hope for that kingdome for once his Sonne and ever his Sonne there is not a shadow of turning in him 2. God of his free mercy
of faith faith of Christ and Christ of the kingdome of heaven therefore let us shew all diligence in them to the full assurance of the hope of eternall life But how long must we be diligent Not for a time but to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre it to the verb show that yee may shew the same diligence to the end holding out in the race of Christianity to the end of your life So run that ye may obtaine It is a folly to run at all unlesse we run to the end a folly to fight at all unlesse we fight to the end Remember Lots Wife she went out of Sodom but because she looked back she was turned into a pillar of Salt Let not us be diligent for a time but to the end we must be working to our lives end so long as any breath is in our body it is not enough to bee young Disciples but we must be old Disciples as Mnason was as we have beene diligent in prayer almes-deeds in hearing of Sermons in crucifying of sinne so we must be diligent to the end hold that which thou hast lest another take thy Crowne be faithfull to the end and I will give thee the Crowne of life VERSE 12. THat yee be not slothfull like the sluggard yet let mee lie a while in the bed of sinne Let us shake off all slothfulnesse and be not weary of well doing like lazie travellers that will goe no further If we served a bad master that either would not or could not reward us for our service then there were some cause why we should be slothfull we serve a most loving rich and bountifull master therefore let us not be slothfull Diligent servants may be a spurre to them that be negligent Marke such a one be thou like him So St. Paul to whet this diligence propounds worthy examples to them He doth not simply say be yee followers of the Saints but hee points out the vertues wherein we must follow them Examples prevaile much Though wee should rather live by lawes then by examples yet examples have a mervailous attractive power The Iewes especially were carryed away with examples therefore the Apostle propoundeth some to them We honour the Saints non adoratione sed imitatione we doe not make gods of them but we imitate the vertues that were in them there is exemplar primarium secundarium 1 Cor. 11.1 CHRIST is certum indubitatum exemplar he knew no sinne therefore we may be bold to follow him in all things the which hee did as man Wee must not follow him in his fasting forty dayes in walking on the Sea c. but follow him in his humility modesty patience c. In these things wee may follow Christ without exception but the holyest men of all have sometimes beene exorbitant therefore we must follow them with limitation They were laughed at that counterfeited a kinde of purblindnesse to follow Alexander that imitated Plato in his crooked shoulders when they goe straight let us follow them but when they goe crooked let them goe alone Wee must not follow Noah in his immoderate drinking David in adultery and murther Peter in denying CHRIST we must tread in their good steps not in their evill wee must imitate them in faith and patience c. Faith inlayed with charity is regina virtutum Temperance meekenesse patience c. are the maidens of honour that waite upon her By faith wee live the just man shall live by his faith that is his life By patience we possesse our soules after wee begin to live in CHRIST Patience is a pillar for the just to leane upon while he liveth By Faith we have an interest into the kingdome of heaven by patience we saile through the tempestuous Sea of this world till we come to the haven of rest By Faith we apprehend the promises which is a metonymie whereby is meant the joyes of heaven promised to us patience is an yron pillar to uphold us against all crosses and afflictions Patience is a most necessary vertue yee have need of patience Hebr. 10.36 A Souldier hath need of his armour So have we in this warfare of the armour of patience Here is the patience of the Saints Apoc. 14.12 if yee bee Saints yee must have patience many are the troubles of the righteous these are they that came out of great tribulation Apoc. 7.14 Wee cannot get to heaven without tribulations therefore wee must have patience by the way Innumerable are the crosses we meete withall crosses in our soules bodies many sicknesses and diseases in our goods they may be taken away by thieves fire and other casualities in our names wee must passe through good report and evill report What godly man lives without his crosse therefore we have need of patience to beare them all I but what is patience many talke of it that know it not In Christian patience there must be these foure things 1. Not a Stoicall apathie a sencelesnesse a blockishnes that it should be as pleasant a thing to us to be in equuleo as in lecto Christ Himselfe felt paine his soule was heavy to death and Christians feele paine in their afflictions but they patiently endure it they are not overcome with it 2. If we suffer any misery it must be in a good cause Thieves by land and Pyrats by Sea suffer much hard-ship Catiline did patiently abide cold and other extremities yet hee was not patient Baals Priests endured cutting and slashing and covetous misers and earth-wormes will endure much to get money yet that is no patience miranda est duritia sed neganda patientia Patience must be in a good cause in Christs quarrell and in the suffering afflictions imposed on us by God else it is no patience 3. In our sufferings there must be a good affection and a good end Saul was patient when men despised him he gave them not a word but that was in policie not in Christianity Some have patience perforce because they cannot be avenged they have no power to doe it that is dissimulation not patience and some suffer much for vaine glory as Heretickes have done but wee must suffer for Gods glory for the magnifying of him and his Gospell that is right patience to keepe faith and a good Conscience 4. Our patience must be continuall As our crosses are perpetuall while wee are in this world So our patience must bee perpetuall Wee must dye with patience in our mouthes patientia est honestatis ac utilitatis causâ voluntaria ac diuturna perpessio rerum arduarum Cicer. Take the Prophets sayes Saint Iames as an ensample of patience But I will commend one example to you instead of many Take our SAVIOUR CHRIST for an ensample of patience that endured such contradiction of sinners As his life was full of miseries from his cradle to his grave so was it full of patience He was reviled and reviled not againe he was called Beelzebub
Priest in the time of the Gospell 1. For number they were many for their office they stood ministring every day 3. For the sacrifices they offered alwayes the same and that often 4. For the inability or insufficiency of them they could not take away sinne The manner of our Priest 1. He is but one whereas they were many analysis 12 2. His sacrifice was but one and that once offered Verse 10. 3. His was propitiatory for sinnes whereas theirs were not 4. Hee sitteth as Lord he stands not as a servant as they did and hee sits not on an altar on earth but at the right hand of God in heaven The which glorious sitting of his is first amplified by an effect an expectation of his friends to come to him for whom he dyed analysis 15 and the overthrow of his enemies Then it is ratified by a reason taken from the power and vertue analysis 14 of his sacrifice If by that one offering which hee made on earth before his Ascension into heaven he hath perfected his for ever then he may well continue in heaven still at the right hand of GOD but c. Ergo. analysis 15 This opposition is confirmed by a divine testimony out of the Prophet Ieremie Where 1. An allegation of it 2. A ratiocination or reasoning thereupon In the allegation 1. The Author analysis 16 17. Then the matter analysis 18 From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered then there is no more oblation for sin but c. as appeareth by the testimony afore cited ergo the latter An exhortation to holinesse of life is deduced upon the former doctrine The former part of the Epistle hath beene doctrinall delivering many excellent poynts of doctrine concerning the person and offices of our Saviour Christ. In his Priest-hood he hath beene more ample because greatest controversies were moved about it The latter part of the Epistle is morall shewing what use we are to make of the former doctrine to Verse 20. cap. 13. In this exhortation 1. A generall proposition comprehending summarily in it all things belonging to a Christian à 19. to 32. 2. A particular unfolding of it In the generall proposition 1. The substance of the exhortation to 26. 2. The necessity of it à 26. to 32. In the substance 1. The foundation whereupon it is built 19.20 21. 2. The matter whereunto wee are exhorted The foundation whereupon it is built is the consideration of many singular benefits which wee reape by CHRIST they are in number three analysis 19 1. The opening of the Sanctuary of heaven to us which is illustrated 1. By the key whereby it is opened the bloud of Iesus 2. By the manner of entring into it not with feare and trembling quaking and shaking but with boldnesse 2. By the way that leadeth to that Sanctuary the sacred body analysis 20 of our Saviour Christ wherein he made satisfaction to the wrath of God for our sins Which is described 1. By a similitude 2. By the author and consecrator of that way 3. By the qualities of the way 3. It is illustrated by the guide and leader to conduct us in that way which is set forth by his office by his greatnesse by his superiority and authority The matter of the exhortation which is a generall drawing neere to God amplified by the manner of it not so much with the analysis 22 outward man as with the hid man of the heart not with a false but with a true heart 2. The particular duties or vertues wherewith we must draw neere to him which are foure 1. Faith 2. Hope 3. Love 4. Christian exercises for the preservation of love Of these he entreateth afterwards Of Faith Chap. 11. Of Hope Chap. 12. Of Love with the exercises thereof Chap. 13. Faith is illustrated 1. By the propriety thereof which is a full assurance 2. By an effect which it engendreth which is the comfort of a good conscience as they in the time of the Law were sprinckled with the bloud of beasts Exod. 24.8 So being justified by faith our hearts are sprinckled with the bloud of Christ whereby being purged from all our sins we are delivered from an evill accusing conscience and have peace with God The second vertue is hope the profession whereof is stoutly to analysis 23 be kept and maintained by us The which keeping is 1. Amplified by the efficient cause thereof which is the washing of us with the pure water of the Spirit whereby we are made fit to make and hold this profession 2. By the manner how it is to be kept without wavering 3. By a reason to excite us to the keeping of it taken from the nature of God the pillar on whom our hope leaneth If God bee faithfull that hath promised eternall life to us which wee hope for then let us keepe the profession of it but God is faithfull that hath promised eternall life to us which we hope for ergo let us keepe the profession of it The third is love whereunto we are to provoke one another 1. Love is commended to us 2. A breake-necke of love is removed analysis 24 V. 25. The vertue of love is amplified 1. By an antecedent that must goe before it the considering one of another and by a consequent that necessarily followeth love which is good workes The exercises for the preservation of love are two 1. A reverend estimation of Christian assemblies a notable analysis 25 nurse of love which is set forth by the contrary And from that he dissuadeth us by the example of some in his time which is to be avoided by us 2. A mutuall exhorting one of another whereunto he spurreth us by a consideration of the neerenesse of the day of judgment confirmed by their owne testimony If the day of Iudgement bee at hand wherein wee must give account how wee have behaved our selves in this present life what soules we have wonne by our diligent exhorting one of anothor and what we have lost by the neglect of that duty then let us carefully exhort one another But the first is true as you all see therefore let the latter be practised by us analysis 26 The necessity of the exhortation depending upon the wofull destruction of them that contemne it If they that despise this exhortation forsaking the fellowship of the faithfull and setting light by the blessed sacrifice of our High-Priest shall drinke deepely of the Cup of Gods vengeance then it behooveth us all to regard it but they c. Ergo. In this we have two things 1. A demonstration of their lamentable end Ver. 26.27 2. A confirmation of it In the demonstration of their lamentable end 1. Their sinne then their punishment Their sin is set forth 1. By the nature of it it is a willing sinning 2. By the time when
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
before the earthquake in Phaenicia whipped the pillars in the market-place saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand ye must dance shortly They may be overflowne by inundations of waters as Rome was by the River Tyber insomuch as they were faine to row with boats in the streets many Churches and houses were overthrowne they may be sacked by the enemies we may meet with many crosses and calamities in them that may make us weary of our lives our houses even in our lives time may goe to our enemies S. Chrysostome professeth he could name some to whom it hath happened When death comes that thrusts us out of these Cities If they remaine till the day of judgement then the world with all the magnificent buildings shall be burnt with fire If a Man were sure the Citie would fall the next yeere who would build in it The world may fall this yeere for ought wee know therefore let us not fix our solace nor repose out confidence in these transitorie Cities let us looke up with the eye of faith to this permanent and abiding Citie whose maker and builder is God where we shall have joyes that eye hath not seene eare heard nor yet can enter into the heart of man But are we come to it already Not by many a mile Saint Iohn came to it by a vision Apoc. 21. S. Peter S. Iames S. Iohn came to a glimmering of it by the sight of Christs transfiguration in the Mount but how are we come to it Credendo venisti sed nondum pervenisti adhuc in via sumus venimus sed nondum pervenimus Aug. de verb. Apost Serm. 12. We have this City already 1. Per virtutem promissionis godlinesse hath the promises of this life and that which is to come He hath promised it that cannot lye nor deny himselfe In him there is no shaddow of turning 2 Per Dei donationem Luc. 12.32 It is your Fathers pleasure to give you the Kingdome 3 Per ejus haereditarium it is an inheritance 4 Per fidei apprehensionem Iohn 3. ult Faith is the evidence of things not seene Abraham saw the day of Christ by faith so doe we the heavenly Ierusalem 5 Per spei expectationem Ye are saved by hope and this Anchor is cast upwards into the heavenly Sanctuary 6 We shall have it one day Per plenariam fruitionem possessionem One Busices a Noble Man of Persia seeing one Ananias an old man goe trembling to death said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut thine eyes a while be bold and thou shalt see the light of God Soz. l. 2. c. 11. Through many tribulations we must enter into the kingdome of God by sicknesse poverty malevolent tongues by death yet we shall have it The light affliction which is but for a moment procureth an eternall weight of glory So let us shut up the carnall eyes of our body let us have the eyes of faith open undoubtedly we shall one day enjoy the glorious light of this heavenly Ierusalem Now let us proceed to the persons to whom wee are come they are in number five The first are the guardians of the Church the second is the Church it selfe the third is the Founder and preserver of the Church the fourth is certaine speciall members of the Church the fifth is our Saviour Christ the Head and Mediator of the Church The guardians of the Church are the Angels the Souldiers that keepe the Citie Nomen spiritus nomen essentiae the name of Spirit is the name of essence If we respect their nature they be Spirits nomen Angeli nomen officii An Angell is a Messenger Ye are come to innumerable messengers sent from God ministring spirits for the salvation of elect men In whom these points are briefly to bee discussed 1 Their Number 2. Their Order 3. Their Wisdome 4. Their Power 5. Their Office 6. Whether every one of Gods elect have a particular Angell or not 1. For their number Wee need spend no time about that because it is here said that they be innumerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Myriads of Angels One Myriad is ten thousand thousands to many 10000s of Angels Thousands ministred to him and tenne thousand thousands stood before him Dan. 7.10 Such a multitude of them that our Saviour compares all mankinde to one sheepe in comparison of them Luk. 15.4 They are innumerable to us not to GOD. There bee many things that wee cannot number but GOD can We cannot number our sinnes the haires of our heads the sand of the Sea shore the Starres in the firmament but God can So we cannot number the Angels but God can The set number is not defined in the Scripture only it is said to bee a great company of them for the comfort and strengthening of us all 2. Touching their order Where some curious braines put all out of order Nicephorus reports many strange things of Dionysius Areopagita 1. That Saint Paul baptized him with his owne hands yet it is more than Saint Paul himselfe remembers 2. That he constituted him Bishop of Athens but where or when he cannot tell 3. Which is the strangest of all that Saint Paul revealed to him and one Hierotheus the secrets he saw in the third heaven among the which was the hierarchie of the Angels which hee afterwards committed to writing Neverthelesse Tertullian armes us against such phantasticall conceits if any sayes hee shall pretend the knowledge of the secrets which Saint Paul saw in Paradise Paulus secreti proditor reus est either Saint Paul is guilty of high Treason in disclosing the secrets of the King of Kings or another was taken up into Paradise to whom it was lawfull to utter that which St. Paul might not neither of them both can bee because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable words Therefore no credit is to be given to them Yet for all that Peter Lombard the master of the sentences whom all the Schoole men follow building principally on the authority of Dionysius Areopagita takes on him to determine that there bee nine orders of Angels and those nine are divided into three ternaries for the signification of the Trinity The superiour is Seraphim Cherubim and Thrones the middle is Dominations Principalities and Powers the inferiour Vertues Arch-Angels and Angels A strange thing that Arch-Angels should be set so low An Arch-Bishop is above all the Bishops in his province and one would thinke an Arch-Angell should be above all Angels Saint Augustine is of a more modest spirit quomodo se habeat beatissima illa ac superna civitas how it is in that blessed and supreme city whether there be any difference of Angels they being all called by the generall name of Angels whether there bee Arch-Angels or not and how these foure words differ quid inter se distent 4 Illa vocabula whether they bee thrones dominations Principalities or powers Dicant qui possunt si