forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
11. 21 Briars and Thorns may be intricated and infolded one within another but when a devouring flame cometh amongst them they do not hinder but increase the burning Universal evils are above mans punishment but not Gods there is no safety in following a multitude to do evil So that nothing will serve as a fit screen to interpose between wrath and you but only Christ Thirdly I observe that in all these instances there was some preceding mercy more or less The Angels had the dignity of their Nature the Israelites had the Testimony of Gods presence and were delivered out of Egypt the Sodomites had Eternal Blessings and the preaching of Lot Gen 19. 9. It 's Gods usual course to give a people a taste of his mercy ere he diâ—cover the power of his anger Judgment is his last work there is some mercy abused before it cometh which doth abundantly clear God in the judgements that come upon the sons of men Their ruine may be sad but never undeserved God hath not left himsâ—lf without a witness but we are lest without â—xcuse Fourthly Once more I observe that in all these Instances God had still a care to put a distinction between the just and the unjust the race of â—srael was not destroyed but only them that believed not The good Angels were preserved the bad only fell from their first estate Sodom perished in the flames but Lot escaped when the multitude is so corrupt that we know not how they shall be punished and the rest preserved let us think of these instances let us refer it to God he knoweth c. 2 Pet 2. 9. I come now to the words in which you have a preface and the first instance of Gods judgement which was on the unbelieving Israelites In the Preface you may take notice of his purpose I will put you in remembrance his insinuation though ye once knew this I begin with the first part his purpose I will put you in remembrance from thence obâ—erve That it is a great part of a Ministers duty to be a Remembrancer We are remembrancers in a double sense 1. From the people to God to put God in mind of his peoples wants so 't is said Isa 62. 7. Ye that are tâ—e Lord's remembrancers Christ is the Churchâ—s advocate but we are the Churches Solicitors to represent the sâ—d condition of the Church to God 2. From God to the people and so we are to put them in mind of the being of God the riches of his grace the necessity of obedience the preciousness of their souls the many dangers that lye in their way to Heaven c. These are standing dishes at Christs Table That this is a great part of our Office appeareth by those places 1 Tim. 4. 6. Iâ— thou put the Brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ And Paul speaking of his Apostleship saith Rom. 15. 15. As one that putteth you in remembrance through the grace given to me See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13 14. 2 Pet. 3. 1. So there are two Psalmes that bear that Title A Psalme of David to bring to remembrance Psal 38 and Psal 70. The great use of Sacraments is to put us in remembrance of Christ 1 Cor. 11. 24. Yea one great employment of the Spirit is to bring things to our remembrance Ioh. 14. 26. all which intimateth 1. Our forgetfulness and incogitancy Truths formerly understood are soon forgotten or not duly considered and kept in the view of conscience 2. The benefit of a good memory A bad memory is the cause of all mischief but a lively remembrance of truths keepeth the mind in a good frame 3. That however it be with natural yet spiritual knowledge is a reminiscence or reviving the seeds infused in the New Creation 4. That a Minister dischargeth his duty when he teacheth his people things vulgar and already known as well as those which are rare and less known if he be but a remembrancer t is enough we are to bring forth things both new and old we count him a wanton prodigal that only furnisheth his Table with rarities neglecting wholesome meats because they are usual 5. The necessity â—f a standing Ministry if not to instruct yet to keep things in remembrance because the most necessary truths are few and soon learned men presently begin to think they know as much as can be taught them and so neglect Ordinances whereas one great use of the Ministry is to keep truths fresh and savory in the thoughts and memory the Heathens â—oon lost the knowledge of God because they were without a publike Monitor that might keep this knowledge still on foot the sound of the Trumpet infuseth a new courage so doth every Sermon beget new affections though we knew the Truths delivered before Coals will die without continual blowing so will graces languish without often warnings and admonitions The next thing in the Preface is the Insinuation though ye once knew this That word once needeth to be explained his meaning is not that formerly they had known but now forgotten it neither is once to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the sense were I will once put you in remembrance but by once is meant once for all that is ye have certainly and irrecoverably received this as a Truth This clause will yeild us these Notes 1. That it is the duty of every Christian to be acquainted with the Scriptures the Apostle presumeth it of these Christians to whom he wrote Now this is necessary in regard of our selves that we may know the solid grounds of our own comfort every man would look over his charter Search the Scriptures for in them ye think to have eternal life John 5. 39. Particular and distinct Scriptures are a great advantage in temptations Sic scriptum est is Christ's own argument against Sathan Matth. 4. No Christians so unsetled in point of comfort or opinion as those that are unskilful in the word Heb 5. 14. In regard of others 't is necessary that we may discharge our duty to them Let the word dâ—â—â—ll in you richly teachiâ—g and admonishing one another c. Col. 3. 16. None but full vessels will run over Ignorant Christians are barren and sapless in discourse Private Christians must be full of knowledge not only to have knowledge enough to bring themselves to heaven but to admonish others see Rom. 15. 14. Well then do not put off this care to others as if it were proper only to Scholers and men of a publike calling this is every mans work that hath a soul to be saved 't is popish ignorance to be contented with an implicite belief you may best trust your own eyes when the Sun shineth every man openeth his windows to let it in we busie our selves in other books why not in the Word Austin was pleased with Tully's Hirtensius but he cast
Apostle had charged the Seducers against whom he wrote with opposition of Magistracy and contemptuous speaking against those lights which God had set in the Church he now cometh to aggravate their effrontery and impudence by the carriage of Michael the Arch-Angel towards the Divel In the Comparison there is an Argument a majori ad minus from the greater to the lesse which is evidently seen in all the circumstances of the Text. 1. In the persons contending Michael the Arch-Angel with the Divel If Michael so Excellent in nature so high in Office contending with Sathan an impure Spirit already judged by God used such modesty and awe who are they sorry Creatures that dare despise persons invested with the Dignity and Height of Magistracy 2. There is an aggravation from the Cause when he disputed with him abâ—ut the body of Moses a matter just and in which the mind of God was clearly known and dare they spâ—ak evil of things they know not that is in matters so far above their reach to take upon them to ensure and determine 3. There is an aggravation taken from the disposition of the Angel he durst not bring against him a railing accusation His holiness would not permit him to deal with the Divel in an undâ—cent and injuriâ—us manner But these rashly belch out their reproaches and curses against Superiours without any fear 4. In the manner of speech the Lord rebuke thee The whole judgement of the cause is referred to God but these Gnâ—sticks take upon them as if the whole judgement of Things Persons and Actions were left in their hands as our modern Quakers take upon them to curse and to pronounce dreadful judgements upon Gods most holy Servants according to their own pleasures The sum of the whole is this if an Angel that is great in power durst not bring against the worst Creatures in the very heat of contention about a good cause any undue language and reproach certainly 't is an horrible impudence in men to speak contemptuously yea in a cursing and blaspheming manner of those whom God hath advanced to Superiority in Church or Common-wealth This is the sum of the words but because this Scripture is difficult before I come to the Observations I shall premise some explicatory Questions Quest 1 Whence had the Apostle this story the Scriptures making no mentiâ—n of it Answ 1. The substance of it is in Scripture we read Deut. 34. 6. that the body of Moses was secretly buried by the Lord but now for the circumstances of it he might receive them by divine Revelation which are here Authorised and made Scipture and indeed 't is usual with the Pen-Men of holy Writ to adde such circumstances as were not mentioned in the place where the History was first recorded as in Exodus we read of the opposition of the Magicians to Moses but their names are mentioned 2 Tim. 3. 8. As Jannes and Jambres withstood Moses The whole story of their contest with him is in the Talmud and in Apuleiâ—s and other Histories we read that these were famous Magitiâ—ns So Psal 105 18. we read that Josephs fâ—et were hurt in Fetters and he was layed in Iron which in the story in Genesis appeareth not so Moses quaking Heb. 12. 21. and the following of the Water of the Rock 1 Cor. 10. 1 2. Those things might be received by Tradition or Divine Inspiration or were extant in some known Book and Record then in use Origen quoteth a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the assumption of Moses for this History some remainders of which are in the Books of the Jews unto this day Capellus I remember repeateth a long tale out of the Book called Rabbah or the mystical Expositions of the Pentateuch concerning the alteration between Michael and Samuel or the Arch-Angel and the Divel about the body or rather soul of Moses And how God to save it from Samuel sucked out his Soul from the Body by a kisse but the story is so fabulous that I shall not repeat it see Cappelli Spicelug in locum pag. 128 129. Quest 2. Is this a real History or an Allusiâ—n Answ 2. There are three opinions about this 1. One is that 't is a figurative expression of Gods care for his Church and they that go this way by the body of Moses understand either the whole body of the Levitical worship or else the community of Israel represented in Joshua the High Priest who stood before the Angel of the Lord Zech. 3. 1 2. and Sathan at his right hand ready to resist him and the Lord said unto the Lord the Lord rebuke thee the Lord that hath chosen Jerusalem rebuke thâ—e In Joshua the Lâ—vitical worship newly restored is figured and the Angel of the Lord before whom he stood is Christ the Judge Advocate and Defender of the Church and the Lord that is the Lord Christ called the Angel before puts forth the efficacy of his mediation against this malicious opposition of Sathan So some accommodate this Text to the sense of that place and the main reason is because of the form here used The Lord rebuke thee this sense is argute but not so solid Junius who first propounded it seemeth to distrust it the reason is of no force for the same form might be used on divers occasions and my reasons against it are because these expressions are Typical and Visional now to make a Type of a Type especially in the New Testament which usually explaineth the difficulties of the Old seemeth irrational and though by Michael Christ may be intended yet the change from Joshua to Moses is too much forced 2. Others conceive that 't is not an History but a Talmudâ—ck fiction and Parable and that Jude in citing it doth not approve the story as true but onely urgeth it upon them for their instruction who were mightily pleased with these kind of Fables as the Fathers against the Heathens did often make use of their own stories and fictions concerning their gods such condescentions are frequent But against this opinion it seemeth to be urged here by way of down right assertion not as an argument ad homines and by Peter on the like occasion 2 Pâ—t 2. 11. Whereas Angels that are greater in might and power bring not a railing accusation against them before the Lord. I say he doth not try it as a Jewish Fable but as a real argument taken from the nature of the holy Angels 3. There is another opinion That it is a real History namely that the Devil was earnest to discover the place of Moses grave and to take up his body again wherein he was resisted by Michael some principal and chiefe Angel and his attempts made fruitlesse by this holy and modest addresse to God The Lord rebuke thee Quest 3. The next question is who is meant by Michael the Arch-Angel Answ 3. Michael is the name of his Person and Arch Angel of his office Michael signifieth he is
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
but not in their own spirits I am a worm in a much lower Sphere and yet of a prouder heart they are affâ—ble meek modost why am I so fierce and impatient of contradiction Once more If the judgments of God light upon greater Personages for their pride say what will become of me in me 't is more odious If God destroy those whose height is as the height of Cedars Amos 2. 9. surely the Reed should tremble Many times mean and base people that have no tincture of ingenuity and are of no name or quality in the world have pride enough to be bitter enemies to Gods children David saith Psal 35. 15. The abjects gathered themselves together to make Songs against me when as God rebuketh Kings for their sakes If he visit the Throne will he not visit the Ale bench What scorn will he cast upon this sawcy dust these spightful worms that have only malice enough to snarle and can go no further If the great men of the earth tremble shall the bondmen go free Rev. 16. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride this is an example that will shame us indeed what ever the pride be are you puffed up with pride of vain conceit Christ stripped himself of all his glory Phil. 2. 7. with pride of revenge men are loath to strike sale to seek to an enemy they scorn it Jesus Christ though such an excellent person loved us first 1 John 4. 19. sued to his enemies is it disdain of our condition pride of murmurings he made himself a worm and no man and when he was rich in the glory of the God-Head became poor for our sakes Matth. 10. 24. The Desciple is not above his Master nor the servant above his Lord if we be scorned would we be better dealt with then our master was many times you have seen a Master do the work of a servant to shame him so did Christ do but think of Christs excellency and your own base condition as here to shame the brutish Gnosticks the Apostle telleth them they took more upon them then a glorious Angel Again From the Arch-Angels contending about the body of Moses The Devil would discover Moses his Grave and the Arch-Angel is ready to resist him The Note is That God hath Angels and Arch-Angels that are always ready to defend a good cause They are many the King of Heaven hath a brave Court Dan. 7. 10. A thousand thousand Minister to him and ten thousand times ten thousand stand before him Christ saith he could pray for twelve Ligions in an instant Mat. 26. 53. Now a Legion in the least computation is six thousand Foot and seven hundred Horse they are able they excell in strength one Angel slew 185000 in one night Isa 37. 36. They are always ready attending on Gods commands Psal 103. 20. They rejoyce in names of service more then names of honour They are swift in execution they are described to have six wings a piece Isaiah 6. 2. as being at the Lords beck and ready to execute his Command as soon as they hear the word All which First Informeth us of the danger of wicked men in opposing a good cause they fight not only against men but against Angels 2. That Angels have more to do in humane affairs then we are aware of there are evil Angels assisting in the Counsels against the Church and good Angels resisting in those days of conflict The Combate is not only between men and men but between Angels and Angels Dan. 10. 13. The protection of the holy Angels is invisible but true and real 3. Here is comfort to Gods children when they are imbarked in an hazardous but in an holy business there are far more with us then can be against us 2 Kings 6. 16. there is God the Fathers power on the Churches side The Son puts forth the strength of his Mediation Zech. 3. 2. The spirit comforts and animateth us and then holy Angels are imployed as instruments The Lord Jesus and his Angels will stick to the Church when none else dare Dan. 10. 21. There is none holdeth with me in these things but Michael your Prince When all humane strength falleth Christ by their Ministry can uphold the affairs of the Church omnipotency is a great deep usually we look to means and can better conceive of the operations of finite Creatures then of the infinite God therefore doth the Lord represent the help of the Church as managed by these powerful instruments only now take heed that you do not betray your succors nor defraud your selves of their protection 1. By neglecting to seek to the God of Angels Dan. 10. 12. From the first day thou didst set thine heart to understand and didst chasten thy self before thy God c. we are not to pray to them but for them to the Lord. 2. By unwarrantable practises for then you joyn with Satan to their grief Psal 34. 7. The Angel encampeth about them that fear him A good cause should be well managed and then trust God who if he seeth fit to glorifie himself by our deliverance rather then our sufferings can finde means enough to save us when men fail Observe again That Angels have a care not only of the souls but of the bodies yea even of the dead bodies of the Saints as Michael disputed with the Devil about the body of Moses That you may understand the particular care which the Angels have about the people of God I shall open it to you in several Propositions 1. 'T is certain The Angels had a great care about the people of God in ancient times Examples are found every where in the word of God Lot was led out of Sodom by Angels Daniel taught by an Angel Cornelius answered by an Angel an Angel withstood Balaam in the way Numb 22. An Angel walked with the three children in the fiery Furnace Dan. 3. 25. An Angel shutteth up the mouths of Lions that they might not hurt Daniel in the Den Dan. 6. 22. An Angel comforted Paul in the Tempest Act. 27. 23 24. Scarce any remarkable thing befell the people of God but it was accomplisht by their ministry 2. The Ministry of Angels though not so visible and sensible as heretofore iâ— not wholly ceased The priviledge of it belongeth to all Saints Heb. 1. 14. Are they not ministring spirits sent forth for the Heirs of salvation all that are called to inherit a blessing were under their tutelage so see Psal 91. 12. and those instances alledged in the former Proposition are patterns and presidents by which we may know what to expect their tutelage then was more visible and sensible because the Church newly planted needed to be confirmed but God would have us live by faith and expect all our supports in a more spiritual way though we have not visible apparitions yet we have real experiments of their succour the
am in the right way 't is Gods cause Answ Passion is blind and cannot judge James 1. 20. The wrath of man worketh not the righteousness of God the wrong way may be usually descryed by the excesses and violences of those that are engaged in it if we be in the right extremities and furies of passion are not lawful our religious affections may over-set us when Religion which should limit us is made a party to engage them 't is hard to keep bounds a stone the higher the place from whence it falleth giveth the more dangerous blow so the higher the matter about which we contend usually our Anger falleth with the more violence and is the more unmortified because of the pretence of zeal if the erring parties offend through ignorance remember a bone out of joint must be setled again with a gentle hand Gal. 6. 1. Are they opposite stubborn in meekness instruct those that oppose themselves 2 Tim. 2. 25. when their absurd opposing is apt to tempt us to rage passion and reproch we must contain our selves the hasty Disciples knew not what spirit they were of Do they provoke revile wrong us first Answ The railing and ill dealing of another doth not dissolve the bond of our duty to God to return injury for injury is but to act over their sin 't was bad in them and t is worse in us for he that sinneth by example sinneth doubly as having had experience of the odiousness of it in another Qui malum imitatur bonus esse non potest revenge and injury differ only in order of time the one is first the other second in the fault and 't was no excuse to Adam that he was not first in the transgression Christianity teacheth us a rare way of overcoming injuries not only by patience but doing good to those that wrong us Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling but contrarywise blessing we have for our pattern Christ who being reviled reviled not again 1 Pet. 2. 23. and herein he was imitated by his Disciples 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being defamed we intreat a Motto which I would have prefixed to all rejoynders or replies to a virulent opposition Calvins modesty concerning Luther is notable Etiamâ—i me diabolum vocarit eum tamen insignem Dei serâ—um agnoscam Though he should call me Devil yet God forbid but I should account him an eminent servant of Christ 'T was once an Argument for the truth of our Religion that the Scriptures contained a Doctrine that could not be of men as forbidding revenge which is so sweet to nature and commanding us to do good to them that hate us But shall I suffer my self and in me the cause of Christ to be trampled upon Answ You are allowed a modest vindication of the truth and your own innocency Prov. 26. 4 5. Answer not a fool according to his folly least thou be like him Answer a fool according to his folly least he be wise in his own conceit You will say here is hot and cold in one breath I answer Solomon speaketh of a scoffing railing fool and the meaning is do not imitate him in his foolish passion this were to be evil because he is so and 't is against reason that because I am sensible of undecent carriage in him therefore I should allow it in my self but yet Answer him that is to the purpose and with solid reason beat down his presumption and ignorance with a meek but a strong reply such as may check his pride but not imitate his folly 'T is observable when 't was said to Christ John 8. 48 49. Thou art a Samaritan and hast a Devil he answered not a word to the personal reproch but where his Commission was touched to that he replyeth saying I have not a Devil but I honour my Father 't is but weakness of mind or strength of passion to regard personal invectives In short we may answer but not with harsh and contumelious language Secondly Here is a Direction to publick persons and those that can handle the Pen of the Writer Passion is apt to teint our Religious defences but check it Michael durst not bring a railing accusation leave all unhandsomeness of prosecution to them that defend an evil cause The servant of God must be gentle and patient 2 Tim. 2. 24. Opprobrious Language doth but darken a just quarrel and contention But you will say may we not reprove the sins of men and that somewhat sharply I Answer yea 't is lawful as appeareth both by the practice of the Prophets and Angels yea of Christ himself and also by the precepts of the word Paul saith Tit. 1. 7. That a Bishop must not be selfwilled and soon angry and yet he biddeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke some gainsayers sharply there is a great deal of difference between railing and a reproof a Sermon without some warmth and keenness in it is but like a Cold oration men that speak from their brain will speak coldly because they only declaim against things for fashions sake without any sense or touch upon their hearts an affectionate pleading for Christ is like strong-water whereas a formal narration is but like River water without any strength and vigor They that love Christ will be zealous for his Truths and Ordinances and zeal cannot deliver it self without some smartness and earnestness but a cold indifferency is more â—ame and â—lat But then this must be done with great caution you had need look to your spirits Partly because Satan loveth to corrupt a Religious affection Partly because in these businesses God is not only engaged but our selves and many times the savour of the main River is lost when 't is mingled with other streams too too often do we begin in the spirit and end in the flesh The Cautions which I shall give respect 1. The Object or Cause 2. The Persons 3. Manner 4. Principle 5. End 1. The Cause must be regarded that it be real and weighty weighty it must be 't is prepostreovs to be all of a fire about questionable truths and matters of a less regard the flaming Sword was set about Paradice And real it must be the sin we reproove must be manifest and the faults we charge apparent Mat. 5. 22. If any be angry with his brother without a cause c. otherwise Christ and his Apostles called Racha Mat. 23. 17. O fools and blind and Luk. 24. 15. O fools and slow of heart to beleeve c. and Gal. 3. 3. Oh foolish Galatians and James 2. 20. O vain man c. but in all these cases there was a cause false and rash imputations are but railing zeal being a fierce and strong passion you must not let it fly upon the throat of any thing but what is certainly evil 2. The Persons must be considered weak sinners are to be distinguished from the malicious and the tractable from the
usually bloody 402 403. See Seducers Error in judgement whether punishable by the Magistrate See Magistrate Reproofs of Error should be seasoned with love 482. Errors fall not out by chance but according to the certain pre ordination and fore knowledg of God 175 176 178 179. F FAction bringeth men to ruine 406. Faith to be contended for that duty opened and pressed with the causes incident discussed 158 159 160 161 162 163 164 165 166 167 168. Faith of Christians an holy faith 505 506. Fear of Gods wrath its use 543 When 't is slavish and when not 544 Feasts should be seasoned with grace 411. Feeding what fear and caution to be used therin 412 413 414. Formality what and how known 42 43 44. Evils foretold are more comportable 488. G GRace restraining 44. Grace common how differenced from saving 44. 45 46. Grace of God how it may be abused 204 205 206 207 208 209. Reasons of this abuse 210 211. Kinds of it 211 212 213 214 215 216. Disswasives from it 216 217. Signs of it 218 219 220. Growth in Grace reasons perswading to it 118 119 120 121. Observations about it 122 123 124 125 126 Uses 127. Necessity of it 504 505. H HEll described 331 332. and 429 430 431. Hope the nature of it 526 527 528 529. the influence it hath on our perseverance in a state of grace 529 530 531. Uses of it 531 532. Means to get it 532 533. I THe Divel loves Idolatry 573 574 575 576. Dead bodies of the Saints abused to Idolatry 376 377 378. Judgements ancient are our warnings 241 242 243. and 406 407. The impartiality of Divine Judgements 243 244. They come on places for the peoples sake 324 325 326. Fellowship in evil bringeth on fellowship in Judgements 326 327. The day of Judgement is a great day 308 309 310 311 312 313 314 315 316 317 318 319 320 321. The doctrine of it ancient 435 436. We should be mindful of it 436 437. The Process of that day described as to the conviction of sinners 441 442 443. The coming of Christ to Judgement must be looked for 525 526 'T is a joyful day to the godly 553 554. Saints Judge the world together with Christ 437 438. Infirmities and Iniquities differenced 444. K KEeping that grace we have received is our duty 514. What need there is of care and caution therein 515 516 517 518 c. L LAtter times evil 488 A Levelling humour no new thing 406 Life eternal 536 537. Love to God the nature of it 96 97 98. Reasons perswading to it 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114. Evidences of it 115 116 117. Decay of Love to God how easie and yet how dangerous 418 419. Whence it proceedeth what is decay of love to God 519 520 521. Preservatives against it 521 522 523. They that Love Christ look for his coming 523 524. Whether they always be in this frame 524 525. Love from Christians one to another 129 130 131 132 133. Lusts what they are 467 468. What 't is to walk after them 468 469. 489 490. This a note of unregeneracy 469 470. Disswasives from them 470 471 472 473 474. Directions about the suppression of them 474 475 476. M WHether the Magistrate may interpose in the case of Error and how far 350 351 352 353 354. Magistracy and Magistrates not to be despised 354 355. Magistrates duty about the truth 167 168. Mercy of God to sinners set forth 72 73 74 75 76 77 78 79 80 81 82. Uses of â—â— 82 83 84 85. How we may wrong Mercy 86 87 88. Great Mereies abused bring great Judgements 251 252. Ministers should be temperate 410 411. Stars but not wandring stars 427 429 429. They are Remembrancers 245 246 247. Their Office ancient 434 435 c. Murmuring what it is 447 448. The kinds of it 448 449 450 451 452. The causes of it 453 454. The evil of it 454 455 456. Murmuring at the times taxed and stated with remedies against it 457 458 459 460 461 462. Murmuring in a private case with remedies against it 463 464 465. Particular remedies for particular cases 465 466 467. N NAtural men left to themselves grow to be more corrupt 397. P PEace of God what iâ— is 88 89 90 91 92 93. Uses of it 93 94 95 96. Of the Doctrine of Perseverance how Christ is concerned in it 52. Nature of it 53 54 55 56. The grounds of it 57 58 59. Uses of it 60 61 62 63 64 65. When to apply the comfort of it 65 66 67. Power of God to keep us a relief to the soul and how 547 548 549. Praying in the holy Ghost opened at large with Reasons and Uses 506 507 508 509 510. Pride in them of low degree is less tolerable 361 362 363. Proud men for advantage most fawning 478 479. Presentation of the Elect by Christ at the last day 549 550 551 552 Who are then faultless 552 553. R RAiling and Reproaches especially in controversies about Religion most culpable 384 385 386 387 388 389. Cautions about it 390 391 302. Reproofs managed with compassion 537 538. The difference to be observed in the dispencing Reproofs 538 539 540 541. When severiâ—y is to be used in them 542 543. Reprobation the dostrine of it asserted vindicated and applyed 179 180 181 182 183 184 185 186 187 188. Repetition necessary 249 250. Remembrance of truths if seasonable a great help 482 483. Respect to persons a sin 479. Reward we may look to it 531. Retaliation Gods way of punishing 432. S SAints fittest to preserve propagate and defend the truth 155 156 157 158. Sanctification the nature of it 27 28 29 30 31 32 33 34. Reasons why it should be looked after 35 36 37 38. The bad estate of the enemies of it 39 40. How God the Father is Interested in it 46 47 48 49 50 51 52. Salvation how common 137 138 139 140 141. Seducers their pretences 171 172 173. are like clouds without rain 415 416. Boaster 423 424 Unsetled and uncertain in their opinions 424 425. Restless 425. Turbulent 425 426. They bewray themselves by their affected expressions and uncouth expressions 477. Are apt to insinuate with great persons and men of power and interest 479 480. Admire them of their own party 680. Scriptures Providence of God about them in writing and preserving them from age to age 147 148 149 150 151. Use of it 152. The office of the Church about the Scriptures 152 153 154. The Scriptures a perpetual setled Rule our duty to be acquainted with the Scriptures 247 248. Truth of Scripture evidenced by accomplishment of prophesies 408 409. Scoffing a common sin in the latter times 488 489. a great sin 489. Sensuality tendeth to death and corruption 399 400. Sensual persons the spots and stain of Christianity 408 409. Sensuality maketh men secure 412 and impudent 413. Sensual persons have