lest as the Flood surprised those of Noah's Generation while they were eating and drinking c. so the men of this Generation should be taken at unawares when the Son of Man shall come of which I have spoken 3. It 's here used to shew the severity and mercy of God in his common judgements punishing the ungodly delivering the righteous not sparing the old world but saving Noah The whole Chapter is prophetical touching the false Prophets that should arise in future times having denounced judgement and damnation unto the false Prophets and their followers vers 3. from the 4th verse to the end of the 9th he confirms the just judgement of God by three Examples 1. Of the Angels that had sinned vers 4. 2. The old world vers 5. 3. The Cities of Sodom and Gomorrah vers 6. Unto both these latter examples of Judgement he opposeth two instances of Mercy 1. The one of Noah in the Text whom the Lord then saved when he brought in the flood upon the world of the ungodly 2. The other of Lot whom he then delivered when he turned the Cities of Sodom and Gomorrah into ashes So that this whole Paragraph Pericope from vers 4. inclusive to the end of the 9th being a connex Axiom or affine connexo as the Logician calls it or a conditional proposition the antecedent part of it is contained in the 4 5 6 7 8th verses the consequent part in the 9th verse If God spared not the Angels c. Then the Lord knows c. Ye perceive then the posture of the Text it is a part of the antecedent and therefore it may be considered either 1. in it self or 2. with reference unto the foregoing words as a dissimile The Text being considered in it self contains these divine truths 1. The Lord spared not the old world 2. The Lord saved Noah the eighth preacher c. 3. The Lord spared not the old world but saved 4. The Lord brought in the flood upon the world c. 5. The Lord saved Noah bringing in or when he brought in the floud upon the world of the ungodly 1. What is the world 2. What is the old world 3. What it is to spare 1. The world though diversly taken in Scripture is here understood to be the ungodly of the world as in the end of the verse the world of the ungodly 2. The world of the ungodly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn old the old world Others understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rude ignorant and foolish world for so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue old signifie foolish simple rude ignorant Others read it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which sounds imperious or which desires rule to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist And 1. The world before the Floud might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old as being the first age of it Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude ignorant or foolish as having fall'n from the Wisdom of God whereof they were partakers and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.4 Or 3. It might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious or desirous of rule because the Giants of that age began to usurp authority and power and to oppress all the meek of the earth The Wise man compriseth all these significations together Wisd 14.6 there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious proud great Eccles 16.7 He was not pacified toward the old world there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old who fell away here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as fell from God in the strength of their foolishness there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ignorant and foolish world Or the world may be said to be old Either 1. In regard of time as that which in time was before this present world Or 2. As it was typical and representative of that old perishing world of iniquity the old corrupt understanding will and affections and whole conversation 3. The word we turn to spare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinu abdere insinuare complecti amore as Deut. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to shut up or cover the eye whence it notes sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from punishment or vengeance to pardon and forgive to wink at offences And because the affections are attributed to the eyes which appear in them as we discern by the eyes of a man whether he be well pleased or offended as even the beasts themselves can discern it Hence the Scripture expressing the phrase to be merciful or not merciful saith Mine eye shall spare or not spare Ezech. 20.17 Their heart went after their idols yet mine eye spared them from destroying them neither did I make a full end of them in the wilderness Deut. 7.16 Thou shalt consume all the people thine eye shall not spare When therefore the Lord is said not to spare the old world we may understand that he would no longer be merciful unto the men of that age no longer cover their sin no longer pardon and forgive no longer protect and hide the world of the ungodly no longer wink at them his eye shall no longer spare them The reason in regard of the old world or judge of the world 1. In regard of the old world it self it was grown old in wickedness they had violated the whole duty of man for whereas the whole duty of man is contained in those three Adverbs Tit. 2.12 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Gen. 6.1 2. They were lascivious 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra vers 4. Giants in the earth and vers 11. the earth was filled with violence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. The imagination of the thoughts of his heart were evil c. And the earth was corrupt before God viz. with pollution of idols as when Israel had committed idolatry Thy people saith God have corrupted themselves Exod. 32.7 How they have made them a molten calf and worshipped it vers 8. 2. In regard of the Judge of all the world Gen. 18. who knew their manifold or great transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and the weighty sins of the mighty men Amos 5. whose patience was now wearied after he had so long in vain waited for repentance 1 Pet. 3.20 From hence issued the decree to destroy the old world Gen. 6.7 that so potentes potenter tormenta paterentur those mighty men should be mightily tormonted as the Wise man speaks That this concerns us no man will question because whatsoever things were written were written for our learning Rom. 15.4 All Scripture is given by inspiration that the man of God might be made perfect c. But that this Scripture most neerly concerns us and our times I have lately shewn and shall now remember you and add further proof
enemies of God 1. Neminem contra justitiam amare 2. Nulla vitia blandiendo palpare 3. Ea quae mala sunt audacter redarguere 4. Nulla propter haec damna vel adversa formidare 1. To love no man against right 2. By flattery to cover no vice 3. Boldly to reprove those things that are evil 4. For these things to fear no loss or hurt This is perfectly to hate Gods enemies Vt nec propter vitia homines oderis nec propter homines vitia diligas That thou neither hate the persons of men for their sins sake nor love the sins for the persons sake to hate them as wicked but love them as men thou must know and that assuredly who they are that hate God If thou know â—ot Gods enemies 't is possible thou mayest hate him whom God loveth and love him whom God hates if so thou art like him who aimed at a beast and slew a man for he that hates his brother is a murderer 1 Joh. 3.15 'T is possible nay exceeding probable that thou mayest hate that which is good and consequently love that which is evil such a gross errour we read of Esay 5.20 thou mayest hate him for Gods enemy who may be a better friend of God than thy self 4. The second is like unto the first Our Lord calls the former Commandment the first that more conveniently he may infer the second which cannot be divided from it this is like unto the first 1. In the object 2. In the act about it 3. The latitude of that act 1. God is aimed at in both he himself in the first Commandment his Image in the second God in thy neighbour Esay 45.14 1 Cor. 1.4.25 for if we love one another God dwelleth in us and his love is perfected in us 1 Joh. 4.12 2. There is the same duty enjoyn'd in both LOVE both require not outward acts only but inward also 3. Like in the amplitude and largeness of the act for as the first comprehends all the rest so doth the second Yea so like the one is to the other that the Holy Ghost useth one for the other and puts one for both Rom. 8.28 We know that all things work together for good to them that love God what only so without love of our Neighbour that comprehends that and all for this is the love of God that we keep his Commandments 1 Joh. 5.3 the second Rom. 13.8 9. the whole Law is fulfill'd in one word Thou shalt love thy neighbour as thy self Yea whereas it might be conceived that in this latter is understood only the second Table the Apostle adds if there be any other Commandment it 's briefly comprehended in this saying Thou shalt love thy neighbour as thy self The reason is evident from that necessary connexion and coherence of one to the other and with the other they are interwoven one with the other so that he who loves God keeps his Commandments among which is the love of his Neighbour and he who loves his Neighbour as he ought he loves him in God and for God and therefore he must love God above his Neighbour one love is carried unto both so that one cannot be truly without the other for if a man saith he loves God and hates his brother he is a lyar 1 Joh. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These and all other Graces are knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord refuseth that service done to himself which as performed without love unto our brother he hates robbery for a burnt offering He will have Mercy and not Sacrifice Go first and be reconciled unto thy Brother and then come and offer thy gift Mat. 5.24 He requires that we first forgive our enemies before we ask forgiveness for our selves Obser 1. This discovers a great deal of hypocrisie hid under pretence of the first Commandment as if the love of our God might excuse us from the love of our Neighbour as Matt. 15.5 Your brethren that hated you and cast you out for my names sake said let the Lord be glorified Esay 66.5 what Brethren these were ye read vers 3.4 they hated Gods friends for his sake they hated them for the love of God Jer. 50.7 Their adversaries said we offend not though they devoured them because they have sinned against the Lord the habitation of justice in their giving God glorious Titles that under them they may devour and vex their Neighbour Zach. 11.5 Whose possessors slay them and hold themselves not guilty Blessed be the Lord I am rich Joh. 16.2 Thou lovest thy self for God in God and in order to God even so love thy neighbour as thy self thou would'st do thy self all the real good thou canst Obser 2. See the transcendent excellency of the Second Commandment it is like the First and great one in the First man loves his God in the Second he loves God's Image as in himself so in his neighbour wills and does him all the real good and so one man becomes a kind of God to another Homo homini Deus Antiquity conceived of God no otherwise than as he who doth good unto mankind and therefore all those particular Authors and Inventors of good unto men were accounted Gods Such were they who taught the use of the Plough the way how to plant and dress Vines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the old Poet hence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Heathen An ill effect of a good cause Dei proprium servare vel benefacere Tully It's Gods own property to save from evil and do good God left not himself without witness wherein In that he did good Act. 14.17 that is his property and to do good it 's a testimony and witness of the Deity The like Act. 10.38 of Christ in that he went about doing good and healing all that were oppressed of the Devil for God was with him Thus Paul and Barnabas were accounted for Gods Act. 14.11 Yea whereas it is indeed the work of God to save from evil and to do good yet for mans encouragement to love his neighbour and do him good the Lord imputes even the proper actions of God unto man God saved Lot But the Scriptures imputes this to Abraham and his prayers for Lot Gen. 19.29 It came to pass when God destroyed the Cities in the Plain that God remembred Abraham and sent Lot out of Sodom Neh. 9.27 It is God that saves yet he maketh men Saviours one of another Thou sentest them Saviours Obad. v. 21. Saviours shall come up upon Mount Sion and judge the Mount of Esau and the Kingdome shall be the Lords Prov. 29.8 God himself turns away his wrath from a penitent people but he imputes this to wise men 1 Tim. 4.16 Take heed to thy self and to thy doctrine continue in them for in doing this thou shalt save thy self and those that hear thee Nor is this peculiar to the Minister but common to every good Neighbour for what knowest thou
and Curse of this outward visible World The Disciples therefore understand the end of both these worlds Reason Why they expected the end of the world the Lord had promised an end of Sathan's World the World of iniquity Dan. 9.24 The finishing of transgression and putting an end to sin 2. They hoped also that the vain World which was rendred such by Sin should consequently have an end which follows in reason for since Vanity and the Curse seised on the Creatures for Sin 's sake when the Sin should be removed they then hoped that the Vanity and Curse for Sin should be removed also Sublatâ causâ tollitur effectus 3. They might reason from Consideration of the Principles See Notes on Heb. 1. 4. They might also consider his Providence in governing the world See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days But here a great doubt remains ibidem Doubt 3. Observ 1. Hence we learn how to judge of the World that now is and that which is to come See Notes on Rom. 5.12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure of him that was to come Observ 5. ad finem Observ 2. God is no natural Agent Observ 3. The Vanity of all things under Heaven Observ 4. What a vanity is it to admire any Creature Observ 5. How little how inconsiderable is their loss who are spoiled of the perishing worldly goods See Notes on Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest Heb. 10.34 Knowing in your selves that you have in heaven rather according to the Greek Text and V. Latin knowing that you have in your selves a better enduring Substance in heavenly things A Summary of the Signs of the End of the World 1. False Christs 2. Wars 3. Persecution 4. The abounding of Iniquity 5. Preaching 6. Boni opinio an opinion only of good 7. Tribulation 8. Darkness 9. The Son of perdition 10. Men are effeminate 11. The Apparition of Angels 12. Men are secure 1â— Great Differences about Religion 3. Jesus foretels that many shall come in his Name Exhort Keep not guard at one place only but ward about the City 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many deceivers that come and they come not openly but privily under a specious pretence they come in Christ's name Many shall come in Christ's name and shall say I am Christ. What is here meant 1. By Christ's Name 2. What to come in his Name 3. How is it true that many should come in Christ's Name 1. What is here meant by Christ's Name By the Name of God or Christ two things are understood 1. His Nature Being or Authority so Joh. 2.11 they believed on him v. 23. in his name so Matth. 21.23 By what authority Act. 4.7 power or name v. 10. 2. A pretence or colour of his Nature Being or Authority according to that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is here meant in Christ's Name i. e. under a specious pretence of Godliness and Christianity Thus the Devil Gen. 3. ye shall be like to God and Sanballat Tobias and Geshem would build with Nehemiah for they sought their God with them The Reason of this is from Satan's subtilty and insinuation for should he or his lying Spirits or false Prophets appear as they are enemies unto the Christian Name they are so pernicious and abominable no man would entertain them or be deceived by them stollen waters are sweet The lips of of a strange woman drop like an hony-comb They promise liberty 2 Pet. 2. The Name of God and Christ is used as a colour and cover to hide all the Errors all the Iniquities in the World There shall be a multitude of Deceivers many we shall find them so if we consider that they are 1. Inward 2. Outward 1. Inward 1. False lying spirits 1 Joh. 4. 2. Winds of false doctrine Matth. 7. 3. False holinesses having a form of godliness 2 Tim. 3. 2. Outward and so there are many Antichrists 1 Joh. 2. many false Teachers 2 Pet. 2. Jude Reason 1. From the Apostacy of the Church which falling from Christ who is one 1 Cor. 8. becomes many degenerating from Unity breaks it self into Multiplicity 2. In regard of Christ's Prescience and Prediction which must have an accomplishment and fulfilling as well in evil as good for as the peaceable Kingdom of the Messiah must appear so there must also be wars and rumours of wars 3. The Apostle intimates the end whereunto the Lord directs these many Divisions Schisms and Heresies 1 Cor. 11.18 19. That they which are approved might be made manifest Observ 1. There is one true Guide one true Teacher Esay 30.20 Thine eyes shall see thy rain V. L. Doctorem tuum thy Teacher Preceptorem tuum thy Master and although there be many true Prophets many true Guides and Teachers yet all these hear and learn of that one Teacher all point at one and the same way of the Lord the way of Gods Commandments the way which is Christ the most excellent way of Charity 1 Cor. 12. last and 13.1 And one heart and one way Jer. 32.39 Act. 4.32 and therefore though there be many Prophets yet they speak but one thing they have but one mouth Luk. 1.70 they have but one shoulder Zeph. 3.9 2. There hath been a time in the Church of Christ when there were not many Christs but one There was a time when there was but one Christ in the Church when the many Christs were yet future and to come of such a time speaks the Apostle 1 Cor. 8.6 To us there is but one God and one Lord Jesus Christ yea and such a time there must again appear When the Serpent of Moses hath devoured all the Serpents Then the Lord shall be one and his Name one That time when there was but one true Christ in the Church was but a very short time it lasted little more than forty years for in St. John's time we read of Antichrist yea of many Aâ—â—â—christs come into the Church 1 Joh. 2.18 19. 3. There are many deceivers 2 Tim. 3.13 Evil men and Seducers Tit. 1.10 Many unruly vain talkers and deceivers 2 Joh. 7. Many deceivers are entred into the world Note what a world of enemies the true Christ of God hath in the world 1. Inward enemies the lusts of the flesh the lusts of the eyes and the pride of life 2. Outward enemies open violent men who hate oppose and persecute the name of Christ 3. Feigned friends but really and indeed enemies of the true Christ who come under a pretence of his Name Nature Being and Authority Observ 4. These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 2. These many deceivers shall come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to inward deceivers they shall come signifieth their being their presence their appearing being referred to the inward or outward deceivers it imports their
compare this Text with Dan. 7.13 14. of this man is understood Act. 17.31 Psal 96.13 Observ 1. This Son of Man was figured by Ezechiel who often almost an hundred times is called by that Name which is indeed the strength of God sent into the world to the Jews and Gentiles as Christ was Observ 2. Here we have an accomplishment of Christ's Humiliation and Exaltation figured and foretold Psal 8.4 which the Apostle opens Heb. 2.6 and Psal 80.15 17. and many other things in the Old Testament written by the Prophets concerning the Son of Man Luk. 18.31 Observ 3. The Humility of Christ though he be the Son of God and God himself Dan. 4.25 yet he delights in this style that men may learn by him not to name themselves according to what is most excellent and eminent in themselves but according to what is common to themselves with other men Act. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The sign of the Son of Man shall appear What is this sign of the Son of Man Answ Anselm Signum Crucis hic intelligamus aut vexillum fidei victoriae triumphantis The most general opinion That I say not the only received by the Antient Fathers is That by the sign of the Son of Man is to be understood the Cross of Christ such as the Ecclesiastical Story records appeared in the air to Constantine the great marching against the enemies of the Church with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome Of this judgement was Chrysostome Hyppolitus c. Testatur Ecclesia signum Crucis esse signum filii hominis Agni The Church witnesseth the sign of the Cross to be the sign of the Son of Man and the Lamb. Testatur idem universa Religio Christiana All Christian Religion witnesseth the same saith Cajetan This sign appeared as the writing on the wall to Belshazzar what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven is in another Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Son of man which is in Heaven Notwithstanding all these Testimonies there are many that would not have it so to be but what it should be they know not and their reason may be they are unwilling to yield to any such interpretation because they know how much the sign of the Cross hath been and yet is abused unto superstition But the best explication and proof of Prophesies and Predictons is their accomplishment and fulfilling Now if there be any belief and credit to be given to the constant testimony of many witnesses this sign in Heaven of Christ on the Cross with his wounds on his hands and feet and the Angels round about him hath appeared in Franchenland in Germany within these few months in the view of thousands three hours together at mid-day The more common knowledge of this among us in this City and Nation hath been hindered by our bloody differences with the Low Countries Whither this hath been written out of Germany from many known credible witnesses and to persons of greatest Quality and Name here The like is reported to have been seen in the Eastern Indies I doubt not but many of you will bear me witness that hitherto I have not been wont to spend this time in telling news out of the Gazett or Currant or any other tidings than the Gospel of Jesus Christ But this relation is so pertinent unto my business in hand and of so great moment and so needful to be known to the Christian world that I could not forbear nor is it improbable that the Lord may use such an outward dispensation for these Reasons 1. The only Wise God is wont to teach by signs Esay must go naked Jeremiah must wear a yoke about his neck Ezechiel must lay siege against a tyle These and many more are outward signs whereby the Lord intimates his will unto men such have all outward administrations been from the beginning the Tree of Life the Tree of Knowledge Circumcision the Passover the Tabernacle and Temple the utensils of both the Sacrifices of all sorts the holy Times the Sabbaths New Moons Solemn Feasts c. all have been figures of heavenly things such are the holy Sacraments 2. As the Lord teacheth by signs so by the senses also whereby the outward signs are conveyed to our understandings the heavenly things themselves See Notes before on Mat. 13.11 3. Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received at the rate of him that receives it The greatest part of Mankind is grown gross and outwardly minded and their ears are dull of hearing and therefore the good God not willing that the man should perish He is pleased to propound unto him visible objects and to take him by the eye and propound to him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembrance whereby all the ends of the Earth may remember themselves and turn to the Lord. 4. This sign the Lord may use in special for Conviction of the Jews 5. The Lord may use this outward sign to let the world see how he hath loved us and suffered much for us 6. Yea to let us know in what a suffering posture he yet is by reason of our sins 7. Yea lastly to mind us incite and encourage us to a like suffering with him both inwardly and outwardly for so he seems really to speak to every one of us from off his Cross See Notes on Phil. 2.8 So that it is not without reason that this sign of the Son of Man in Heaven should be Christ Crucified Christ on the Cross Whether this sign hath lately appeared or not I will not impose upon any mans belief howbeit whether it be a cunningly devised Fable as some will conceive or a real truth as many with me verily believe It 's a matter of very great concernment for suppose it a fiction or fable though 't is strange that so many men of different minds in divers places should yet agree to deceive the world Suppose it I say a fable or fiction yit it's pia fraus a pious kind of craft that deceives us into our duty Being crafty I took ye by guile But if it be a real truth and that made known to us as the accomplishment and fulfilling of our Lord's prediction In what condition will the unbelieving world be when the Lord shall appear whom he hath forewarned and to whom he hath fulfilled what he promised yet they have neglected it Nor let any man think I dote upon an outward Cross or esteem that or any outward thing above the due commensuration and proportion it hath unto somewhat inward and spiritual required by it I do not confine this Text of the sign of the Son of Man in Heaven only to this sence But truly it is strange that many there should be who undertake to open this and other Scriptures should yet leave this Text undetermined as if the Lord Jesus when he goes about to manifest the signs of his coming to his
drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
but the Lord is instant by Moses that the people go out of Aegypt into the wilderness till they came into the wilderness they knew not the Lords will and 't is our case till we have forsaken all that we have we cannot be Christs Disciples we cannot know his will or do it Luk. 14.33 and therefore the Apostle perswades the Romans to go into this wilderness to be unconformable to this present world Rom. 12.1 2. that they might prove and know what was that good that acceptable and perfect will of God and thus the Prophet Daniel confesseth Dan. 9.13 3. They had not the Manna till they came out of Aegypt into the wilderness nor then till the meal failed which they brought out of Aegypt Nor let any man hope that he should taste the heavenly consolation which makes us forget all our labours and sorrows untill he come out of Aegypt and have put off his affections to earthly things and is come to the retired wilderness of his own heart 4. We may put off this most necessary duty and deceive our selves but let us be assured that unless we pass through this wilderness it is impossible that ever we should come to the Land of Canaan Ab extremo ad extremum non pertransitur nisi per media That which most deterrs us is a solitary condition which we fear but indeed there is no such matter we are not alone for the Lord is with us and leads us through the wilderness Jer. 2.2 3. Mark here how lovingly the Lord takes that his people following him through the desarts he leaves it not unrequited All that devour Israel shall offend evil shall come upon them he that toucheth them toucheth the apple of his eye Beloved we are all prone enough to lay hold upon the promises but they belong only to those who follow the Lord into the wilderness they are alone who are without God Confer Judg. 16.7.20 5. To and through this wilderness all the Saints of God have gone Abraham and Moses and David All the Prophets both one Elias and the other Christ himself and his Apostles In this wilderness the Church hides her self in time of persecution Rev. 12.1 unto the 14. And truly for we have spent too much time in pursute of worldly things in the Devils City of which David speaks Psal 55.9 10 11. it is now high time that we hasten thither and therefore David wisheth himself wings to fly thither Psal 55.6 7. there we shall hear the Lord and the Lord will hear us 6. That we may the better be moved hereunto we must know that that term à quo that from whence we are exhorted to depart it 's the Devils Kingdom the Devils City 't is the Spiritual Babylon whence we are so often exhorted to go out consider her sins Psal 55.9 10 11. consider her plagues Let us not content our selves with confutation of the popish Eremitage calling them Babylon and pleasing our selves with the names of Sion and Jerusalem for while we call them Babylon and they call us Whore like two strumpets calling one another neither goes out of Babylon as we ought 2. Consider the term ad quem when we are departed out of this Aegypt this Babylon the Lord will receive us when we are empty of all things else then we shall be filled with him who is the fulness of all things when we are in the desolate and solitary wilderness he will dwell in us when we come into the desart where there is no way he will walk in us 2 Cor. 6.16 17 18. and 7.1 Having these precious promises Dearly Beloved let us cleanse our selves from all polution c. let us prepare the way of the Lord His judgements now in the earth should teach us to learn the way as the Prophet Isa 26. When thy judgements c. Amos 4.12 Prepare the way of the Lord. We must enquire 1. What is meant by the way of the Lord 2. What it is to prepare the way of the Lord 1. By a way we are to understand the manner of life or course of living The way of the Lord is that wherein he walks and lives and delights Gen. 18.19 that way is justice and judgement I know that he will teach his children after him and they shall obey the voice of the Lord to do justice and judgement That way wherein he commands us to walk and live and delight that way whereby he comes unto us that way whereby we come unto him the way of Gods Commandments the way of Righteousness these are all one and the same 2 Pet. 2.21 Christ himself is this way In this way of the Lord came John the Baptist Mat. 21.32 and this is the way we must prepare yet as in a way which leads to the same term and end there are divers stages or parts so in this way of the Lord there is 1. a beginning or entrance into the way 2. there is a progress and consummation of it John the Baptist here speaks of the beginning of Gods way so it is expresly called Mar. 11. This is the way of righteousness which goes before the Lord Psal 85. ult where the Psalmist having spoken of Christ and his coming vers 9.12 at vers 13. Righteousness saith he shall go before him i. e. before Christ and shall set us in the way of his steps i. e. in the perfect way of righteousness whereof Christ himself was a guide an example that we should follow his steps 1 Pet. 3. Observ 1. The Lord hath a way As there is a way of sinners a way of the ungodly Psal 1. so there is a way of God Gen. 18.19 wherein he and his Saints walk the way of humility the way of charity the way of peace they way of holiness and righteousness the way of everlasting life Observ 2. This way wants preparing like a way lying near the Sea the waters cast up mire and dirt upon it Isa 57.10 't is of it self a pure and undefiled way wherein we are invited to walk humbly with our God Mich. 6.8 this way is encumbered with pride and high-mindedness with swellings and tumults 2 Cor. 12.20 Gods way is a way of peace and holiness wherein he and his Saints walk but the same way is a way of holiness peace and holiness walk together in it Heb. 12.14 the Prophet Isa 35.4 5 6 7. having described the times of the Gospel he tells us what way men shall walk in it vers 8. An high way shall be there and a way and it shall be called the way of holiness The same way is unpassable and untravelable by means of unholy unpeaceable and wicked men and vers 9. that the unclean shall not pass over it therefore the Lord promiseth that no Lion shall be there nor any ravenous beast shall go up thereon it shall not be found there but the redeemed shall walk there This way of the Lord is hidden or unknown unto all those who walk in
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
Angels clearly besides Seraphims Esay 6.1 2. Cherubims Gen. 3.24 Ezeck 10.1 Angels Psal 91.11 and Princes Dan. 10.13 20 21. In the New Testament there seems to be seven sorts mentioned 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Principalities 6. Powers 7. Mights and Dominions Ephes 1.21 Unto which St. Peter joyns Angels 1 Pet. 3.22 And Paul Archangels 1 Thess 4.16 Jude vers 9. And of these seven in the New Testament with the Seraphims and Cherubims in the Old Testament Dionysius seems to make up his Nonary or number of nine The Cherubims seem to be mentioned also in the New Testament Revel 4.6 7. The four beasts or living creatures rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not observed the Seraphims directly and expresly mentioned any where in the New Testament unless they be the Angels with whom Christ shall come in flaming fire to take vengeance of the wicked 2 Thess 1.7 8. for Seraphims have their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn or those which have the seven vials Revel 15.1 But we must take heed of being over curious in prying and intruding into things which we have not seen Col. 2.18 2. Yet certain it is there are degrees of Angels And that which the School-men speak of three Hierarchies is not altogether to be rejected Certain it is that Moses was commanded to make order and appoint all things according to what God had shewn him in the mount Exod. 25.40 Act. 7.44 Heb. 8.5 Where he saw the Cherubims whose resemblances he therefore made over the mercy seat Exod. 25.18 and 26.1 Yea it is probable he saw divers yea all sorts of Angels for the law was delivered unto him by the ministry of Angels Gal. 3.19 Now what did the three orders or degrees of Ministers in the Tabernacle of witness i. e. Levites Priests and High Priests represent but the three degrees of Angels Lucifer himself was an Hierarch and had his Regiment in the place of this world whereof Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierarchy or Principality yea he hath yet a Regiment in the evil world until he be cast out ruling in the hearts of the children of disobedience And hence did his envy against our first father Adam principally spring because he saw man was created to be an Hierarch in his place and stead This is evidently enough to be proved out of the Scriptures that some among the blessed Angels are superiour others inferiour So much the very names of Angels and Archangels import Zach. 2.2 3 4. Where one Angel meets another and sends him with an errand to the Prophet commanding him not only to go but also to make haste and run Gregory from thence learnedly and judiciously collects thus much while one Angel saith to another Run non est dubium c. there is no doubt but they who send are the greater they who are sent are less Dionysius makes three Hierarchies of Angels and disposeth three sorts of Angels in every Hierarchy As 1. Seraphims Cherubims and Thrones in the first 2. In the second Dominions Vertues and Powers 3. In the third Principalities Archangels and Angels This distribution is followed by the School-men and some of the Fathers nor can it be denyed that there are degrees classes and forms of Angels for so the judgement of the Ancients was that there are personal Angels deputed to the preservation and custody of several men So the Gloss of the French Bible and that of Deodati understand those words Act. 12.15 it is his Angel as also that Matth. 18.10 Their Angels c. But do not positively affirm this However national Angels there are set over Cities Nations and Kingdoms Dan. 10.13 14 20. Where the princes of Graecia and Persia are the Angels set over those Countries and superiour in power to the Angel that was sent to Daniel for the Prince of Graecia withstood him and detained him till Michael came to help him Thus do not only some modern expositors understand that place being enforced by the evidence and clearness of the Text but some of the Ancients also as Origen and Gregory Certa Angelorum ministeria dispensandis singulis quibusque gentibus praelata cum subjectorum mores inter se adversari conspiciunt sibi invicem adversari dicuntur There are higher Angels than these in power and dignity as Michael who is mentioned in Dan. 10. who helped the Angel sent to Daniel to overcome the provincial Angel of Greece and this Michael is said to be one or the first of the chief Princes vers 13. And to these three degrees may all the Angels be reduced of what sort or kind soever they be For the word Angelus is a name of Office and Cherubim Seraphim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import their nature quality and power which though it be competible to all yet in a contradistinction it seems to be given to the lowest degree The names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to import national and provincial Angels and to answer to the names of Princes Dan. 10.13.20 As before For two of the same names are given to the Governours and Princes of this world Rom. 13.1 Tit. 3.1 The titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to appertain to the principal and supreme Angels whereof there are seven Tob. 12.15 Which book though it hath not obtained the Honour and Authority among us to be accounted Canonical Yet St. Cyprian takes this Testimony of the Angels to be authentick and true concerning the number of seven principal Angels for he speaks thus of the Septenary number Ecclesias septem ponit ut servetur septenarius numerus ut Dies in quibus Dominus mundum fecit ut Angeli septem qui assistunt ante faciem Dei ut lucerna septiformis in Tabernaculo Testimonii Spiritus septem Candelabra septem Columnae septem super quas aedificavit domum sapientia Of these seven the Angel Gabriel seems to be one Dan. 8.16 and 9.21 whom Eusebius calls an Archangel Jeremiel who is called an Archangel 4 Esdr 4.36 may be a second Raphael saith he is one of the seven Tob. 12. as before Michael is called an Archangel Jude vers 9. and it is implyed that he hath a Regiment of Angels under him Revel 12.7 What the other three are by name I have not yet found or do not remember unless Vriel 4 Esdr 4.1 were one of them Out of this which hath been spoken we may learn 1. How good how excellent how divine a thing order rule dominion and subordination is since the same is found even in militia Caelesti in the heavenly host Since therefore we see such an universal contempt of Order among us the child behaving himself proudly against the ancient and the base against the honourable we may justly conclude as the
Prophet doth that Jerusalem is ruined and Judah is faln Esay 3. and that the God of Order is highly displeased with us 2. That the Orders and Degrees of Ministers in the Old Testament was not only of Divine Institution but also a lively resemblance of spiritual and heavenly things as Moses had a command from God to ordain all things according to the Pattern shewn to him in the mount Heb. 8.5 3. That the Orders and Degrees of Ministers in the New Testament mentioned and recommended by the Apostles seem both to represent the Divine Orders and Degrees among the Angels and to be of no inferiour Institution to that in the Law We read of three sorts of Ministers distinct in degrees one from another 1. There were inferiour Elders and Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain These were ministerial Levites of the lowest form 2. There were superintendent Bishops such as Timothy himself was at Ephesus and Titus in Creet These answer the Priests in the Old Testament and the Angels called Principalities and Powers 3. And there were higher than these superintendent Bishops who had power to ordain and set up the Bishops of the second Classis or Order and such were the Apostles themselves for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sence Paul called Peter James and John those who were of the chief reputation and pillars Gal. 2.1 9. So that the name of Ecclesiastical Hierarchy is both memorable for Antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who sometimes have unworthily intruded themselves or have been by men by undue means advanced thereunto and arrogated honours to themselves I speak of the Orders and Degrees themselves found both in the Old and New Testament Those Orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 Eph. 4.11 12. We read of divers Orders whereof the first three Apostles Prophets and Evangelists are by some godly and judicions Divines made all one for whosoever is an Apostle or hath seen Jesus Christ in the Spirit by which then Paul asserts and approves his own Apostleship he must needs be a right Prophet and a true Evangelist The other two may be reduced to the other two subordinate sorts of Ministers Whereof our Lord said He that is great among you let him be your minister Matth. 20.26 Greatest among you shall be your servant Matth. 23.11 Great therefore and greatest there are among Christian Ministers but he that is greater and greatest hath the greatest burden What a speech was that of Paul 2 Cor. 12.15 I seek not yours but you and I will gladly spend and be spent for your souls Observ 4. That God doth use to speak unto the Angels as 2 Sam. 24.16 The Lord saith to the Angel that destroyed the people it is enough stay now thine hand The Lord hath his Spirits created for vengeance Ecclus 39.28 O that he would command his Angel to cease from punishing our Jerusalem He hath his slaughtering Angels one Angel slew 185000 Assyrians All the first born of Egypt by the way of the North Idolatry entred Ezechiel 8.5 by the same way the judgement came chap. 9.2 Ezechiel 9 1-4 before the destroying Angels go forth to make slaughter he gives command to one cloathed in Linnen to go through the midst of the City to set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof Rom. 5.12 Gen. 4.7 few of them vers 11. soon done Dan. 8.16 I heard a mans voice between the banks of Ulai which called and said Gabriel make this man understand the vision Revel 1. God sent and signified things that must shortly come to pass by his Angels unto his servant John Observ 5. Though Paul and other Prophets and Apostles are but of yesterday in comparison of the Angels and though with their bodies they live upon the earth yet they in many things know what God hath said or not said unto the Angels before their time 1. Because many of these things are written 2. Because God and the Angels themselves by the appointment of God oftentimes reveal such things unto them Thus Moses wrote of the Creation and all things recorded in the Pentateuch above 2000 years before he was born Act. 23.9 the Pharisees said of Paul If a Spirit or an Angel hath spoken unto him 3. There are some things which God could not speak to the Angels at any time as this in the Text Thou art my Son c. because these are not true of any but of Jesus Christ And he is God that cannot lye and therefore could not speak them to any created Angel that 's an honour peculiar unto the Son of God the great Angel of the Covenant Consol Are there so many kinds so many degrees of Angels what is that to me if I have but only one deputed unto me Though some be of that judgement that every man hath his own personal assisting Angel yet that hinders not but that an Army of Angels watch over thee if thou be one that makest the Lord thy refuge and habitation Psal 91.10 11 12. How many kinds how many degrees or orders soever there are yet they are all for the guard and preservation of the Saints For as there are certain Ministers deputed unto certain Churches as the Angel of the Church of Ephesus of Smyrna of Pergamus c. Revel 2. and 3. yet all are yours saith the Apostle 1 Cor. 3.2 So though there be divers kinds and degrees of Angels yet they are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 Psal 68.18 The chariots of God are twenty thousand even thousands of angels and the Lord is in the midst of them as in the holy place of Sinai The Lord open our eyes as he opened the Prophets servants and we shall then see that there are more for us than there are against us Let it be ground of Exhortation unto us how many soever they are they are all ministring Spirits unto God ye angels of his that do his pleasure Psal 103.20 21. How much more ought we to be ministers and serviceable unto our God who pray Thy will be done in earth as it is in heaven 2. The honour of eternal Sonship is denyed unto the Angels In this first Testimony the Lord 1. Owns his Son Thou art my Son 2. The Lord gives a reason of this owning him This day have I begotten thee The Testimony is taken out of Psal 2. This Psalm was a Prophecie of Christ and principally if not solely meant of him