〈◊〉 〈◊〉 〈◊〉 the great prince That there are also other Angels of the same order beside Michael appeares Dan. 10.13 See also Job 38.7 where they are called morning starres For that place can not be understood of the starres properly so called 1 because there are not many morning starres but one onely which is called Lucifer or Phosphorus 2 Because the starres were not treated till the 4th day Gen. 1.14 c. and therefore after the foundations of the earth were layd Wherefore that former part of the verse seemes to be understood of the Archangels which are metaphorically called morning starres because they shine above the rest of which in the latter part of the verse Amongst the evil angels also there are orders seeing we read of the devil and his angels Mat. 25.41 So Revel 12.7 the dragon and his angels which dragon is called the devil and Satan vers 9. And in the Gospells there is often mention made of Beelzebub or Beelzebul as the prince of devils which being the common opinion of the Jewes Christ at least doth not disallow Seeing then there is no doubt but that there are different orders among the Angels some in this verse understand the princes or chief among the good Angels and in the next verse under the names of hosts and ministers the inferiour Angels So Musculus Ea quae versu vicesimo de Angelis canuntur intelligenda erunt de potioribus spiritibus quales sunt Michael Gabriel c. qui sint inter spiritus caelestes perinde atque duces in exercitu Nor is such distinction of the Angels unusuall in Scripture Psalm 148.2 Luke 2.13 That the Angels are Gods Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Gen. 28.12 Mat. 22.30 Luke 12.9 15.10 Hebr. 1.6 and often And they are His 1 by creation and preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all other creatures and that creation according to His image as hath been sayd 2 In respect of His covenant with them Of this indeed the Scripture speaks sparingly it being given especially for us yet we may thence gather 1 That the Angels were not created in perfect happinesse but in such an estate that by the grace which they had and by that which if they used the first aright God would further give them they might attaine that happinesse otherwise through their own fault they should utterly perish without hope of restauration which wee see befell the devils who abode not in the truth but left their own habitation God therefore prescribed them some law by the observation whereof they should have been happy and by the transgression of it most miserable Now there can not be denyed to be a covenant where God stipulating obedience promises a reward and threatens punishment 2 That the duty of the Angels is to love feare honour and praise God to minister unto Him to stand before Him c. and at His command to minister unto men Those first belong to the principall substance of their duty this last haply was their symbolicall law as to Adam was given first the morall law written in His heart then the symbolicall law of not eating the fruit of one certaine tree And it is probable that some of the Angels contemplating their own excellency above man who was to be made of the earth disdained to minister unto him and so fell through pride as the fathers affirme and as it is at least probable out of Scripture The good Angels therefore are Gods Angels not onely because created and preserved by Him but also because by covenant bound to doe His commandements 3 In respect of their actuall obedience and keeping His covenant Uses Instr For our instruction 1 see how glorious God Himself is seeing the most excellent of the Angels are His subjects The like argument see Isa 10.8 Hos 8.10 Judg. 1.7 2 See what we must doe if we would have the Angels our friends viz. we must see that we be reconciled unto God in Christ and walk humbly and uprightly before Him and then we shall have the assistance of the Angels who are His Angels ever ready at hand yea they will be in some sort our Angels Mat. 18.10 This confutes worshipping of Angels Confut. seeing they are not Deus but Dei not God but the Angels of God The other uses which might be deduced from hence may more fitly be reserved for the following Doctrines Onely hence we may be exhorted Exhort that we also would be Gods as the Angels are in the third respect viz. of actuall obedience and persisting in His covenant 2 Doctrine The Angels excell in strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that excell Explic. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevaile or excell above others Now whereas it is manifest 1 that the most potent Angels are infinitely inferiour unto God as their very names import Michael who as god Gaebriel God is my strength c. 2 that any Angel is farre stronger then the strongest of men or mortall creatures and so that it makes litle to the setting forth their strength to say they are stronger then these therefore the comparison here intimated seemes to be between the principall Angels and the rest and so to confirme the distinction mentioned in the former Doctrine Thus whereas S. Peter and S. Jude speak of the same thing blaspheming of Dignities and use the same argument viz. that private men should be afraid or tremble 2 Pet. 2.10 to speak evil of those in authority seeing the blessed Angel durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 9. do so to the devil S. Peter 2 ep 2.11 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels which are greater that is then the rest of the Angels in power and might S. Jude more fully explaining the story saith expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael the Archangel That there are Angels excelling in strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 2 Thes 1.7 Revel 10.1 18.21 And this their strength they have from God their Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty one Deut. 10.17 and gives strength to all His creatures as it pleaseth Him Uses Now if the Angels be so strong Instr then 1 How strong is God! The Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their strength But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Strong one as Junius commonly translates it Deus fortis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 See how much our nature is ennobled in Christ the Mediatour Who is made farre more excellent then the Angels Hebr. 1.4 Whose ministers they are vers 7. and Whom they are all commanded to worship vers 6. 3 See the admirable goodnesse of God Who hath given such mighty and glorious creatures to be our keepers yea to minister for our sakes Hebr. 1.14 This may terrify Gods enemies Repr and the enemies of His children And on the other side it may
to whom God hath from all eternity decreed His mercy unlesse it be revealed by the Spirit of God Now the Spirit of God here by David clearly tells us that the mercy of God from everlasting is to them that feare Him Let us then see that we truely feare God and constantly continue in His feare and then we may certainly know that we are of them to whom His saving mercy is decreed from all eternity But some man will say They that list may goe so farre about but I have a nearer way For the Spirit certifyeth me by secret whisperings without considering of any such qualification that mercy is prepared for me from all eternity I answer with S. John 1 ep 4.1 Beloved beleeve not every spirit but try the spirits whether they are of God Now we have no rule whereby to try the spirits but the Scriptures Isa 8.20 The spirit therefore which urges faith and good works according to the Scriptures is plainly the Spirit of God Who having given us His Word of highest perfection which nothing may be added to or taken from doth not dictate any thing inwardly unto men but according to that which He alwaies constant and like unto Himself hath revealed in that word But that spirit which muttereth any thing in matter of religion contrary to Scripture is most certainly the spirit of giddinesse and of darknesse If therefore we consult the Scripture we shall find both here and every where the same constant doctrine That mercy is from all eternity decreed to them that feare God but the Scripture no where saith that it is decreed to any of us by name without consideration of this qualification Whence it follows that the Spirit which by our perseverance in the feare of God certifies us that mercy is prepared for us from eternity is the Spirit of God but that which suggests to us that it is absolutely prepared for us without any consideration of such qualification is the spirit of errour 2 Seeing the mercy of God unto all eternity is to men not simply but as fearing God we must be carefull to persevere in the feare of God if we would certainly expect His mercy unto everlasting 2 Chron. 15.2 The LORD is with us Whilest we are with Him but if we forsake Him which we doe if we cast away His feare He will forsake us For then we are no longer under the qualification to which mercy is annexed 3 From both together Behold Gods immutable constancy in shewing mercy to them that feare Him This reproves 1 Them who presume of Gods mercy from everlasting Repr and yet are so farre from remembring their Creatour in the daies of their youth that they deferre their repentance to the houre of death 2 Them who presume of Gods mercy unto everlasting and yet doe not persevere in His feare during the few daies of this life As Vers 11. Doctr. 2. with a litle alteration Consol Exhort 2 Doctrine They who remember Gods commandements to doe them keep His covenant We have seen Gods mercy toward them that feare Him Let us now see concerning their posterity to whom from everlasting to everlasting His righteousnesse is extended not absolutely but under the condition expressed vers 18. This is conteined in the effect of keeping His covenant which is illustrated or described from another effect that is remembring His commandements to doe them The explication of the condition is first to be handled in this present Doctrine Then the condition added to the promise 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His commandements Explic. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations signifies to give a thing in charge to appoint commit or command it to be done 2 Chron. 36.23 Numb 3.10 4.27 Job 34.13 Hence this nown in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly used by David in this book of Psalmes and especially Psal 119. for the commandements of God the things which He hath appointed given in charge or committed to us to observe and doe These things are Repentance Faith the duties of the Morall law and were under the Old Testament those of the Ceremoniall and Judiciall law also 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who remember What it is to remember and to forget hath been explained Vers 2. Doct. 2. Vers 14. Doct. 4. And whereas Memory is either merely notionall or also affective and consequently operative here this latter is to be understood as appeares by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe To doe Gods commandements here notes 1 The substance of the act or omission that is the doing of things commanded and eschewing of things forbidden 2 The manner of doing that is out of knowledge of Gods commandement and conscience of obeying it to Gods glory our own salvation c. with perseverance 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His covenant Gods covenant with man is twofold viz. either with man standing in innocence fallen by sinne Here is meant the latter that is the covenant which God made with fallen man in the seed of the woman viz. Christ the Mediatour This covenant for substance is but one as Christ is yesterday and to day and the same for ever but differently dispensed in respect of the fathers under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Promise us under the Gospell The summe or substance of the covenant with both consists in Stipulation of the obedience of faith Promise of pardon and eternall life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that keep God is sayd to keep His covenant when He performes His promises Deut. 7.9 12. On the other side men keep covenant with God when they perform the stipulation or conditions required by Him of them that is remember His commandements before mentioned to doe them Thus Exod. 19.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping Gods covenant is all one with obeying His voice that is per metonym adj His commandements And Deut. 4.13 He declared unto you His covenant c. even tenne commandements c. See also Exod. 24.7 Psal 78.10 2 Kings 22.8 compared with chap. 23.2 Jer. 11.3 4. Now the observation of the Decalogue necessarily presupposes Repentance and Faith as without which a man is without Christ without Whom he can doe nothing The Reasons then of both points in the Doctrine are evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 To doe Gods commandements is to keep His covenant because this is the stipulation or condition of the covenant which God requires to be performed of them that are in covenant with Him 2 Remembrance also is necessary to the doing His commandements because knowledge is necessary and knowledge without remembrance can do nothing Uses Hence we learne 1 That Gods Covenant is the object of our observance Instr or that which we are to keep as prescribing us what we ought to doe 2 The keeping of Gods covenant consists in the doing His Commandements 3 It is not
frequent acts the habit may be gotten and confirmed 3 To give unto God the glory of His mercy Motiv 1 God working all things for Himself hath revealed this as all the rest of His Attributes to us in His word and works that we may glorifie Him 2 Holy men in Scripture every where shew us example David especially in this book of Psalmes 3 It is most just seeing the mercy of God is the fountain of all the good we have or hope for That eternall glory and happinesse is prepared for us that Christ was sent to merit and procure it the Spirit to apply it the word and other ordinances which the Spirit useth to this end c. is all the work of mercy Meanes 1 Meditate of the excellency of Gods mercy as it is described in the word 2 Observe the sweet operations thereof in thy self and others 2 Doctrine The LORD is gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious Expl. The grace of God is often by a Metonym effic put for a double effect of it noting 1 holy habits begotten in the mind and heart as saving knowledge of God faith hope charity c. 1 Cor. 1.4 5. 1 Pet. 4.10 2 The continuall assistance of the Holy Spirit 2 Cor. 12.9 But here it is taken in the proper signification and so it imports the manner according to which God out of His goodnesse love mercy delivers the creature from evils and enriches it with good things namely gratis or freely For deliverance from evil Psal 51.1 For bestowing of good Gen. 33.5 11. When therefore God is sayd to be gracious the meaning is that He is ready to remove evil from His creature and to bestow good upon it not upon any precedent merit or debt or yet out of hope of recompense whereby any thing may accrew to Himself but onely that it may be well with the creature For the Proof and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the former Doctrine Object If it be objected that God doth not give salvation but according to His covenant prescribing conditions without performance whereof He hath threatned and sworne that no man shall enter into His rest Answ I answer that Grace and Faith doe very well agree Whereupon the Scripture ascribing our Justification to Grace doth also often teach that we are justifyed by Faith And so for salvation Ephes 2.8 By grace ye are saved through faith c. Yea Rom. 4.16 Therefore it is of faith that it might be by grace c. For it is of the mere grace of God that He would make a new covenant that omitting the rigour of the Law He would require Faith for the condition of it that we are either able or willing to beleeve Philip. 2.13 These two therefore may very well stand together That all who are justifyed and saved are justifyed and saved of the mere grace of God and yet That no man is justifyed or saved but by Faith God doth not enter covenant with us as needing any thing that we can do unto Him Who is in Himself All-sufficient and Blessed from everlasting to everlasting He doth not enter covenant with us as thereby to cut off that absolute right of creation and redemption in regard of which He might require of us whatsoever we could performe without making any promise to us or covenanting thereby for our obedience His covenant is so framed that He commands what we are to doe and adds a terrible threatning of death if we doe it not and promises a reward as of grace and free gift if we doe it we tender the condition to Him from His own power as our duty and seek the reward by humble intreaty that He would remember His holy covenant So that he enters into covenant to excite us the more willingly and cheerfully to doe Him service not to imply that He needs to us or that we can merit any thing at His hands Obj. 2 Yea but He doth not give salvation but for the merit of Christ Answ For answer see Vers 3. Doctr. 3. Uses For our instruction Instr 1 Here we see whence it is that God often plentifully bestowes upon wicked men the good things whereof they are most unworthy and averts the evils which they have most justly deserved though out of His Omnisciency He most certainly foresees their obstinacy to be such that they will not by these riches of His goodnesse be led to repentance Hereupon some of the heathen denyed Gods providence and sometimes holy men envy the wicked But we may easily resist these temptations The former of the heathen if we think of the grace of God which looks at neither antecedent merit nor subsequent recompense in the bestowing of good or averting of evil and out of which He will doe good even to bad men that He may satisfie His love to His creature though He certainly foresee that by reason of their contumacy He shall not obteine his prime end of bringing them to repentance which He seriously intends and for which He useth sufficient meanes The other temptation of the saints we may also resist 1 If we consider the same grace of God whereby He may doe with His own what He will For is it not lawfull for Him so to doe Is our eye evil because He is good 2 If we consider how long He so deales with the wicked of His grace Not for ever but onely so long as He thinks fit to expect their conversion But if they will not be converted but turne His grace into wantonnesse the Spirit of grace to which they doe such despite will not alwaies strive with them but there will be a time when stripping them of all good God will cast them into eternall misery so that it shall be manifest to all that they are nothing lesse then the object of envy 2 See here a just and effectuall cause of patience when either good things are wanting or evils ly upon us If we could deserve or God did any way ow us the bestowing of those good things or the averting of those evils it were another matter But seeing He is gracious dispensing all His benefits freely why do we yet complaine as if He dealt injuriously with us Yea rather let us set in order before our selves our many and great sinnes and amongst the rest our abusing of Gods benefits and then I dare boldly say we are very blind if we do not see most just cause of acknowledging the great grace of God toward us that any good at all even our life and breath is still continued to us and that we are not at this very houre in hell And further we must consider that Gods withholding temporall good things or His sending temporall evils do not alwaies proceed from an intention of revenge neither are as it were forerunners of condemnation but that He often even of the same grace fatherly chastises us for our good yea many times onely proves us that His graces may be exercised