voice of his Word Blesse the Lord all ye his hosts the Ministers of his that do his pleasure And we pray thy will be done in earth as it is in heaven 3. To celebrate the praises of God * Isa 6. 3. One cried unto another and 3. To praise God said holy holy holy Lord of hosts the whole earth is full of his glory †Luk. 2. 13 14. And suddenly there was with the Angell a multitude of the heavenly host praising God saying glory to God in the highest and on earth peace good will towards men ‖ Rev. 4. 8 9. The foure beasts had each of them six winges about him they were full oâ— eyes within they rest not day or night saying holy holy holy Lord God Almighty which was is is to come 4. To make it their work to preserve Gods glory And I fell 4. To make it their worke to preserve Gods glory Rev. 19. 10. at his feet to worship him and he said unto me see thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of Prophecy The Angell would not beare with Gods dishonour and would not permit John to worship him 5. To be servants unto Christ When he bringeth in the first begotten 5. to be Christs servants Heo 1. 6. Psal 97. 7. Luk. 1. 19. into the world he saith let all the Angells of God worship him Confounded be all they that serve graven Images that boast themselves of Idolls worship him all ye Gods They brought the message of Christs incarnation I am Gabriell that stand in the presence of God and am sent to speak unto thee and to tell thee these glad tidings They ministred unto him * Mat. 4. 11. Then the Devill leaved him and behold Angells came and ministred unto him †Luk. 22. 43. And there appeared an Angell from Heaven unto him and strengthening him Christ is the head of them and they are his servants ye are compleat in him who is Col. 2. 10. the head of all Principality and Power 6. Angells are serviceable unto men not one but all not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ministratores quos vulgò solemus officiarias vocare Beza Numb 20. 16 2 King 6. 16. aâ—e exempted They are all ministring spirits in the text And these singular services which they have done and will do for Gods children are upon record They deliver them from dangers When we cried unto the Lord he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a Cittie in the uttermost of thy border Feare not saith the Prophet for they they that be with us are more then they that are with them Who were they but Gods Angells for the Prophets safe-guard 1. The Angell of the Lord incampeth about them that feare him 1. The Angell of the Lord incampeth about the righteous and delivereth them * Dan. 3. 28. Then Nebuchadnezzar spake and said blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him aad hath changed the Kings word and yeelded their bodies that they might not serve or worship any God except their own God And Daniel makes this acknowledgment My God hath sent his Angell and hath shut ‖ Psal 91. 11. the Lyons mouth that they have not hurt me for asmuch as before him innocency was found in me and also before thee O King I have done no hurt †Dan. 6. 22. He shall give his Angels charge over thee to keep thee in all his waies Angels are Protectors Guardians commissionated by God Dan. 10. 13. to protect Gods children The Prince of the Kingdome of Persia withstood me one and twenty daies but lo Michael one of the chiefe Princes came to help me and I remained there with the King of Persia Michael is generally interpreted to be Christ the only Archangell 2. The Angells are of marvellous wisdome to direct counsell 2. Angels are of marveilous wisdome Gen. 24. 7. and advise the children of God The Lord God of heaven which took me from my fathers house and from the Land of my kindred and which spake unto me and sware unto me saying unto thy seed will I give this Land he shall send his Angell before thee and thou shalt take a wife to my son from thence The Lord before whom I walk will send his Angell with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my Fathers house 3. They comfort Gods children Gen. 32. 2. This is Gods host said 3. Angells comfort Gods children 1 King 19. 5 6 7. Jacob as Elias lay and slept under a juniper tree behold then an Angell touched him and said unto him arise and eate And he looked and behold there was a cake baken on the coales and a cruse of water at his head and he did eat and drinke and laid him down again And the Angell of the Lord came a second time and touched him and said arise and eat because the journey is to great for thee 4. They punish their enemies * Gen. 19. 11 They smote the men that were at 4. Angells punish the saints enemies the dore with blindnesse both small and great so that they wearied themselves to find the dore †2 King 19. 35. And it came to passe that night that the Angell of the Lord went out and smote in the campe of the Assyrians an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses Herod was made a signall spectacle of pride as is on record ‖ Acts 12. 23 And immediatly an Angell of the Lord smote him because he gave not God the glory he was Rev. 12. 7. eaten of wormes and gave up the ghost They stand for Christ and his Church against Satan and his Angells And there was war in heaven Michael and his Angells fought against the Dragon and the Dragon fought and his Angells 5. They resist the wicked and their attemps Balaam found 5. Angells resist wicked men Num. 22. 22. 6. Angels carry the Saints souls into heaven Luk. 16. 22. 7. They gather the elect unto Christ Mat. 24. 31. Mar. 13. 27. Q. 4. Whether every Saint hath a peculiar Angell his keeper Mat. 18. 10. it so And Gods anger was kindled because he went and an Angell of the Lord stood in the way for an Adversary against him 6. They carry the soules of Gods children into heaven And it came to passe that the begger died and was carried by the Angells into Abrahams bosome the rich man also died and was buried c. 7. They gather the elect unto Christ at the last day He shall send
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
David so to be overwhelm'd in sorrovv for Absalom and in Jonah so to lament the loss of his Gourd The loss of Revenues profits in the Trade Liberty Oh how doth it stick near a man But where 's the acting of Faith Now the just shall live by faith and if any man draw back my soul Heb. 10. 38. shall have no pleasure in him A true Believer lives by Faith when Trading decays Lively-hood and Profit decays Now let 's learn to live by Faith Though thou shouldst loose all there is enough in the Promises to make up all with Interest if thou canst but make them thine ovvn by particular Application Much time is thrown away in passing our censures one upon another reviling this or that instrument I plead not in the least for any but utterly abhor any irregular practices or indirect ways but I press patience and submission unto Gods will to look thorow all instruments and secondary causes unto the first cause to hear the rod and who hath appointed it The Lords voice cryeth unto the city and the man of Micah 6 ◠wisdom shall see thy name heare ye the rod and who hath appointed it It 's a doggish quality to snarle at a stone and not look at the hand that throws it Pray then fervently and watch against infidelity and an impatient and murmuring spirit The Lord lay them not unto our charge We might have been in Canaan long ere this had we not been murmurers in the Wilderness I know well that our condition is so lamentable that we can neither bear diseases nor remedies And complaints finde no better entertainment then in those times wherein the best of Historians lived and said in his Presace That complaints Querclae ne tum quidem gratae cum sorsan necessariae Liv. Praef. are not pleasing no not then when they are necessary There 's much bitterness and implacableness upon mens spirits devouring and calumniating one another Such expostulations are rise where is the promise of his coming Where 's the reformation so much spoken of Where 's the removing of the burthens letting the oppressed go free breaking the bread to the hungry cloathing the naked such are peculiar duties for a Fast Is there not rather fasting for strife and debate to smite with the first of wickedness I aggravate these things no further but onely let me tell you as there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in your Fasting-days Let 's bewail them with tears of blood let 's fast for our former Fastings and be humbled for our out-side Humiliations and lay to heart our negligent services and deprecate that curse that hangs over our heads for performing the work of the Lord negligently The Lord may call us to an account as justly as he did the Jews Zech. 7. 5. Did ye at all fast unto me even to me In the second place I proceed to an Use of Exhortation Let me Use 2. For Exhortation press home the duty of the Text to wait for the fulfilling of the Vision in these concussions and commotions when men are at their wits end and wonder what vvill be the issue Oh let 's take heed of impatience and murmuring let 's bevvare of tumultuous murmuring spirits of tempestuous affections Though there be a storm abroad vve should endeavour after a serene quiet spirit at home A calmness upon our spirits vvill be of singular use for us amidst the fluctuating condition of the Kingdom Every one will be ready to ask What shall we doe How shall we demean our selves in these dark times Such questions as these require an answer and a word spoken in due season is like apples of gold in pictures of silver I will advise nothing as a States-man that 's out of my Sphere nor as a subtle Politician for such Policy is the bane of Religion but from direct warrant out of the Word of God By way of advice I commend unto your thoughts these ensuing Propositions which I take to be Propositions of Eternall Truth 1. It 's unlawful to do any evill that the least good may come Prop. 1. It 's unlawful to do evil that good may come thereof Rom. 3. 8. thereof And not rather saith the Apostle as we slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just God needs not our lies to maintain his cause This was Rebockah's and Jacob's fault for the compassing of a good end to betake themselves to indirect means This is a broken refuge Isa 28. 15 17. and will fail Because ye have said we have made a Covenant with death and with hell are we at agreement when the over flowing scourge shall passe thorow it shall not come unto us for we have made lies our refuge and under falshood have hid our selves Therefore thus saith the Lord Judgement will I lay to the line and righteousness to the plummet and the hail shall sweep away the refuge of lies and the waters shall overflow the hiding place Augustine is resolute that if it was possible by an officious lie to compass the Redemption of the whole World yet so weighty and universal a good must be rather let fall then brought about by the smallesst evil 2. Another Proposition for confirmation is That no good intentions Prop. 2. Good meanings cannot justifie a bad action 1 Chron. 13. 10 and meanings can ever justifie the doing of any evill action Vzzah's intention was good but because against the rule he was punished with death He invaded the Priests Office and therefore the Lord smote him dead upon the place 3. It 's the duty of Christians to walk by rule and keep close to Prop. 3. We must walk by rule Isa 8. 20. it and that 's the written Word of God To the Law and to the Testimony if they speak not according to these it is because they have no light in them Let 's not be a rule to our selves nor follow extraordinary impulses upon our spirits and revelations but bring all to the touch-stone Let 's try all things and hold fast that which is good and let the Scripture be the Umpire let 's acquiess altogether in its determinations As many as walk according to this rule peace be on Gal. 6. 16. them and mercy and on the Israel of God 'T is not any rule but this rule If an Angel from Heaven Preach any other Doctrine then what is contained in the Scriptures let him be accursed Whatever Seekers Familists Enthusiasts c. pretend to live above Ordinances and so they are indeed as much above Ordinances as a Swine is above a Pearl which it tramples under feet I say all their Lights however new are but Ignes fatui false Lights to lead us into dangerous destructive ways Let 's therefore for every action look unto the rule bring every thing to rule and square all by
Creatours commands And though the understanding be blinded and the will depraved the affections disordered by reason of Adam's fall yet Christ giveth his eye-salve to his people to cleare up their understanding and subdueth their wills unto his will These are noble faculties The memory conscience affections are reduced unto these two These faculties difference men from bruit beasts 6. Consider the invaluable price pay'd to purchase the soule Even Singul. 6. The price paid for the soule no less than the effusion of the bloud of Christ He pay'd his life for the redemption of his people the soule must needs be of invaluable worth that was bought purchased and pay'd for with the bloud of the Son of God O! invaluable price more worth than millions of worlds more then all Angels in heaven could doe more than if Adam and all his posterity had suffered unto eternity That the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God should become a child the Antient of days should become the Infant of days the Divine person should assume an humane nature by an hypostaticall union that he should disrobe himselfe and weare the ragges of mortality come into the world not to reigne as a King but as a servant to dye a painefull shamefull and cursed death this was an incomparable price never to be parallel'd And what was the end of all but to save the soules of his people to pacifie God's wrath reconcile man to God by the death on his crosse 7. Consider the difficulty to save our soules Wee have a battle to fight a race to run we must be wrestlers warriours racers Singular 7. It 's a difficult matter to save the soule we are to enter in at a strait gate Few are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's no easy taske as the ignorant world dreames of to make our peace with God when the Son of man commeth shall he find faith on the earth so shall he find Repentance and Love A common temporary faith a formall Repentance a pretended love are every where to be found as the sicamores in the valley for abundance but a justifying purifying faith a repentance not to be repented of a love without dissimulation are hard to be found rare hearbes which grow in few gardens The world cheates their soules with a shell a picture a fancy of faith they believe as their parents did before them and so they cheat their soules with a picture and fancy of repentance they think repentance enough if they can but mumble over that neck-verse Lord have mercy upon me but such lasy easy formall devotions will not serve the turne see 1 Thes 1. 3. There is a worke of faith a labour of love and a patience of hope Cheap easy lasy ways are suspicious ways It s the greatest work in all the world to work out our salvation some indeed have a sharper some an easier birth None are without pangs and throws one time or other Heart wounding goeth before heart healing Act. 2. 37. But whoever belongeth to God shall feele the gall and wormewood the bitterness of sinne Sinne cost David Peter Mary-Magdalen Paul deare Now then that it is such a weighty difficult worke to save thy soule hence the excellency of the soule is the more inhanced and raised On the contrary as I have inhanced the soules excellency in 7 singularities so I will debase and vilifie the world in as many aggravations 1. The world is a stye and sinke of impurity 1 Joh. 5. 19. Agrav 1. The world is a sink of impurtly What 's pure religion see Jam. 1. 27. To kâ—ep ones selfe unspotted from the world The world is the mother pollution the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. 2. 20. The world may not be loved 1 Joh. 2. 15. You may soone know that all the world hath 1 Joh. 2. 16. The lust of the flesh the lust of the eyes and the pride of life 2ly The world is a grand impostor an arrant jugler There Agrav 2 The world is a grâ—â—d Imposter are three words Eph. 4. 14 which describe the world to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it courts and complements as Joab did Abner and Amasa as Jaâ—l served Sisera as the Panther leaves a sweet sent and allures the passenger to come to her and presently hee 's devoured as they say the Syrens songes first lull men asleep then devoures them The world puts a gaudy faire vizzard on the soulest actions it calleth drunkenness covetousness whordome by mincing plausible appellations The lewd strumpet tels of her bed of ornaments and braveries Prov. 7. 16 17 But mentions not a syllable of the dart striking through the liver vers 23. So the wine wherewith the drunkard is intoxicated allures him with it's colour Prov. 23. 31 but forewarnes not of it's biting vers 32. The world never represents sinne in it's proper colours but sub specie boni Take heed of the world it will serve thee as Jacob served Laban change thy wages 7 times It will serve thee as the High-Priests served Judas Matth. 27. 4. When an anguish came upon his spirit and hee restored the thirty peeces of silver saying I have sinned in that I have bâ—trayed the innocent bloud and they said what is that to us see thou to that Then thirdly the world is a merciless cruel tormentour Solâ—mon found it to be so by lamentable experience Ecclâ—s 1. 14 The covetous man is upon a Rack his bed is a bed of thornes his bread gravell for the losse of his God Mammon The ambitious man loseing honour and preferment is disquieted that he cannot enjoy himselfe so was Haman nothing could satisfie him so long as he wanted Mordâ—caie's bended knee The want of a complement more vexed him than all his honours contented him At what a great losse was the young man when he must foregoe all his possessions At what a losse were the foolish Gadarens when their swine were drowned they even preferred their swine before a Jesus 4. The world in it's best estate is vanity Eccles 1. 2. The riches Aggrav 4. The world is vanity honours and pleasures in this world are empty broken cisternes trees without fruit bare leaves or apples of Sodome which as Historians relate are goodly to the eye but being touched dissolve into cinders and ashes Isai 55. 2. Not bread The worlds goods are things which are but shadows pictures shels emptiness vanity nothing in reality and truth Chimera's entia rationis brain fancies Great expectations we have Parturiunt montes c. The world is a meere lottery we come to it with heads full of hopes but returne back with hearts full of blankes 5. The world is unsatisfying and unsuitable to the soule The Aggrav 5. The world is unsatisfying world is materiall corruptible earthly the soule immateriall incorruptible heavenly How can these be reconciled What agreement can there be between them Ther 's no proportion nor
of Iudgement A. ibid. Q. 7. Whether man can determine when the day of Iudgement shall be A. p. 143. Q. 8. Whether we must desire this day A. p. 144. 4. Obâ—ections answered p. 144 145. Vse 1. for comfort unto the godly ibid. Vse 2. for terrour unto the wicked ibid. Vse 3. for Exhortation to prepare for the coming of Christ p. 148. SERM. VIII Mat. 10. 17. Good Master what shall I do that I may inheherit eternall life pag. 148. The Text divided and expounded p. 148 149. Doct. The main inquirie and businesse of Christians ought to be employed concerning their eternal condition p. 150. Method propounded 1. What Eternity is It is answered negatively by four Propositions 1. Eternity admits no succession of time p. 150. 2. Eternity admits no alterations ibid. 3. Eternity admits no augmentation nor diminution p. 151. 4. Eternity admits no revocation ibid. Eternity is defined and explained particularly p. 152 153. 2. The Doctrine is illustrated by Scripture examples p. 153. 3. By Scripture Precepts p. 153 154. 4. By Scripture Reasons 1. Privatively Because 1. We are freed from sin 2. From Tentations of Flesh Devil and World p. 154 155. 3. We are freed from Punishments p. 155. 2. Positively 1. The Saints shall enjoy the blessed vision p. 155 156. 2. They shall enjoy the Society of Saints and Angels ibid. 3. They shall be busied in rare employments p. 156. 4. This employment shall be in our Fathers house p. 157. 5. Glorifyed Saints shall keep an Eternal Sabbath in heaven ib. Vse of Exhortation p. 157. 4. Motives pressed 1. The study of Eternity is an honourable study p. 159. 2. This is a sweet study p. 160. 3. This is a profitable study ibid. 4. This is a seasonable study p. 161. SERM. IX Mal. 1. 14. But cursed be the Deceiver which hath in his flock a Male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadfull among the Heathen The Coherence and Text expounded p. 162 163 164 165. Doctrine handled In all our services its Gods expectation and our obliged duty is offer the best we can possible unto the Lord p. 166. Method propounded 1. How must our services be performed in the best way A. In six distinguishing Characters 1. All must be performed with a pure heart p. 167. 2. The beauty of the season must be regarded ibid. 3. We must make Religion our businesse p. 168. 4. We must do all in Faith p. 169. 5. We must do all in the Name of Christ ibid. 6. We must doe all with reverence and godly fear p. 170. 2. The Doctrine is asserted and proved by Scripture p. 171 172. 3. By Application 5. Vses are made Vse 1. For Exhortation 1. To all in generall p. 173. 2. To Magistrates and Ministers in particular ibid. SERM. X. upon the same Text. 7. Considerations 1. From the Majesty of God p. 176. 2. From the Holynesse of God ibid. 3. From the Equity of the Duty p. 177. 4. From the credit of the Gospel p. 178. 5. From the greatnesse of the sin made up of 4. Ingredients viz. Folly Contempt Presumption Sacriledge p. 179 180 181. Notwithstanding failings all will be accepted through Christ p. 181 182. 7. Consider the dreadfull curse against Hypocrites p. 182. Vse 2. for Reproof 1. Of the Hypocrite p. 183. 2. Of negligent lazy persons p. 184. 3. Of such who put off Repentance to old age p. 185. Vse 3. for Examination 1. Whether we give God the best in Duties p. 186 187 188 189 190. 2. Whether we give God the best in our Graces p. 191. 3. Whether we give God the best in our lives and conversations ibid. p. 192. Vse 4. for Direction 1. What impediments are to be removed A. 1. An ignorant mind p. 192. 2. A frothy vain spirit p. 192 193. 3. A worldly spirit ibid. 4. An unbeleeving heart ibid. 2. What duties are to be practised A. 1. Set God before thine eyes p. 193. 2. Labour for sincerity of heart ibid. 3. Embrace the present season p. 194. 4. Be much in prayer ibid. 5. Make Religion thy businesse ibid. Vse 5. for Consolation Consid 1. Infirmities befall the best p. 194. 2. Gods Children allow not themselves in sinne p. 195. 3. A sincere heart is accepted ibid. 4. A sincere heart labours for more Grace ibid. 5. We must not goe by others examples ibid. 6. Perseverance obtaines the Crown ibid. ERRATA PAge 96. lin 5. r. 6. Vses p. 110. l. 21. r. upon us p. 113 l. 23. r. implacable p. 115. l. 33. r. King p. 116. l. 1. r. on one stone p. 119. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 120. l. 12. r. of our own p. 121 l. 17. r. Revelations p. 125. l. 4. r. In the which p. 129. l. 15. r. 2 Cor. 5. 1. p. 131. l. 4. r. and such like p. 137. l. 13 r. 2 Cor. 5. p. 140. l. 5. r. peace p. 158. l. 20. r. of our p. 180. l. 20. r. Isa 43. p. 189. l. 28. r. accepted For litteral faults and want of points the Reader is desired to amend them DECAD II. OF SERMONS Preach'd at St. Mary's Oxon. JOB 13. 26. For thou writest bitter things against me and makest me to possess the Iniquities of my youth YOU are all well acquainted with the History of Serm. 1. at St. Maries Oxon. Iune 25. 1650. Job this eminent pattern of Integritie as to his sufferings and patience which are upon Divine Record both for our instruction and imitation Jam. 5. 10 11. I shall wave the Narrative being so abundantly known even to a Proverbial Speech Onely thus much I shall premise to make my passage clear unto my Text Job being on the Dung-hill sorely afflicted with variety of sufferings his Friends came with an intention to comfort him but through mistakes they proved miserable Comforters even Physicians of no value and added affliction to affliction passing uncharitable Censures upon him and looking upon all his Sufferings as just Punishments of his Hypocrisie Many Dialogues there passed between Job and his Friends with several Answers and Replyes At this time he hath to deal with Zophar the Naamathite Zophar gives him good counsel indeed To put iniquity far away Job 11. 13 14. It 's true in Thesi but not in Hypothesi The Doctrine is good the Application as to this upright man Job altogether impertinent thereby he insinuates as if some Bribery was in the hands of Job being an innocent Person as to Men and indeed chastened thus by God not because he was a greater Sinner then others but for his tryal the demonstration of his Faith and Patience and to make it appear to all the World that the Devil was a Lyar Job I say vindicates himself from his Friends aspersions and betakes himself in the 12 13 and 14 Chapters to a plenary answer his affliction makes him to speak
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
exprest It 's wrote in such legible Characters 2. A Mercy as he that runs may read it Yet his days c. The words have need of a Paraphrase I shall open them briefly in their order By Spirit Ainsworth understands that holy Spirit of Christ by which he Preached in the Patriarchs and especially in Noah to the disobedient spirits of the old World and exhorted them by the Fathers to amend their lives so I take the Lo-iiddon Non vaginabit Pagninus Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Lo-jadon sense to be It followeth Shall not strive The 70 read it My spirit shall not abide But this I take not to be the meaning the word hath many significations it signifies to judge to chide and dispute As if the Spirit of God should say I have set Judges over you I have chid you reproved you argued the case with you sent my servants Noah Enoch Methuselah exhorting you to come and repent but you are incorrigible impenitent you are never the better notwithstanding all my patience forbearance waiting on you trying you therefore now my spirit shall no longer strive with you I will take no more pains with you I will dispute the case no longer but send a Deluge to decide the controversie And so I understand the words In seculum so the 70 read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Abyss of kindness to mankinde So Chrysostome That the Spirit hath ever strove with any is a great mercy But if the Spirit strive by Messengers rising early and going to bed late and by its motions and whispers if the Spirit be still resisted and abused it will leave striving and leave a people inexcusable Luther speaking of this Text saith This was a publick Sermon preached in a Fuit publica concio in publica Synodo proposita Luth. publick Assembly When those that were Gods Messengers spent their spirts in vain and saw that the people were desperate past all hopes of reclaiming they let them alone to take their course and to be filled with their own ways Then here 's a Reason given For that he also is flesh The word sets forth the corrupt nature of mankinde and is here put by way of opposition unto the Spirit It is the same with Animalis or Conqueritur Deus tantopere turbatuÌ„ esse ordinem dâ—se positum ut image sua in carnem transformata esset Calv. Centum viginti annos si foâ—te converâ—antur Cald Paraph Carnalis homo Man that was created after the Image of God hath defaced that Image hath corrupted his way and is become fleshly This God complains of That the order which he put is inverted and his Image transformed into flesh as Judicious Calvin observes Lastly Here 's a gracious reprieval and space allowed for repentance Yet his days c. This is not to be understood as if an hundred and twenty years were the limited term of years for mankinde to live in this world It 's apparent that many after the Flood lived longer But the meaning is that an hundred and twenty years shall be given them if haply they be converted This space God allows them for repentance and they had Noah a Preacher of righteousness and they saw the Ark a building and every stroke strucken The building of the Ark should have been a Monitor of repentance this was great and wonderful long-suffering as we read 1 Pet. 3. 19 20. By which he went and preached unto the spirits in prison which sometime were disobedient when once the long-suffering of God waited in the days of Noah The words thus opened contain two fundamental Doctrines 1. That it is a most dreadful judgement upon a people when the Doct. 1 Spirit of God refuseth to strive any longer with them 2. That it is an exceeding great mercy to a people when the Lord Doct. 2 vouchsafeth them time and space for repentance I resume the first and I shall cast the Heads of my Meditations Method of handling the Doctrine into this plain and familiar method 1. I shall assert the truth of the Doctrine from Scripture Testimonies 2. I shall particularly represent unto you how the Spirit may be said to strive with man 3. I shall enquire into the Grounds and Reasons for confirmation of the truth And lastly Conclude with particular Application unto our selves 1. To prosecute the first Head propounded time would fail me 1. The Doctrine proved by Scripture Testimony in Scripture Quotations but I shall gather sparingly from so great a cloud of Witnesses mentioning some select Proofs and leaving the rest to be supplyed in your Meditations Now that this is so great a Judgement for the Spirit of God to leave striving with a people may be exemplified in several persons recorded in Scripture as signal Spectacles of Divine vengeance to Posterity The Lord spared Sodom and Gomorrah a long time Abraham undertakes though dust and ashes to intercede for them He intreats That if fifty righteous persons be found there that they may not be destroyed His request is granted he abates five of fifty and then comes down to forty after that to thirty from thirty to twenty and at last to ten and it is to be observed that God never left off granting till Abraham left off begging They had good Lot to reprove and exhort them and they vexed his righteous soul day by day with their unclean conversation he spent his spirits his counsels admonitions all in vain Now God will spare them no longer the Angel delivered Lot from them and as soon as ever he was gone the Lord destroyed Sodom Gomorrah with Fire and Brimstone Gen. 19. 24 25. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven and he over-threw those cities and all the plain and all the inhabitants of the cities and that which grew upon the ground The Lord waited a long time upon Jerusalem sending his Prophets and warning them he puts them in remembrance of his exemplary Judgements upon others Jer. 7. 13. I spake unto you rising up early and speaking but ye heard not and I call'd you but you answered not therefore I will do to this house c. as I have done to Shiloh He expostulates the case with them Jer. 13. 27. I have seen thine adulteries and thy neighings the lewdness of thy whoredom and thine abominations on the hills in the fields Wo unto thee O Jerusalem Wilt thou not be made clean When shall it once be and Ezek. 18. 32. I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye The House of Israel was the Vineyard upon which God had bestowed so much pains cost and charges Isa 5. 1 2 3 4. My well-beloved hath a vineyard in a very fruitful Haec omnia usu venisse populo Judaico cum in Babylonica
that godly longest liv'd Patriarch dyed but the year before the Flood came His name signifieth a Messenger of death His death did presage the Flood Thus Austin was taken away by death immediately before the sacking of Hippo where he lived Pareus dyed a little before the taking of Heidelbergh Luther a little before the Germane Wars And we have many Reverend Preachers the Chariots and Horse-men of Israel it were easie to give you a Catalogue of them who of late years have gone to their Graves in peace By all their Ministeries Gods Spirit hath stroven with us and waited for our amendment of life We read Histories that we may not be subjects of History Herodotus tells us of an Inscription upon Legimus historias ne ipsi fiamus historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodo Senacheribs Statue Look upon me and learn to be righteous Peruse the sacred Annals read the History of the old World the destruction of Jerusalem the casting off the Jews to this very day read the History of the Church in all ages acquaint your selves with the History of Germany and Palatinate of later years and be not like many Travellers who are better acquainted with foreign Lands then that of their Nativity Take notice of the acts the strange acts of the Lord in our Lâ—nd Hath not God to this very day continued many faithful Laborers in his Vineyard notwithstanding some of the Prelatical party suppressed what lay in them powerful Preaching yet like the Palm-tree The more it is pressed down the more it grows oâ— like Pharachs afflicting the Isâ—aelites Quo magis deprimitur eo magis emergit the more he afflicted them the more they multiplyed and notwithstanding the subtile practices of many what name to give them I cannot tell for they know not what names to give themselves neither know they what they would have I say notwithstanding their Stentorean voices crying down Ministry Sabboths Ordinances yet God graciously confirms them all in their liberty and purity and if we improve not these prices of Grace put into our hands if we hearken not to the calls and whispers of the Spirit of God if we neglect and despise this great salvation tendred in the Gospel the Spirit of God will be gone and take the Ordinances from us or us from the Ordinances The Spirit will threaten this dreadful judgement in the Text to strive no longer And that people are under a most dreadful Judgement with whom the Spirit of God will not strive any longer That Comminâ—tion runs paralell with this of my Text Hos 9. 12. Though they bring up their children yet will I bereave them that there shall not be a man left yea woe also to them when I depart from them And thus I have dispatcht the first Head propounded namely The assertion of the truth of the Doctrine from Scripture Teâ—â—imonies I proceed in the second place according to my method propounded to make a particular representation unto you how the Spirit may be said to strive with man The Spirit of God though it be a most free agent bloweth 2. The Spirit of God strives seven ways when and where it listeth yet from experience we may discern that it usually strives some of these seven ways viz. By its motions and whispers By the Ministry of the Word By the checks and convictions of conscience By the tenders of mercies By the exercise of patience and long-suffering by inflicting of sâ—gnal exemplary judgements upâ—n others And if none of these will prevail by the execution of personal judgements upon our selves Thus ordinarily upon a ground of experience we may discern the several strivings of the Spirit For the enlargement of these particulars 1. The Spirit of God 1. The Spirit of God strives by its motions and inspirations strives by its motions inspirations and sweet whispers when we hear as it were a voice behinde us telling us This is the way walk therein Thus the Spirit of God infuseth holy thoughts holy motions into us We have not one good thought we cannot of our selves think one good thought without the inspiration of the holy Spirit The Spirit of God rebukes sin in us quickens us to our duties moves woes beseecheth us to try conclusions no longer with God nor to offer any violence to the Spirit of Grace but to cherish its sweet motions and hearken to its whispers We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit by examining them by the touch-stone of the word of God Isa 8. 20. To the Law and to the testimony if they speak not according to this word it is because there is no light in them The Spirit of God directs theâ—e to the rule of the word It is not any rule that will serve but it is this rule Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God But the Spirit of error directs thee to devised ways it counsels thee to be wise above what is written The word of God is the just Standard we must not adde to it nor take away from it if we would escape that dreadful curse Rev. 22. 18. I testifie to every one that heareth the words of the Prophecy of this Book if any man shall adde unto these things God shall adde unto him the plagues that are written in this book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of life and out of the holy City and from the things which are written in this Book There be many that pretend to voices dreams revelâ—tions now adays they would have a Platonick Christ and fain a teaching of the Spirit besides and contrary to the written word Many of them are led like Absoloms followers in their simplicity knowing nothing for whom we must pray as the Prophet did for his Servant Lord open their eyes that they may see and let them read with fear and trembling that dreadful Anathema from the written word Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed I 'le be your remembrancer of one story 1 King 13. 17 18 19. It was said unto me by the word of the Lord Thou shalt eat no bread nor drink waâ—er tâ—ere nor turn again to goe by the way that thou camest He said unto him I am a Prophet also as thou art and the Angel spake unto me saying Bring him back with thee into thine house that he may eat bread and drink water but he lyed unto him So he went back and did eat bread in his house and drank water The man of God had a sure word of Prophesie the word of God was in his mouth yet he must be hearkning after a new devised word
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
propounds no frivolous impertinent question but one of the greatest concernment in all the world He had enough for the present world but hee looked for afterwards what would it availe him to live delicately here and miserably to all eternity Wherefore he inquires after his everlasting estate a Question worthiest of all our inquiry paines and diligence What I purpose through Christ that strengthneth me to speak on this Scripture I will comprise in this Doctrine That the maine Inquiry and business of Christians ought to be imploied Doct. concerning their eternal condition The great question worthiest our asking studying stateing is this What shall we do to inherit eternal life In the unfolding of this great point my Method shall be 1. To inquire into the nature of Eternity Meth. 1. or Eternal life what we are to conceive of it 2. Give in the proof of the Doctrine And lastly conclude with some useful Application 1. To resume what I first propounded To inquire what Aeternity is is to lanch into a boundless Ocean The well is very deep 1. What Aeternity is and we have not wherewith to draw Men and Angels are at a stand admireing what they cannot sufficiently comprehend We cannot shaddow it forth but very imperfectly and as for the perfect apprehension thereof we must leave it till we come to Heaven Concerning eternity the Scripture by these names expresseth it It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Rom. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa 57. 15. God is said to inhabit eternity That is the highest expression And elswhere it s called a Crown of glory and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. This is that glory that shall be revealed Rom. 8. 18. This is that house in Heaven not made with hands 2 Cor. 5. 11. And this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10. 30. And what 's that life but eternal life as followeth in that place This is called Salvation Heb. 5. 9. and Redemption Heb. 9. 12. It is called the inheritance of the Saints in light Col. 1. 12. Eternal life is Christs purchase and the Saints inheritance And this inheritance hath these singular Epithetes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 4. incorruptible undefiled never fadeing and if you aske where this is the next words specify reserved in heaven for us What need I seek out more expressions of the same thing Abrahams bosome the Kingdome of Heaven the blessed vision fulness of joy rivers of pleasures the right hand of God all these arâ—â—hrases setting forth the eternal condition of happiness or that life eternal which is the inheritance of Saints And because these things cannot sufficiently be exprest positively the Apostle by way of negation tells us 2 Cor. 4. 18. The things which are not seen are eternal Eye hath not seen ear hath not heard neither hath it enter'd into the heart of man to conceive c. 1 Cor. 2. 9. Further to represent unto you what Eternity is or that Eternal life which is the portion of Gods children I 'le lay down these ensuing propositions which I shall propound by way of negation 1. Eternity admits no succession of time Time is defined by Prop. 1. Eternity admits no succession of time the Philosophers to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But eternity hath no first and later estate It 's an Identical condition simul semel Time past present and to come are no parts of eternity For all these shall be swallowed up in eternity There shall be no distinct seasons of the year no observation of moneths Scotus daies and years Scotus himself will tell us Aeternitas tota simul Aeternitas est indivisibilis nec habet partes sibi invicem succedentes Bonav So Bonaventure The Angel in the Revelation sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 10. 6. And this is in eternity Numerus which is Species quantitatis discretae hath no reckoning in eternity For there 's no Arithmetick no numeration of Centuries or Millions of years The greatest number if the greatest could be given in Arithmetick stands but as a Cypher in comparison of eternity 2. Eternity admits no alterations Alterations are in quality either Prop. 2. Eternity admits no alteration from better to worse or from worse to better The Saints shall neither lose their graces nor their glory In this world the evidences of the Saints may be dimmed and darkened They may lose the luster and sense of their graces though they cannot lose the seed abiding in them nor the truth of their graces But in heaven there shall be all light no darkness no fears no clouds no weak faith for they shall injoy the blessed vision no faint hope for there they shall have a perfect fruition All the glorified Saints shall keep their ever-abiding mansions They cannot change from better to worse Neither can the damned change from worse to better The darkness of the damned shall never alter into light Their sorrows shall never be changed into joy Origen dreamed that there should be a relaxation for the damned after a thousand years but this is an old exploded error They that are holy shâ—ll remain so and they that are unholy shall so remain in Eternity Their condition is unalterable as wee read Luke 16. 26. They which would passe from hence to you cannot neither can they passe to us that would come from thence There is no feare of worse times to glorified Saints nor any the least hope of better times to the damned Weeping wailing and gnashing of teeth shall be the everlasting curse of the damned Triumphing singing Hosanna's and Hallelujahs shall be the everlasting blessednesse of glorified Saints 3. Eternity admits of no augmentation nor diminution Where Prop. 3. Eternity admits no augmentation nor diminution is augmentation and diminution that 's in the Predicament of Quantity All things in Eternity are at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are in the superlative degree No mixture of joyes with sorrows No damp upon the spirits of Saints in heaven nor any diminution of the damneds punishments in hell In eternity the Saints enjoy a kingdome they are all Kings and Priests unto God They are not in such a condition as may be better'd For they enjoy the height of happinesse the price of Christs blood an inheritance by him purchased for them They shall see God and this can bee no ordinary happinesse it is indeed the perfection of the Saints happiness And therefore Augustine upon Psal 85. propounds the Question Quid quaeris ut ascendat in linguam quod in cor non ascendit Nothing shall be there in a moderate mean condition but all shall be stretched out to a superlative capacity either height of happiness or height of misery either transcendent joy or transcendent sorrow 4. Eternity admits of no revocation Wee cannot call back an Prop. 4. Eternity
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in Heaven Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
his Angells with a great sound of a trumpet and they shall gather together his elect from the foure windes from one end of heaven to the other The fourth question is whether every Saint hath a peculiar Angell to be his keeper and Protectour That every Saint hath a peculiar Angell to keep him is the opinion of Fathers School-men and many Protestants but although I am farre from a hasty censure yet I cannot assent unto their opinion because here in the text it 's laid down universally All. There are two Scriptures specially urged in behalfe of this opinion The one is Mat. 18. 10. Take heed that yee despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in heaven The other is Act. 12. 15. They said unto her thou art mad but she constantly Act. 12. 15. affirmed that it was even so then said they it is his Angell To the former place I answer the meaning is that men ought Ans not to contemne poore believers seeing God hath so farre honoured them as to give them his own Angells to be their Guardians and Ministers And though they are called their Angells it followes not hence that each Saint hath a peculiar Angell appropriated to himselfe but their Angells are appointed over aâ—l Gods children and are as serviceable unto them as if every one Angell had charge over one particular Saint Individuum So that one Angell may protect many as The Angell of Psal 34. 7. the Lord encampeth round about them that feare him and delivereth them One Angell may protect many and many Angells may protect one The meaning of this Scripture Calvin makes to be this That they are not to be contemned whose Angells are neere and ready Non impunè contemni eos quorum Angeli propinqui sunt familiares ut vindictam exigant Calv. to take revenge The Angells will take revenge upon those who afflict the children of God But there is more matter of doubt from Act. 12. 15. Then said Quest they it is his Angell For answâ—r 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred a Messenger Ans and so some rather render it It 's his Messenger 2. It 's spoken according to a vulgar opinion There is an antient opinion that there is a good and a bad Genius Empedocles the Philosopher taught that every man had two Angells one good another bad And Grecians used to say that every man hath his own Angell to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life And Plutarch records when Brutus was â—laine the night before one appeared unto him and said I am thine evill Angell oh Brutus But among the Jewes themselves there were frequent apparitions of dead persons and phantasmes which questionlesse were diabolicall and they were thought by the vulgar sort to be the spirits of the persons whom they represented and they had a conjecture that there was some good or some bad according to the diversitie of the persons and their forepassed life Now it should seem that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inferre that Peters death was inevitable seeing his spirit did already begin to appeare 3. This may be understood It is his Angell that is some Angell that God had sent for his deliverance which was fully effected For the Angell of the Lord took away Peters chayne and delivered Acts. 12. 17. him out of Prison The fifth question is what is the knowledge of Angells Q. 5. What is the knowledg of Angells 1. We must premise that they are not omniscient Of that day and houre knoweth no man no not the Angells of Heaven but my Father Mat. 24. 14. only They increase in knowledge saith the Apostle Paul Mat. 13. 32. Eph. 3. 10. To the intent that now unto the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And likewise the Apostle Peter concurres Vnto whom it was 1 Pet. 1. 12. revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have preached the Gospell unto you with the holy Ghost sent down from heaven which things the Angells desire to look into 2. The knowledge Angells have is by intuition and not discourse as men have 3. Their wisdome and knowledge is excellent So said the woman of Tekoah My Lord is wise according to the wisdome of an Angell 2 Sam. 14. 20. of God to know all things that are in earth 4. They are Creatures of great experience Even bad Angells have great knowledge They have had long experience and have made many observations of the Actions of men 5. God oftimes communicates unto good Angells the affaires of men I cannot neither will I say that the Angells know mens thoughts for That 's Gods sole Prerogative Neither can I say that the Angells know all our actions But they know very much because God communicates them unto them and they rejoyce in Luk. 15. 7 10 the conversion of a sinner and bad Angells know much of a mans waies The Devill observes and takes notice of our failings and though he knows not our thoughts yet he 'l guesse neer the matter and by circumstances and carriages put together he will easily find out which is the bosome and constitution sinne and so forme his temptation accordingly Q. 6. Whether Christ died for Angells Ans 1. Heb. 2. 16. The sixt and last question is whether Christ died for Angells I answer Negatively For first he took not upon him their Nature Verily he took not upon him the Nature of Angells but the seed of Abraham 2. God left the Apostate Angells without recovery What their sinne was whether pride or any other sinne though most are of opinion that pride was the chiefest sinne of them we will not curiously inquire But that they were Apostates from God and so became eternally miserable is evident from Scripture And Jude 6. the Angells which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darknesse unto the judgment of the great day They it seems fell from their primitive condition once and irrecoverably 3. We affirme that Christs death is of great benefit unto the elect Angells For thereby they are confirmed in their happy estate Christs death established the holy Angells in their state of blessednesse The Apostle plainly proves our Assertion That in the dispensation Eph. 1. 10. of the fulnesse of times he might gather together into one all things in Christ both which are in Heaven and which are on earth even in him Far above all Principality Power Might and Dominion vers 21. and every name that is named not only in this world but that which is to come And hath put all things
under his feet and gave him to be vers 22. the head over all things to the Church which is his body the fulnesse vers 23. Eph. 3. 10. Col. 1. 20. of him that filleth all in all To the intent that now the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And having made peace through the blood of his crosse by him to reconcile all things unto himselfe by him I Col. 2. 10. say whether they be things in heaven or things on earth And ye are compleat in him who is the head of all Principality and Power I purposely wave many curious questions wherein Popish writers abound Wherefore in the last place I shall make a practicall improvement of the whole and apply only three inferences for Information Instruction and Consolation For Information 1. For Information 1. What excellent knowing glorious creatures the holy Angells are and if they be so excellent how much more is Jesus Christ their Lord Great is the knowledge of these glorious creatures but what they have is derivative from their Creatour 2. Be informed that it is unlawfull to worship them See thou do Col. 2. 18. it not saith the Angell to John for I am thy fellow-servant And in the place fore cited Let no man beguile you of your reward and in voluntary humility and worshiping of Angells intruding into those things he hath not seen vainly puft up by his fleshly mind 3. Be informed of the singular benefit of the Angells ministry The Angell of the Lord encampeth about them that feare him and delivereth Psal 34. 11. Josh 5. 14 15 them The Angell stood for Joshua It came to passe when Joshua was by Jerico that he lifted up his eyes and looked and behold there stood a man over against him with his sword drawn in his hands and Joshua went unto him and said Art thou for us or for our Adversaries And he said nay but as a captaine of the hoâ—t of the Lord am I now come And Joshua fell on his face to the earth and did worship and said unto him what saith my Lord unto his servant And he said loose thy shooe from off thy feet for the place whereon thou standest is holy This was the Lord Jesus the Angell of the Covenant for a Created Angell would have refused adoration An Angell preserved the three Children from the flame and burning of the fiery furnace and shut the Lyons mouth An Angell praised for the Church in Zechary that Angell was Christ Then the Angell Zech. 1. 12. of the Lord answered and said O Lord of hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had Indignation these threescore and ten yeares An Angell delivered Hezekiah and smote Senacherib An Angell delivered Peter An Angell brought the good newes of Christs incarnation The Angells of God preserve us in our beds in our houses in our journyes in our undertakings The Angells will carry our soules to Heaven By way of Instruction Vse 2. of Instruction Psal 91. 11. 1. Labour to walk in Gods waies For he shall give his Angells charge over thee to keep thee in all thy waies Whilest we are in our lawfull waies not in our wanderings we have a promise of Protection 2. Pray to God for the Protection of Angells We may not pray to Angells we may not worship them but we may pray to God to vouchsafe their ministry to us to make our waies prosperous to send us an Angell as Abraham believed and cause his Angells to pitcht their Tents about us as Gods messengers to defend Gen. 24. 7. and rescue us out of dangers 3. We should so live as remembring we are in the presence of God and Angells that Gods eyes are over us that the Angells observe oâ—r carriage and what decorum we keep in the duties we performe For this cause ought the woman to have power on her head because of the Angells Though men as Diodati observes 1 Cor. 11. 10. would give consent and connive at this disorder yet the Angells who are continuall Guardians in their Assemblies would be offended at it For I think saith the Apostle that God hath set forth us the Apostles 1 Cor. 4. 9. 16. last as it were men appointed to death For we are made a spectacle unto the world to Angells and to men Wherefore I beseech you be yee followers of me For Consolation Vse 3. for Consolation This serves for comfort to Gods children that the Angells are their Ministers 1. In their lives they have them under God their protectors the Lord bids them protect preserve succour comfort relieve such a one he is in distresse he is my servant The very Angells 1 King 19. 7 8. were purveyers unto Eliah The Angells ministred unto Christ they strengthened him when he was in the garden when he suffered in his humane Nature So the children of God find it to their comfort that the Angells refresh comfort support and protect them in their greatest extremities 2. When they die the Angells carry their soules into Heaven 3. At the day of judgment they gather the elect unto Christ Mar. 13. 27. He will send his Angells to gather his elect from the four winds from the uttermost part of the earth to the uttermost part of Heaven By all that hath been said we are to understand the happinesse of all the Saints who are here in the text called heires of salvation God gives them his Son and that 's the height of mercy God gives them his Angells for their Guardians so those two Scriptures are abundantly fulfilled Psal 34. 9. O feare the Lord ye his Saints Psal 34. 9. Rom. 8. 32. for there is no want to them that feare him And Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not but with him freely give us all things And these Scriptures bring a full measure of comfort unto the children of God Having Christ the Saints have all he protects and defends them he is Lord over all and commands all creatures services for the good of his people This Doctrine of the Ministry of Angells is too much Idolized by some which fall to the worshiping of them This is flat Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abhominable And this Doctrine is too much slighted by others who are not thankfull to God for the Protection of Angells Both these extreames are to be avoided and our duty is to look upon Angells as fellow servants and begge of God their Ministry And for all deliverances we should returne unto God the praise and glory of all in the language of the Psalmist Psal 115. vers 1. which shall be my conclusion Not unto us O Lord not unto us but unto thy name give glory Psal 115. 1. for thy mercy and truths sake
into the Nature of this 2. Concerning the Nature of Providence Providence Waving impertinent questions amongst * Inter Stoicos Epicuri sectam secutos pugna perpetua est regaturne Providentia mundus Quinctil L. 5. C. 7. Epicures and Stoicks and likewise avoyding their Phrases I shall accord with Orthodox Divines who give this Definition of Providence viz. It Definition of Providence is a temporary action of God whereby he moveth and directeth all things after the counsell of his own will to their proper ends 1. I call it an Action to distinguish it from the Attributes of 1. It s an Act. God 2. I call it temporary to distinguish it from the eternall decree 2. A Temporary Act. 3. I say that by this Providence God moveth and directeth 3. It s Operative all things to shew that God is not idle in heaven as Epicures ignoranâ—ly and foolishly dreame this Providence is operative this Job 38. 41. Providence goeth through the whole world It feedeth the Ravens in the nest when the damme forsakes them By this Providence Job 39. 15 16. the Oâ—triches egges are hatcht when they are forsaken and left to the wild beast by the unnaturall damme 4. By Providence God acts after the counsell of his own will 4 God acts by Providence This sheweth that God doth nothing unadvisedly and rashly but useth his owne knowledge whereby he perfectly understands all things and his wisdome whereby he doth dispose all things being known And this God doth of his owne will He is a most free agent and he is not in the least compell'd and he needeth not the Mr Pemble of Magd Hall Oxon. advice of any other For as a Judicious Divine observes God directs both to the mediate ends to the last ends of all after a set and determinate manner according to the most free decree and counsell of his own will that himselfe in all things may be glorified 5. God doth direct all things to their proper ends to shew that 5. God doth direct all things to their proper ends â— God doth not only govern things generally by ordering and disposing of all the creatures but every thing particularly taking care of every worme every sparrow even the meanest of all the creatures Now then by what I have said will evidently appear that there are these eminent properties in divine Providence 1. It 's permissive of all sorts of Actions God permits not only 1. There is a Permissive Providence the Act but the obliquity of it He suffers and beares with the Iniquities of the Amorites And yet God is not author sed ultor peccati God hardned Pharaohs heart He may withdraw his grace being not bound to give it 2. This Providence is only effective of and approoves what is 2. Gods Providence approoves only what is good good The Providence of God allowes no mans wâ—ckednesse God is good and doth good and nothing can come from God but goodnesse As for sin it 's a saying no more common then true malum non habet causam efficientem sed deficientem 3 This Providence is Omniscient All qualities properties motions 3. Gods Provâ—dence is Omniscient Act. 15. 18. and Designes are all known to God with all their circumstances so saith the Apostle Known unto God are all his workes frâ—m the beginning of the world 4. This Providence is most wise If we speak of wisdome God 4. This is a wise Providence is wise With God is strength and wisdome The Apostle admireth the depth of his wisdome 5. This Providence is distinct particular to every worme to 5. This Providence is distinct every sparrow to all the creeping things to every herbe to every pile of grasse They all grow by Providence 6. This is alwaies a working alwaies protecting providing careing 6. This Providence is alwaies working Epicures deny a Providence Stoicks acknowledge a fatall necessity Peripateticks deny a government of the world But christians fully believe the power and Providence of God in the government of the world This then being so 1. Here 's matter of confutation of Epicures who denied all Providence Vse 1. For Confutation Stoicks who maintained a fatall necessity And of Peripateticks who denied the ruling and governing power of God These V. Dr. Hackwills Apollogy opinions the Scriptures fore recited confutes and I may say the less because such excellent paines hath been taken on this Argument by a Learned Dr. of our University 2. This yeelds matter of reproofe unto two sorts Of Reproofe 1. Such as observe no Providence heedlesse carelesse persons of Gallioe's indifferent temper so they fare well themselves they care not how it is with others 2. Such as abuse Providence who run on in mad wicked waies and then father their Actions upon Providence Solomon saith The Prov. 19. 3. foolishnesse of man perverteth his way and his heart fretteth against the Lord. 3. Here 's matter of Instruction Let us hence learne our duties Vse 3. For Instruction 1. Take especiall notice of Providencesâ— study these wheeles of Providence These are wheeles in the middle of wheeles and these require our speciall inquiry and observation 2. Be inquisitive and observe how Providences fulfill Promises how God is in every particular as good as his word 3. Be thankfull for all passages of Providence for prosperity Job 2. 10. and adversity shall we not saith Job receive good at the hand of God and shall we not receive all 4. Learne by all Providences to be more holy and more circumspect in thy life He makes best use of Providences who learnes more holynesse humility and conformity to the will of God 5. Serve Gods Providence in the lawfull use of meanes Men may not lye in a ditch and cry Lord help us God that appoints the end appoints the meanes We may not make a separation between them 6. In all straits and diâ—ficulties comfort thy selfe with the consideration of Gods Providence O do not distrust Providence It 's the Apostles exhortation Cast thy care upon him for he careth for 1 Pet. 5. 7. Mat. 6. 31. thee And our Saviours exhortation is take no thought saying what shall we eat or what shall we drinke or wherewithall shall we be cloathed As there is a generall Providence towards all So there is a speciall Doct. 2 diâ—tinguishing Providence towâ—rds all Gods Children This is the second doctrine That the speciall Providence of God is extended Method towards the Protection of Gods Children will fâ—lly appeare by Scripture examples and Scripture Reasons which when we have prooved we shall reduce all unto point of practice by some usefull Application 1. For Scripture examples amongst many these are most eminent 1. For Scripture examples Gen. 22. 12. A Providence in an especiall manner delivered Isaac between the Knife and the Altar The Angell calls out of heaven saying Lay not thine