A Supplement to Knowledge and Practice, Part 1 · Chapter 1 · Section 3

A Supplement to Knowledge and Practice · Part 1 · Chapter 1 · Section 3

p. 31SECT. III. Of the Works of God.

I Have ſpoken of the Nature of God,Maker of Heaven and Earth. and his glorious Attributes, and of the Trinity of Perſons in the Ʋnity of the Divine Nature. I come now to ſpeak of his works, Viz.

Creation.

Providence.

And Firſt of Creation.

The Apoſtle Heb. 11.3.Of Creation. tells us that by Faith we underſtand that the Worlds (namely the inferior, middle and ſuperior, as the Jews were wont to diſtinguiſh them) and all the Creatures in them, were made and framed by the Word of God. And certainly p. 32this goodly Fabrick of Heaven and Earth was not from Eternity, (as Ariſtotle that great Philoſopher, deſtitute of Scripture-light, was inclin'd to believe,) but was created and made at that time when it ſeemed beſt to the infinite Wiſdom of God. And the ſpecial Motives (as we may humbly conceive) which inclined him to make it, were a deſire and purpoſe to expreſs his infinite Power, to declare his tranſcendent Wiſdom, and Goodneſs, and to exerciſe his all-wiſe Providence; all conducing to the manifeſtation of his own glory and praiſe.

Some Creatures he made immediately out of nothing (as the terminus a quo) by a proper Creation, giving them a reall being which before they had not. Other things he made out of ſome prae-exiſtent matter, (which matter he had before made out of nothing) by a mediate and improper kind of Creation. As he made Adams body out of the duſt of the earth,**The remembrance of this ſhould be an Antidote againſt Pride in all his Poſterity. Abraham Gen. 18.27. acknowledges himſelf but duſt and aſhes, cum ſis humillimus, cur non es humillimus, ſays Bernard.Gen 18:27 and Eves of Adams Ribb.

When Solomon was to build a Magnificent Temple for God, he needed many Materials,**Ex nihilo nihil fit, id eſt, Phyſice & a Creaturis. Sod non va…t regula ſi intelligatur i… Deo. and many Workmen, and they many Tools: But God did not ſo. He made all without any Coadjutor, or any Inſtrument, by the ſole word of his command. And when he looked upon every thing he had made, behold all was very good, Neh. 9.6. Thou even thou art Lord alone, thou haſt made Heaven, the Heaven of Heavens with all their Hoſt, the Earth and all things that are therein, the Sea and all that is therein, and thou preſerved them all and the Hoſt of Heaven worſhippeth thee. Coloſ. 1.16. For by him were all things created that are in Heaven, and that are in Earth viſible and inviſible, whether they be Thrones or Dominions, or Principalities, or Powers: All things were created by him and for him. Rev. 4.11. Thou art worthy O Lord to receive glory and honour and power; for thou haſt created all things, and for thy pleaſure they are and were created.

The chief of the Creatures God created were

Angels and

Men.

All the Angels were at firſt made holy and happy Spirits. Some of them continued in their obedience to God, and are ſtill Angels p. 33of light; others of them fell from God by pride and diſobedience and are become Devils of darkneſs.

Firſt, I ſhall ſpeak of the good Angels, Of good Angels.and then of the Angels that fell. There are Four things the Scripture holds forth to us concerning good Angels.

1. Their Number.

2. Their Titles.

3. Their Nature and Properties.

4. Their Functions and Miniſtery.

Firſt, Their Number. The Scripture teaches us that they are very many, Dan. 7.10. A fiery ſtream iſſued and came forth from before him, Thouſand Thouſands miniſtred unto him, and Ten Thouſand times Ten Thouſands ſtood before him; the Judgment was ſet and the Book was opened. Rev. 5 11. And I beheld and heard the voice of many Angels round about the Throne and the Beaſts, and the Elders, and the Number of them was Ten Thouſand times Ten Thouſand, and Thouſands of Thouſands. Matth. 26.53. Thinkeſt thou that I cannot now pray to my Father, and he ſhall preſently ſend me more then Twelve Legions of Angels. Heb. 12.22. But ye are now come unto Mount Sion and unto the City of the living God, the Heavenly Jeruſalem and to an innumerable company of Angels. Pſal. 68.17. The Chariots of God are Twenty Thouſand, even Thouſands of Angels; 2 Kings 6.17. And Eliſha prayed, and the Lord opened the Eyes of the young man, and he ſaw the Mountain was full of Horſes, and Chariots of Fire round about Eliſha; that is, that a great multitude of Angels were ſent from God to defend and protect the Prophet.

Secondly, Their Titles. Their general name is Angels or Meſſengers. Sometimes they are called Cherubim, and when they appeared in a viſible ſhape or were pictured, they had the reſemblance of a young man in the excellency of his beauty, vigor and ſtrength, and had Wings, as we read, Exod. 25.18, 20. Sometimes they are called Seraphim, importing their fervent Zeal in executing the will of God.

Sometimes Sons of God, Job. 38.7. When the morning Stars ſang together, and all the Sons of God ſhouted for joy.

Sometimes, Thrones, Dominions, Principalities, Powers, as we read, Col. 1.16. And ſo much of their Titles.

Thirdly, Their Natures and Properties.

1. They are Spirits of great Knowledge and Wiſdom. 'Twas p. 34ſaid of David, 2 Sam. 14.20. That he was wiſe, according to the Wiſdom of an Angel of God. They are admirable in knowledge both natural, experimental and revealed.

2. Of ſpotleſs purity and integrity. Our Saviour ſays, Mark. 8.38. Whoſoever ſhall be aſhamed …f me and of my words, in the adulterous and ſinfull Generation, of him ſhall the Son of man be aſhamed, when he cometh in the glory of his Father with the Holy Angels. When they appear'd to the World, their garb (wherein they appear'd) repreſented their innocency. As at Chriſt's Sepulchre there appeared two Angels in white, the one ſitting at the Head, the other at the Feet, where the body of Jeſus had lain, Joh. 20.12.

3. Of exceeding great power and ſtrength, Pſal. 103.20. Bleſs the Lord, ye his Angels that excel in ſtrength.

4. Of great celerity and quickneſs of motion, in which reſpect they are ſaid to have wings, Iſai. 6.2. Above it ſtood the Seraphims: each one had ſix wings; importing their chearfulneſs and readineſs and celerity in the ſervice of God.

Fourthly, Their Function and Miniſtry; which is of Three ſorts,

1. In reference to God.

2. In reference to Chriſt.

3. To the Saints and People of God.

I In reference to God.

1. They attend his glorious preſence. They are his chief Servants and principal attendants, the bright Courtiers of Heaven. They are called the Hoſt of Heaven, 1 Kings 22.19. They are called the Chariots of God, viz. Such as attend him, for his ſervice, Pſal. 68.17. The Chariots of God are twenty Thouſand, even Thouſands of Angels.

2. They are eſpeciall Inſtruments to praiſe and magnifie him. Rev. 7.11, 12. And all the Angels ſtoood round about the Throne and fell before the Throne on their faces and w…rſhipped God, ſaying, Bleſſing and glory and wiſdom and thanksgiving and honour and power and might be unto our God for ever and ever, Amen.

3. They are Meſſengers to carry and reveal his mind and will. By the glorious miniſtry and proclamation of Angels, God delivered his Law on Mount Sinai. Act. 7.53. Compared with Gal. 3.19. Chriſt the Head of Angels proclaimed his Law by the voice of an Angel, as a Herald in preſence of the King publiſhes his p. 35Proclamations. And ſo on ſundry other occaſions God uſed to make known his will by Angels, Dan. 9.21. Whiles I was ſpeaking in prayer, ſays Daniel, the man Gabriel, (whom I had ſeen in the Viſion at the beginning) being cauſed to fly ſwiftly, touched me about the time of the evening Oblation. And Luk. 1.11. There appeared unto Zacharias an Angel of the Lord, ſtanding on the right ſide of the Altar of Incenſe, and ſaid unto him, I am Gabriel, that ſtand in the preſence of God: And am ſent to ſpeak unto thee, and to ſhew thee theſe glad tidings. And v. 26. in the Sixth Month, the Angel Gabriel was ſent from God, unto a City of Galilee name Nazareth to the Virgin Mary. And Luke 2.9, 10. An Angel was ſent to the Shepherds keeping watch over their Flock, by Night to bring the joyful tidings of the Birth of the Meſſias.

4. They are Miniſters to execute and perform what God will have done in the World, Pſal. 103.20. Bleſs the Lord, ye his Angels that excel in ſtrength, that do his Comma…dments: They bring Lot out of Sodom, Gen. 19.1. They bring Iſrael out of Egypt, Numb. 20.16. They ſtop Balaams courſe, Numb. 22.22. They ſtop the Lyons Mouths, Dan. 6.20, 22. They execute the Judgments of God upon wicked men. Thus we read how Two Angels deſtroyed Sodom; and that an Angel defeated the Hoſt of Sennacherib, 2 Kings 19.35. And that an Angel ſmote bloody perſecuting Herod, Acts 12.33.

And thus much of their Miniſtry in reference to God. I come now to conſider.

II. Their Miniſtry in reference to Chriſt. 'Tis ſaid Joh. 1.51. That the Angels aſcend and deſcend on the Son of man: That place has relation to Gen. 28.12. Where Jacob dreamed of a Ladder ſet upon the earth, whoſe to preached to Heaven; and the Angels of the Lord aſcended and deſcended on it: by the Ladder Chriſt is meant, who by his humane Nature touched the Earth, and whoſe Divine Nature reached up to Heaven. The Angels aſcending and deſcending imported the continual ſervice they are re…dy to perform unto him; and that they are deputed thereunto of the Father, as the Apoſtle proves, Heb. 1.6. When he bringeth his firſt begotten into the World, he ſaith, Let all the Angels of God worſhip him.

But to d…ſcend to Particulars.

1. They foretell his conception, Luke 1.30, 3…. And the Angel ſaid unto her, fear not M…ry; for thou haſt found favour with p. 36God. And ſhalt conceive in thy Womb; and bring forth a Son, and ſhalt call his name Jeſus.

2. They declare his Birth, Luke 2.9, 10, 11. And lo, the Angel of the Lord came upon them, and the glory of the Lord ſhone round about them and they were ſore afraid. And the Angel of the Lord ſaid unto them, fear not: for behold, I bring you good tidings of great joy, which ſhall be to all People. For unto you is born this day in the City of David, a Saviour, which is Chriſt the Lord.

3. They prevent danger to him from Herod, Matth. 2.13, 14. And the Angel of the Lord appeareth to Joſeph in a dream, ſaying, ariſe, and take the young Child, and his Mother, and flee into Egypt, and be thou there untill I bring thee word: For Herod will ſeek the young Child to deſtroy him. And he aroſe, and took the young Child and his Mother by Night, and departed into Egypt.

4. They miniſter to him in his temptations, Mark 1.13. And he was there in the Wilderneſs Forty days tempted of Satan, and was with the wild Beaſts, and the Angels miniſtred unto him.

5. They comfort him in his agony, Luke 22.43. And there appeared an Angel from Heaven, ſtrengthening him.

6. They open his Grave at his Reſurrection, Matth. 28.2. And behold there was a great Earth-quake, for the Angel of the Lord deſcended from Heaven, and came and rolled back the ſtone from the door, and ſate upon it.

7. They witneſs his Reſurrection to them that looked for him, Luke 24.5, 6. And as they were afraid and bowed down their face to the Earth, two men in ſhining Garments ſaid unto them, why ſeek ye the living among the dead? He is not here but is riſen, remember how he ſpake unto you when he was yet in Galilee. Verſ. 23. And when the Women found not his body; they came ſaying that they alſo had ſeen a Viſion of Angels, which ſaid that he was alive.

8. They attend and atteſt his Aſcenſion, Acts. 1.10, 11. And while they looked ſtedfaſtly towards Heaven, as he went up, behold Two men ſtood by them in white apparel; which alſo ſaid: Ye men of Galilee why ſtand ye gazing up into Heaven; this ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner as ye have ſeen him go into Heaven.

9. They attend and magnifie him in Heaven, Rev. 5.11, 12. And I beheld and heard the voice of many Angels round about the p. 37Throne, and the Beaſts, and the Elders, and the number of them was Ten Thouſand times Ten Thouſand, and Thouſands of Thouſands; ſaiyng with a loud voice, worthy is the Lamb that was ſlain, to receive Power, and Riches, and Wiſdom, and Strength, and Honour, and Glory, and Bleſſing. 1 Pet. 3.22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers being made ſubject unto him.

10. They reveal what he will have done on Earth, Rev. 1.1. The Revelation of Jeſus Chriſt which God gave unto him, to ſhew unto his Servants things which muſt ſhortly come to paſs, and he ſent and ſignified it by his Angels unto his ſervant John, Rev. 22.16. I Jeſus have ſent mine Angel to teſtifie unto you theſe things in the Churches.

11. They will attend him at the laſt judgment, Mark 8 38. Whoſoever therefore ſhall be aſhamed of me, and of my words, in this adulterous and ſinfull Generation, of him ſhall the Son of man be aſhamed when he cometh in the glory of his Father, with the holy Angels. Matth. 25.31. When the Son of man ſhall come in his glory, and all the holy Angels with him, then ſhall he ſit upon the Throne of his glory.

12. They will ſever the wicked from among the juſt, and execute Chriſt's righteous ſentence on the ungodly, Matth. 13.49.50. So ſhall it be at the end of the World: The Angels ſhall come forth, and ſever the wicked from the juſt, and ſhall caſt them into the Furnace of fire, there ſhall be wailing and gnaſhing of teeth.

Thus much of their Miniſtery in reference to Chriſt. Next follows,

III. Their Miniſtry in relation to the Saints and People of God, Heb. 1.14. Are they not all Miniſtring Spirits, ſent forth to Miniſter for them, who ſhall be Heirs of Salvation, Matth. 18.10. Take heed that ye deſpiſe not one of theſe little ones; for I ſay unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven.

They are not only miniſtring Spirits, but their Miniſtry extends to ſuch things as are moſt needfull and uſefull for the Saints.

1. They are appointed Guardians and Protectors of the People of God. The protection of holy …ngels is inviſible, yet true and real, Pſal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them, Gen. 32.1.2, when Jacob journeyed, p. 38'tis ſaid, the Angels of God met him. An Army of Angels was his Convoy, and therefore he called the place Mahanaim, that is, Two Hoſts or Armies, they appearing on either hand of him, or before and behind him to ſecure and defend him.

The holy Angels do the People of God many more good Offices then they are aware of.

They help us againſt our Spiritual enemies, as the Apoſtle tells us, Eph. 6.12. For we wreſtle not only againſt Fleſh and Blood, but againſt Principalities, and P…wers, againſt the Rulers of the darkneſs of this World, againſt Spiritual wickedneſs in high places.

Good Angels (as 'tis probable) are more in number as well as ſtronger in power than the wicked, and defend the People of God againſt many evils, and direct them in difficult caſes what to do. Dan. 6.22. My God, ſaith Daniel, hath ſent his Angel, and hath ſhut the Lyons mouths that they have not hurt me. …en. 24.7. The Lord God of Heaven who took me from my Fathers H…uſe, and from the Land …f my Kindred and which ſpake …nto me ſaying, unto thy ſeed will I give this Land, he ſhall ſend his Angel before thee, and thou ſhalt take a Wife unto my Son from thence, ſaith Abraham unto his ſervant. Acts 16.9. A Viſion appeared to Paul in the Right: There ſtood a man of Macedonia and prayed him, ſaying, Come over into Macedonia, and help us. Matth. 1.20. But while he thought on theſe things, behold, the Angel of the Lord appeared unto him in a dream, ſaying, Joſeph thou Son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her, is of the Holy Ghoſt.

2. 'Tis probable they ſuggeſt Holy thoughts to us. If the Devil can ſuggeſt filthy ſinfull thoughts, and incite the heart to wickedneſs, ſurely good Angels can ſugg…ſt good thoughts, and incite the heart to holineſs. Chriſt ſpake of Judas that Satan had put it into his heart to betray him, John 13. And Peter ſaid to Ananias, Why hath Satan filled thy heart … lye to the Holy Ghoſt. The Nature of good Angels is as fit to deal with our Spirits, as the Nature of evil Angels can be. That of the Apoſtle ſe…ms to hint, if not to prove this 2 Cor. 11.14. Where he tells the Cor…thians, that deceitful work…rs transform themſelves into the Apoſtles of Chriſt; and no marve…, for Satan himſelf is transformed into an A…gel of light, namely when he ſuggeſts good for evil ends, or evil for good ends.

3. Good Angels comfort, ſtrengthen and ſupport in times of diſtreſs and trouble. Thus they miniſtred to our Saviour after p. 39Satan had fiercely aſſaulted him with Temptations, Matth. 4.11. So like wiſe when he was in his agony. Luke 22.43. There appeared an Angel unto him from Heaven, ſtrengthening of him. And what they did for Chriſt the Head, they do for his Members in meaſure and proportion, and as far forth as God ſees good for them.

4. They convey the Souls of the departed Saints into Heaven, Luke 16.22. And it came to paſs that the Begger died, and was carried by the Angels into Abrahams boſom.

And thus much of their Miniſtry in relation to the Saints.

There are many uſefull inſtructions that ariſe from this Doctrine of good Angels.

1. Hereby we may ſee the great priviledge of the Saints of God. They have the Guardianſhip of the Holy Angels. Whether every Saint of God, every Heir of Heaven have a peculiar and proper Angel to attend him, is much diſputed and canvaſſed by the Schoolmen. But there ſeems no ground in the Word of God to appropriate a ſingle Angel to every ſingle Saint. 'Tis ſurely a greater dignity and benefit that every one of the Faithfull have many Angels appointed by the Lord for his Guard, whereof the proof is manifeſt from the 91 Pſalm 11. For he ſhall give his Angels charge over thee to keep thee in all thy ways: and from 34 Pſalm 7. The Angel of the Lord, encampeth round about them that fear him, and delivereth them. As for that place, Acts 12.15. Where they ſaid concerning Peter, It is his Angel, the meaning of it probably is this, they hearing the Maid perſiſt in it that Peter was at the door, they apprehending that very unlikely, thought ſome Holy Angel had aſſum'd his ſhape and voice, and ſtood at the door in his reſemblance. But this proves not that every Saint hath a peculiar Angel Guardian. The Angels indefinitely have charge over Gods People as God is pleaſed to aſſign th…m their Province, and to imploy them in that Miniſtry. But yet they execute this Miniſtry, as ſuperiour Guides, not as inferiour Attendants. Properly they are not Servants to us, but to God for us. There is no ground for our worſh…ppi…g of them, th…y being our fell…w Creatures, Rev. 19.10 I …ell at his feet to worſhip him. But he ſaid, See thou do it not, I am thy fellow ſervant, and of thy Brethren that have the Teſtimony of Jeſus; worſhip God.

2. We may take notice of Gods wonderfull goodneſs in ſo graciouſly p. 40providing for his Saint… and Servants. Lord, what is man that thou art ſo mindful… of him! Ther… is more in Holineſs than the World doth ſee. The Saints have Gods Power, Chriſt Med…ation, t…e Spirits conduct, the Miniſtry of Angels, all ingaged for their benefit.

3. We may obſerve the great humility and condeſcention of theſe Holy Angels, and their great love to mankind. They rejoyc…d when the World was made for man, Job 38.7. They rejoyced at the coming of Chriſt for mans Redemption, Luke 2.13. They rejoyce at the converſion of a ſinner. Luke 15.10.

4. We ſhould labour to imitate theſe Holy Angels in their readineſs and willing obedience to Gods will. If we would be like Angels h…reafter in glory and bliſs, let us labour to imitate them here in a chearfull ſervice of God.

5. Let us labour to ſecure our intereſt in Chriſt, that ſo we may be under the Protection of theſe Holy Angels. For they Miniſter only for the good of them who are Heirs of Salvation.

6. Let us take heed of depriving our ſelves of their help and Miniſtry; Pride, Luſt, Vanity, are offenſive to them. And ſo are all impurities and indecencies in Gods Worſhip, as the Apoſtle intimates to us, 1 Cor. 11.10. Let us therefore take heed leſt by any of theſe ways we grieve or drive from us theſe bleſſed helpers and Aſſiſtants.

Of Evil Angels.

Of Evil Angels.Having thus ſpoken concerning good Angels, we come now to ſpeak concerning the Angels that fell. Concerning whom theſe things are to be inquired into.

1. The Names and Titles by which they are ſet forth in the Scripture.

2. Their ſin.

3. How they came to ſin, being created pure.

4. The time when they ſinned.

5. The number of them that ſinned.

6. Their nature, properties, and employment.

7. Their puniſhment

Preſent

and Future.

8. What inſtructions their fall, wickedneſs, and miſery do afford unto us.

p. 411. The Names and Titles by which they are ſet forth in the Scripture.

The general and comprehenſive Name of evil Angels in the Scripture, is Devil [Diabolus,] wich ſignifies an accuſer or ſlanderer.

He is called alſo the wicked One, the old Serpent, the Adverſary, the roaring Lyon, the Abaddon, Appollyon, or deſtroyer, the great Dragon, a lyer, and the Father of lyes, a Murderer, a Murderer from the beginning, the god of this World, 2 Cor. 4.4. The Prince of the power of the Air, Eph. 2.2. The Angel of the bottomleſs Pit, Satan, Rev. 12.9. The Spirit that worketh in the Children of diſobedience, Eph. 2.2. The Tempter, Pſal. 78.49. And Eph. 6.12. We read of evil Angels, that they are called, Principalities, Powers, Rulers of the darkneſs of this World, Spiritual wickedneſs in High places.

2. Let us conſider what was their ſin.

The greateſt evidence of the Nature of their ſin we find in that place of the Apoſtle, 1 Tim. 3.6. where he ſhews that a Perſon to be ordained ſhould not be a Novice, leſt being lifted up with Pride, he fall into Condemnation of the Devil; that is, be guilty of that ſin, viz. Pride, (which young men are ſo prone unto) for which the Devil was Condemned and rejected of God.

Pride therefore ſeems to be (as I may ſo ſpeak) the Original ſin of thoſe Apoſtate Angels. But envy, malice, ſlandering, &c. are their actual ſins.

Yet what kind of pride it was, and how it diſcovered it ſelf; is not eaſie to determine. Whether it was an affectation to be as high as God himſelf, or a ſeeking to be higher than God had made them, is not eaſie to be reſolv'd. Certain it is the Temptation they ſpred before our firſt Parents was, ye ſhall be as Gods. Or whether they refuſed the Work, Office, and Miniſtration God deſign'd them unto in reference to Men. Or whether it was too great a confidence and glorying in their own gifts, and received excellencies; or whether it was an affectation of Worſhip from men, (as we ſee they now delight in it) or whether it was any other Rebellion againſt Gods Majeſty and Empire, 'tis hard to determine. Some learned men make it a compounded ſin. For as there were many ſins in that ſin by which Adam fell, viz. Ʋnbelief, Pride, Ingratitude, Diſobedience; ſo this firſt ſin of the Angels might be compounded of many other ſins, though Pride were cheif in it. Whatever their firſt ſin p. 42was, this is manifeſt they abode not in the truth: They kept not their firſt Station; they ſinned againſt God, and by ſin fell from their happineſs.

3. Let us inquire how they came to ſin. Being created pure: they had no luſt within to incline them to it; and being in Heaven they had no Object without to draw or allure them to it; neither had they any …emp…r before one or more of their own number fell) to intice them to it. Some late Divines conceive that the great Angel …ow called Belzebub firſt fell, and then drew others by his t…mpta…ion and ſeducement, into the ſame rebellion and diſobedience with himſelf. For Matth. 25.44. we read of the Devil and his Angels, and Matth. 12.24. of Belzebub, the Prince of Devils. From whence we may probably conjecture there was ſome Prince or Chief of the Apoſtate Angels, who was the Ring-leader in this faction and rebellion againſt God.

And if any ſhall further inquire how ſin came into the Angels at firſt, all that we can ſay is this, They were created good yet mutable; and they voluntarily choſe not to abide in their firſt eſtate. 'Tis Gods Prerogative only to be immutable. All Creatures, though never ſo pure, if not aſſi…ted by grace, are mutable, and may ſin. Job 4.18. Behold he put no truſt in his Servants, and his Angels he charged with folly. The Angels being mutable Creatures might fall from their righteouſneſs, (if left to themſelves) and ſome of them did fall, and God charged them judicially with folly for it. They were created in a bleſſed ſtate, and from that, they might, and ſome of them did fall.

But however it was, we may aſſure our ſelves God was not the cauſe of their fall, by infuſing any evil into them. Neither is he to be looked upon as conſenting to their ſin, (in that he did not hinder them from it) or in that he did not ſupport them by his Grace. For he oweth his Grace to none, and giveth it when and to whom he pleaſeth. And in the Angelical Nature as well as the humane, he would diſcover his Juſtice and his Mercy, and the freed…m of his diſpenſations.

4. Let us conſider the time when they fell. How ſoon they fell we cannot certainly determine. 'Tis probable they fell very ſoon. For Joh. 8.44. Satan is called a Murderer from the beginning: and 1 Joh. 3.9. 'Tis ſaid the Devil ſinneth from the beginning; that is, ſoon after the Creation: That theſe Angels were created plainly p. 43appears from Col. 1.16. And probably they were created on the ſecond day, when the Heavens (the proper place of their reſidence) were created. 'Tis certain they ſinned before Man fell; For the Devil in and by the Serpent ſeduced Eve, Gen. 3.1.2 Cor. 11.3.

5. Let us conſider their number. 'Tis certain that the number of theſe Apoſtate Angels is very great, and that there are very many of them going up and down in the World, as may appear by this, that an whole Legion of them was in one man, Luke 8.30.**Legio apud Romanos continebat 12500 mi…ites, num…rus certus pro incerto, ut ipſe Daemon explicat. But how great their number is, cannot by us be certainly determined.

6. Let us conſider their Nature, Properties, and Employment.

1. They are Spirits of great knowledge, cunning, and ſubtilty. They are ſubtil by Nature, and by long experience in tempting (ſince the beginning of the World) their ſubtilty is much increaſed. They can transform themſelves into Angels of light. 2 Cor. 11.14. But this is obſervable, they never move to good, as 'tis good, but as it may have ſome evil conſequent upon it. And further they know how to ſuit their temptations to the ſeveral tempers of men. They have much Natural, and Experimental knowledge, ſo as they can diſcern hidden cauſes, and virtues, which mans reaſon cannot reach unto. They know how to apply actives to paſſives; they can gueſs notably at future events, but as for a certain knowledge of them (unleſs of ſuch things as depend upon neceſſary cauſes, or have been ſome way or other made known unto them by God) that they have not. That knowledge is proper to God, and accordingly he challengeth it unto himſelf, Iſai. 41.23. Shew things that are to come hereafter, that we may know ye are gods, ſays he, of the vanities and Idols of the Heathen. They are of wonderful ſagacity to judge of mens hearts by their outward geſtures, and carriage. In a word they are wiſe enough to do evil, but to do good they have no knowledge.

2. Their malice is very great. This is ſet forth to the life, 1 Pet. 5.8. Be ſober, be vigilant, becauſe your adverſary the Devil like a roaring Lyon goes about ſeeking whom he may devour, whom reſiſt ſtedfaſt in the Faith. His malice is ſo great, that he goes about doing miſchief, though he knowes that he gets no good by it; nay though his puniſhment will be ſo much the greater, for the miſchief he does.

His malice is great againſt all mankind, but principally againſt the p. 44Saints, and Servants of God. Firſt, Becauſe they bear the Image of God. Secondly, Becauſe they (through grace) reſiſt his temptations here, and ſhall as approvers of Chriſts righteous ſentence, judge him hereafter, 1 Cor. 6.3.

3. They are Spirits of great Power, though it be limited by God, ſo that it cannot be exerciſed, but when, and where, and how it pleaſeth him. The Devil doth exerciſe his power as far as he is able to the hurt of the Children of men, but eſpecially to the hurt of the Saints obſtinately endeavouring to hinder them from enjoying that happineſs which he loſt.

4. They are Spirits of great induſtry to do miſchief as we may ſee Job 1.6.7. The Devil not only does all the outward miſchief he can, but he tempts alſo by inward ſuggeſtions. For being a Spirit, he hath communion with our Souls and Spirits, and can dart evil thoughts into us; thus he filled the heart of Judas to betray his Lord and Maſter. Thus he provoked David to number the People, 1 Chron. 21.1. His temptatio…s are many times ſuddain, impetuous, importunate. And his ſuggeſtions may oftentimes be known from thoſe that ariſe from our own corrupt hearts, by the ſuddenneſs, violence and unnaturalneſs of them. Thoſe that ariſe from our own corrupt Natures are uſually pleaſing unto us. But if the te…ptation be againſt the light of Nature (as for one to kill a friend whom he dearly loves) and do fill the Soul with horror (as blaſphemous thoughts do) thoſe may be reckoned as Satans fiery Darts. For they torment the mind as poiſoned Arrows do the body. And by an humble recourſe to Chriſt for help we ſhould labour to quench theſe fiery Darts. Our Saviour himſelf was tempted by the Devil to moſt hideous things, Matth. 4. And having been tempted himſelf he knows how to ſuccour thoſe that are tempted. Heb. 2.18. The Saints of God therefore ſhould encourage themſelves from theſe conſiderations,

1. A reſtraint is put on Satan in all his temptations. 1 Cor. 10.13. He cannot tempt further then God permits.

2. His temptations tend to the increaſe of their graces. Satans temptations increaſed Job's patience, Paul by Satans buffeting was humbled, 2 Cor. 12.

3. They tend to promote the fervency of their prayers.

4. Their wiſdom and watchfulneſs will hereby be the more quickned.

p. 455. The reſiſting of theſe temptations ſhall tend to the increaſe of their glory hereafter.

7. Let us conſider their puniſhment

Preſent

and Future.

Their preſent puniſhment may be conſidered, firſt, in reſpect of loſs.

1. Upon their ſin they fell from the place of happineſs, and glory which before they enjoyed, Rev. 12.8. Neither was their place found any more in Heaven. Though that place in a myſtical ſence may ſpeak of the overthrowing of Satan in this preſent World, and caſting him out of the Church, yet here is a plain alluſion to Satans firſt fall from Heaven, as the ground of that expreſſion, and therefore it may ſerve as a proof in this matter. Their place of innocency was Heaven; they ſtood round about the Throne of God where the Angels do continually behold his face. Their happineſs was to enjoy God, their duty to glorifie him. From this place they are now driven into the lower parts of the World as a place more fit for ſin and miſery. Sometimes they fly up and down in the Air: therefore is Satan called the Prince of the Power of the Air, Eph. 2.3. And exerciſes the power that God permits him in the Regions of the Air, by raiſing Tempeſts, &c. Sometimes he compaſſeth the earth too and fro, Job. 1.7. And 2 Cor. 4.4. He is called the god of this World; that is, whom the World generally ſerves, and who by the juſt Judgment of God hath got ſuch a Dominion over Multitudes, that they ſerve him as their God.

1. Their preſent puniſhment may be conſidered in reſpect of ſenſe. They are kept in Chains. That is,

1. They are under guilt and horror of Conſcience. Cehennam ſuam ſecum portant. They carry their Hell about them.

2. They are under an utter deſpair of deliverance; to them there remaineth nothing but a certain looking for judgment and fiery indignation.

3. Their malice, ſpight and power is curbed and bridled, and held in by the Almighty power of God, ſo that they cannot vent it as they would, which is no ſmall vexation to them. And thus much of their preſent puniſhment, both of loſs and ſenſe.

2. Let us conſider their future puniſhment, which at the day of Judgment will be greater than now it is. They are not yet in that p. 46Priſon and Place of torment where they ſhall abide for ever under the wrath of God. They are now entered into ſome degrees of Helliſh torments, but they are in expectation of greater. And therefore they cryed out to our Saviour, Matth. 8.31. Art thou come to torment us before our time? There is a time coming when the wrath of God ſhall be increaſed upon them. Hell is prepared for the Devil and his Angels, Matth. 25.41. Though for the preſent they are under Gods wrath, yet they do not taſte the dregs of it. Therefore they beſought our Saviour, Luke 8.31. That he would not command them into the deep; that is, the place of full and perfect torment.

8. I come now to ſhew what improvement we are to make of all that hath been ſaid.

1. Let us meditate with trembling on the fall of Angels. If they fell, how ſhould we look to our ſtanding? If ſuch excellent Creatures fell, and fell do dreadfully, how ſhould we look to our ſelves?

2. Let us obſerve the evil Nature of ſin, eſpecially of Pride. If Pride threw the Angels out of Heaven, and laid the foundation of Hell, we had need labour to maintain a great abhorrence in our hearts of that ſin.

3. We ſhould often conſider and it ſhould deeply affect us, that we loſt our firſt eſtate as well as the Angels, we loſt our Original ſtate of holineſs and happineſs as well as they. As they fell ſoon ſo did we. As they fell by Pride ſo did we.

4. Let us meditate with aſtoniſhment on the wonderfull goodneſs of God who of his infinite mercy provided a Redeemer for us, but none for them. Let us admire the freeneſs of Gods love to the Children of men.

5. Let us tremble at Gods Juſtice; Angels, Creatures of the higheſt excellency are not ſpared when they ſin. O admire at his patience that he hath yet ſpared thee.

6. Remember the Devil and his Angels are in the World. O how watchfull ought we to be and ſenſible of our continual danger from thoſe evil Spirits.

7. Let us remember that Spiritual Judgments are the moſt dreadfull. The Devils are given up to an obſtinacy in ſinning. Let us take heed of imitating them in their obſtinacy and willfulneſs.

p. 478. Let us remember for our comfort that the Devil is in Chains. He had not power over an Herd of Swine without leave, Matth. 8.31. So Luke 22.31. He could not ſift Peter till he had a Commiſſion. He could not touch Job's Eſtate or Skin till he had leave; nay, he could not deceive Ahab (a wicked man) till God ſaid, go, 1 King 22.21, 22. He is but Gods Executioner. And therefore the Pſalmiſt ſhewing how God puniſhed the diſobedient Iſraelites, Pſal. 78.49, ſays, He caſt upon them the fierceneſs of his anger, wrath, and indignation, and trouble, by ſending evil Angels among them.

9. Let us take heed of being of the Devils faction, or promoting his work and intereſt.

10. Let us reſiſt Satan as a Tempter here in this life. As a Tormentor in the other life, he cannot be reſiſted, James 4.7. Reſiſt the Devil and he will flee from thee.

11. Let us daily ſeek help from God againſt Satans malice and power, and humbly commit our ſelves to his eſpecial protection.

12. Seeing there are ſo many Devils and evil Spirits in the World; this may be a mighty argument to aſſure us that there is a …od, a …pirit of infinite goodneſs and power, who reſtrains the malice of Satan and all his inſtruments; elſe we could never be ſafe one moment.

13. We ſhould often meditate on the glorious Attributes of God. His tranſcendent power, his infinite wiſdom, and mercifulneſs. For the deeper impreſſions are made upon our hearts by theſe Attributes, the leſs we ſhall fear Satan. They that know thy Name, ſays the Plaſmiſt, Pſal. 9.10. That is, thy Nature and Attributes, will truſt in thee.

14. We ſhould exerciſe faith on the merits and interceſſion of Chriſt, for the quenching of the fiery Darts of Satan, when ever he caſts them into our Souls, Eph. 6.16. Above all take the Shield of Faith wherewith ye ſhall be able to quench the fiery Darts of the Wicked One.

15. Conſider 'tis the Devils ſin not thine if he force evil thoughts upon thee, which thou defieſt and abhorreſt.

16. Meditate on the promiſes of God for thy ſupport, Rom. 16.20. The God of peace ſhall bruiſe Satan under your feet ſhortly. 1 Cor. 10.13. God is faithful who will not ſuffer you to be tempted above what you are able.

p. 4817. Conſider the experiences of Gods faithful ſervants who have been ſo aſſaulted, and how they have been delivered. Scarce any of Gods Children but have been more or leſs aſſaulted at one time or other. Let their experiences of Gods ſupport and help be thy encouragement.

18. Inſtantly repel the Devils temptations, do not muſe or think too much upon them. Divert from them; turn thy thoughts if thou canſt poſſibly to ſomething elſe.

19. If the Devil ſtill follow thee with his Temptations, take the advice of ſome faithful friend or Miniſter, to whom impart thy caſe, keep not the Devils counſel. If thy Houſe be on fire, call for help. Climacus in Scala Paradiſi makes mention of one who was tempted Twenty years together; his mind being infeſted and turmoil'd with moſt grievous blaſphemous thoughts, who by revealing his condition at laſt to a faithful friend, was ſuddainly delivered from them.

20. If none of theſe ways will do, then (not in a proud manner, but) holily deſpiſe the Devil, as Travellers uſe to do barking Dogs. This is Gerſons counſel who ſays he knew one ſuddainly cured thereby; And adds this as the reaſon thereof; ſpiritus quippe ſuperbiſſimus non diu patitur ſe contemni. For this proud Spirit, the Devil, will not long endure or ſuffer himſelf to be contemned.

Of Providence.

Of Provid…n…e.Having ſpoken of the firſt of Gods works, viz. Creation, I come now to the ſecond, viz. Providence, concerning which I ſhall make theſe inquiries.

1. What Providence is, and wherein it conſiſts.

2. How it may appear there is ſuch a Providence.

3. What is the extent of this Providence.

4. What are the Objections uſually made againſt this Doctrine.

5. What are the Ʋſes, and Practical improvements we ſhould make hereof.

1. For the Firſt,

Providence is a work of God, whereby he ſuſtains, governs and orders all the Creatures according to the good pleaſure of his will, to his own glory.

It conſiſts in two things.

1. Conſervation.

2. Gubernation.

p. 491. Conſervation. The Providence of God manifeſts it ſelf, in preſerving the Creatures he hath made, Col. 1.17. In him all things conſiſt, Heb. 1.3. He ſuſtains all things by the word of his Power. All the Creatures as they were made by God, ſo they continually depend upon him for the ſupporting and continuing of their Being, their Virtue, and Activity. Pſal. 39.6. Thou preſerveſt Man and Beaſt. Neh. 9.6. Thou even thou art Lord alone, thou haſt made Heaven, the Heaven of Heavens with all their Hoſt, and the Earth, and all things that are therein, the Sea, and all that is therein, and thou preſerveſt all, and the Hoſt of Heaven worſhippeth thee.

2. Gubernation. Gods Providence reaches all, rules over all his Creatures, Pſal. 22.28. The Kingdom is the Lords, he is the Governour among the Nations, Eph. 1.11. He worketh all things according to the counſel of his own will, Lam. 3.37. Who is he that ſaith it cometh to paſs, and I the Lord command it not. Joh. 5.17. My Father worketh hitherto, and I work.**Una eum Patre continue operor, etiam Sabbatis, mundum portans & regens, mi…acula faciens, & cum eo hoc ipſum ſaenitatis opus efficiens.

But Secondly, How may it appear there is ſuch a Providence?

Anſw.

1. From Scripture.

2. From Reaſon.

1. The Scripture clearly bears Teſtimony to it, Amos 3.6. Shall there be evil in the City, and the Lord hath not done it? Jer. 10.23. O Lord, I know that the way of man is not in himſelf; it is not in man that walketh to direct his ſteps. Iſai. 45.7. I form the light, and create darkneſs: I make peace, and create evil: I the Lord do all theſe things. Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. James 4.15. For that ye ought to ſay, if the Lord will we ſhall live, and do this, and that, Job. 5.12. He diſapppointed the Devices of the crafty, ſo that their hands cannot perform their enterpriſe.

2. Reaſon plainly ſhews it. There are ſeveral Arguments from Reaſon, that may perſwade us to the belief hereof.

1. The Regular order, and wiſe contrivance of all things in the World, with their mutual reference, and ſubſerviency of one to another, together with their exact fitneſs, and commodious aptneſs for the ſeveral uſes and purpoſes, for which they were deſigned; the beauty, the elegance, the regularity, that appears in the ſeveral p. 50parts of the Univerſe; the regular Motion of the Heavenly bodies, the viciſſitudes of day and night, and of the Seaſons of the Year, Winter, Spring, Summer, and Autumn; the production of Minerals; the growth of Plants; the generation of Animals according to their ſ…veral ſpecies and kinds, the gathering the Inhabitants of the Earth into ſeveral Nations under diſtinct Policies, and Governments; their mutual commerce for the ſupplying the neceſſities of each other with ſuch things as their ſeveral Countries afford; the giving to ſo many Millions of People a different face, whereby the Husband knows his Wife, the Father his Child, the Maſter his Servant, the Creditor his D…btor, the ſubject his Prince, are ſo many Arguments to prove that there is an all-wiſe Providence, that preſides over and governs the World; and to conceive otherwiſe, muſt needs be extremely irrational.

2. The Natural inſtincts, that God hath put into unreaſonable Creatures which direct and move them, to do things very wiſe and rational, for their own preſervation, is another argument of Providence, Prov. 6.6, 7, 8. Go to the Ant thou ſluggard, conſider her ways and be wiſe: which having no guide, Overſeer, or Ruler provideth her meat in the Summer, and gathereth her food in the Harveſt. Jer. 8.7. Yea the Stork in the Heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow obſerve the time of their coming.

3. The ſuitable proviſion that God hath made for all his Creatures, is another argument to prove a Providence. He provideth food for all,Aves ſine Patrimonio vivunt. Minut. Fael. and conveyeth it to them, in that quantity and Seaſon which is fitteſt for them. Pſal. 145.15. The eyes of all wait upon thee, and thou giveſt them their meat in due ſeaſon. Matth. 6.26. Behold the Fowls of the Air: for they ſow not, neither do they reap, nor gather into Barns; yet our Heavenly Father feedeth them. Pſal. 147.9. He giveth to the Beaſt his food, and to the young Ravens which cry.

4. It cannot conſiſt with the infinite wiſdom and juſtice of God, not to preſide over and govern the World which he hath made. To conceive this great ſhip of the World to be left without a Pilot to govern it, and all things here below to be neglected, and ſuffered to run at random without any wiſe Agent to ſuperintend over them, and to order and regulate them, ſurely is very irrational.

5. Gods manifeſt appearing ſometimes in executing viſible p. 51and remarkable puniſhments on bold and notorious ſinners: and reſcuing from their malice pious and good men, in anſwer to their prayers, is another argument of Providence, and muſt needs force impartial men to ſay, Doubtleſs there is a God, that ruleth, and judgeth in the Earth. The Hiſtories of all ages bear Teſtimony to this, ſo that I need not add any particular inſtances.

6. The reſtraining of the rage and power of Devils and infernal Spirits, and ſuch as are imployed by them, is another great and convincing argument of Divine Providence. Theſe Fiends of darkneſs and perdition are acted with extreme rage and fury againſt all that are good; and if God did not reſtrain them they would quickly pull the World about our ears. We could never be ſecure in our Houſes, or abroad one moment for them.

7. Events and iſſues very often are not correſpondent to the deſigns and intents of the contrivers. As Joſeph told his Brethren, Gen. 50.20. Ye thought evil againſt me, but God meant it for good. Who could have thought that Haman ſhould have been a means of advancing Mordecai? And yet ſo it came to paſs, what ever the World thinks, the actions of men and their ſucceſſes are under the Regiment and guidance of the Divine Will and Providence, that inviſibly governs and over-rules. Have we not often ſeen how in one moment a pitifull ſmall unexpected occurrence has broke in pieces a deſign laid with long deliberation, with huge proſpect and forecaſt of difficulties, and with great reſerves and preparations againſt all imaginable obſtraites; I ſay one poor unthought of accident, has on the ſuddain crack't and broke to ſhivers all this long elaborated project. That ſuddain and unexpected diſcovery of the long-elaborated Helliſh Gund-powder Plot in our Nation, is a pregnant inſtance of this; and many more might alſo be given.

8. The Miracles and extraordinary things that Sometimes happen in the World, contrary to the courſe of Nature, loudly proclaim a Providence. 'Tis true, God does ſeldom alter the regular courſe he hath ſetled among his creatures. But ſometimes he does it, to acquaint the World with his Power and Prerogative, leſt otherwiſe the arrogance of men ſhould queſtion his Omnipotence, and be apt to ſuſpect he could not do it. Thus he made the Sun to ſtand ſtill at the prayer of Joſhua. Thus he commanded the fire not to burn the Three Worthies when thrown into the fiery Furnace. p. 52Thus he ſtopt the mouths of the Lyons, that they ſhould not devour Daniel. Who can bind the hands of the Almighty or hinder him from doing what he pleaſeth, both in Heaven above and in the Earth beneath.

9. The horrors of Conſcience that wicked men ſometimes feel upon their commiſſion of very ſecret ſins, is another argument of Providence. Pſal. 39.11. When thou with rebukes doſt correct man for iniquity, thou makeſt his beauty to conſume away like a Moth. God makes mens own Conſciences oftentimes chaſtiſe them for ſuch ſecret ſ…ns as the World knows not of.

10. T…e exact fulfilling of what was foretold, promiſed or propheſied of in the Scriptures is another great argument of Providence.

And thus much for proof both by Scripture and reaſon that there is a Providence; I come now to the Third thing I propounded to conſider, viz.

The extent of this Divine Providence. Under this head I ſhall ſhew theſe two things.

1. That the Providence of God extends to all his Creatures.

2. That in a more ſpecial and ſingular manner it manifeſts it ſelf for the good of his Church and People.

1. The Providence of God reaches all his Creatures and all their actions. I ſhall labour to prove this by an induction of particulars.

1. It reaches things caſual, Prov. 16.33. The lot is caſt into the lap, but the whole diſpoſal thereof is from the Lord. God is ſaid to deliver him to a mans hand whom we ſuppoſe to be killed by chance; compare Exod. 22.13. with Deut. 19.4.5.

2. It reaches to things inanimate, viz. Natural Agents. The water riſes to that height that it drowns the Old World, when God commands it. The fire will not burn the Three Worthies, if God forbid it, Daniel 3.25.

3. It reaches to Creatures that have only the loweſt life, viz. Vegetables, and Plants, How wiſely hath God ordered thoſe things. Some Herbs he hath made good for food. Into others he hath put excellent Medicinal virtues, and hath made them good for Phyſick. Some Flowers have glorious out-ſides, Solomon in all his glory was not cloathed like one of them. Others p. 53of them have rare qualities, and virtues beneficial to mankind.

4. It reaches to Creatures that have only ſenſe. Who can ſufficiently admire the wiſe Oeconomy, of Bees, and Ants, and Silk-worms? Flyes, and Lice and Frogs, the very corruption of the Earth, when they have received a commiſſion from God, are too ſtrong an Army for Pharaoh a mighty Prince. When all Egypt beſides was peſtered with Flyes, the Land of Goſhen (a little ſpot in the midſt of it) was not moleſted with any; no not with Flyes, which cannot be kept out of any place. What Walls, Rivers, or Armies can hinder their motion, or prevent their entrance? And yet thoſe active ſprightly Creatures did not invade Goſhen, though they were round about it, when God forbade them.

5. The Providence of God reaches unto Angels. Good Angels he makes uſe of as his inſtruments in the government of the World, and ſends them abroad to ſerve and miniſter for the good of his People. As for Devils and evil Angels, he hath them under reſtraint, ſo that they can do no more then he permits them. And the curbing and reſtraining, ſuch malicious Spirits is a mighty argument of Gods Providential care over us.

6. It reaches unto men. That will evidently appear if we conſider theſe things.

1. The firſt thing that ſpeaks Gods Providence and Government over mankind is his giving them Laws.

1. The Law of Nature which he gave them in their firſt Creation, which directeth them how to diſcern good from evil, truth from falſhood, right from wrong. 'Tis true, by the fall of our firſt Parents theſe common and univerſal principles are much weakned and darkned. Yet God hath ſo ordered it by his Creation at the firſt, and his provident care over man ſince, that thoſe principles are not, nor can be ras'd quite out of mans Soul, but there are ſtill ſome Natural motions of good and evil, of right and wrong; ſome rules of right practice left in their minds, if they will attend to them.

2. He gave unto his people the Jews the moral Law on Mount Sinai which as to the main is an epitome or abſtract of the Law of Nature.

3. He does now in theſe Goſpel times (as he promiſed) write his Law on the hearts of his people and inclines them to obſerve it: That ſo they may not only have a Law without them, but an inward living Law of holineſs and purity within their Souls. Ezek. 36.26, 27.

p. 542. The ſecond thing that ſpeaks Gods Providence over man is his governing and over ruling their inclinations and actions; and that both good and evil. Under this head, I ſhall firſt ſhew, how the Providence of God is exerciſed upon the good inclinations and actions of men; and Secondly, How 'tis exerciſed about ſin and evil.

For the Firſt of theſe obſerve theſe Rules.

1. God aſſiſts and co-operates with men in the doing of all good,**Ariſtotle doth in his Ethicks acknowl…dge that for a man to have a Soul virtuouſly inclin'd is foreign, the gift of God. Tu… ly in his Second Book, De Natura deorum, ſayes, Nemo vir magnus ſine aliquo afflatu divino unquam ſuit. And the Learned among Chriſtians ſay, Orſus bonae voluntatis ſunt Deo. Voluntas tum libera eſt quando per gratiam eſt liberata. he works in him both to will and to do that which is good, Phil. 2.13. 'Tis from God that men have any heart, or will, or power to do any thing pleaſing in his ſight. But Gods co-operating with, and aſſiſting man in the doing of good is not in any thing more remarkable then in the coverſion of a ſinner. He ſavingly inlightens the mind, he freely bowes and inclines the will, he circumciſes the heart as we find, Deut. 30.6. he gives a new heart as 'tis, Jer. 24.7. He takes away the heart of ſtone, and gives a heart of fleſh, he puts a new Spirit with them, as 'tis, Ezek. 11.29.

2. As to ſin and evil, God neither is, nor poſſibly can be the Author or Approver of it. Yet his Providence is exerciſed about it, as may appear by theſe particulars.

1. He permits ſin. Without his permiſſion and ſufferance it could not be in the World. God is ſo good that he would never permit ſin, but that being Omnipotent he knows how to bring good out of it.

Now he may be ſaid to permit ſin in theſe reſpects, Firſt, By way of Negation, not giving grace to prevent it (which he is not bound to do being a Debtor to no man) or by not giving a People ſoftning means, or by denying his bleſſing on the means, Deut. 29.4. Moſes ſays of the hardned Iſraelites. Yet the Lord hath not given you an heart to perceive, and eyes to ſee, and ears to hear unto this day. God is ſaid to harden (ſays Auſtin) when he ſaftens not, and to blind when he enlightns not. He doth it not by imparting evil or wickedneſs, but by not imparting grace.

2. By way of privation, by withdrawing (upon provocation) the reſtraining grace before given. Time was when Pharaoh had a p. 55reſtraint upon him; and while that laſted, there were no violent hands laid upon Moſes or Aaron, by whoſe miniſtry all the Plagues were brought upon him. But this is no ſooner withdrawn from him, but his cruelty vents it ſelf and Moſes is threatned with death if he came again into his preſence.

3. By preſenting Objects which mans corruption makes a bad uſe of: Thus Pſalm 78 from 27, to 31. The Iſraelities abuſed their Quails, (which God ſo mercifully gave them) to the pampering of their luſts, and ſo brought his wrath upon them.

4. By delivering them up to Satan, to be by him blinded and miſled becauſe they refuſed to be guided by the good Spirit and word of God. Thus John 13.2. We read that the Devil put it into Judas his heart to betray his Lord and Maſter.

5. By delivering them up to their own luſts, Pſal. 81.11.12. God ſayes, my People would not hearken to my voice, and Iſrael would none of mee. So I gave them up unto their own hearts luſt, and they walked in their own counſels.

6. By way of puniſhment. One ſin is very often the puniſhment of another. Thus Pharaoh when he ſaw that the Rain, and Hail and the Thunders were ceaſed, he ſinned yet more and hardned his heart, he and his Servants, Exod. 9.34. And Auſtin ſpeaks very pertinently to this purpoſe, Expedit ſuperbo, ut incidat in peccatum. God often ſuffers a proud man to fall into a ſhamefull ſin, to puniſh his pride, and to bring him to a ſober ſence of himſelf.

2. God limits ſin and ſets bounds to it. Pſalm. 76.10. Surely the wrath of men ſhall praiſe thee, the remainder of wrath thou wilt reſtrain. Thus Gen. 31.42. He with-held, Laban from his wicked purpoſe of hurting Jacob. He that ſets bounds to the Sea: ſets bounds alſo to the ſins of men.

3. He makes ſin it ſelf ſerve to his own glory, and ſo over-rules it, that he brings good out of it. Thus the unnatural uſage which Joſeph received from his Brethren; God ordered to his high advancement and his Family's preſervation. Thus the Jews malice in perſecuting the Diſciples, and ſending them out of Jeruſalem, (by Gods over-ruling) tended to the propagating, and diſperſing of the Goſpel.

Having thus ſhewed the extent of the Divine Providence to the ſeveral Beings in the World, it remains now that I ſpeak ſomething p. 56of his ſpecial Providence which he exerciſes in a more ſingular way over his Church and People. Which will plainly appear if we conſider theſe particulars.

1. Sometimes he hinders and prevents evil intended againſt them. And this he does ſometimes by weak means, ſometimes by ſtrange means, and ſometimes without means. See a remarkable inſtance of this 2 Chron. 14. from 9. to the 14. An Army of a Thouſand Thouſand Aethiopians came out againſt Aſa, and Verſe the 11th. he cried unto the Lord ſaying, Lord it is nothing with thee to help whether with many or with few: we have no power: help us O Lord our God, for we truſt in thee, and in thy name we go againſt this multitude. O Lord thou art our God, let not man prevail againſt thee. So the Lord ſmote the Aethiopians before Aſa, and before Judah, and they were overthrown. Thus alſo 2 Chron, 20. When the Children of Moab, Ammon, and Mount Seir, came againſt Jeh…ſhaphat he proclaimed a Faſt and cried unto the Lord. Verſ. 12. O our God, we have no might againſt this great Company that cometh againſt us, neither know we what to do, but our eyes are upon thee. Then upon Jahaziel came the Spirit of the Lord, and he ſaid unto the King and the People, Be not afraid by reaſon of this great Multitude; for the Battle is not yours, but Gods. To morrow go down againſt them; you ſhall not need to fight in this Battle; ſet your ſelves, ſtand ye ſtill, and ſee the Salvation of the Lord. For the Lord will be with you. And Jehoſhaphat ſaid unto the People, believe in the Lord, ſo ſhall ye be eſtabliſhed, believe his Prophets, ſo ſhall ye proſper. This done, the Lord immediately ſent a Spirit of diviſion or ſtrife among their enemies, whereby thoſe Nations falling out among themſelves, deſtroyed one another, and ſheathed their Swords in one anothers bowels. See alſo to this purpoſe the whole 124 Pſalm.

2. Sometimes he moderates and takes off the rage of Enemies, and makes them of Enemies to become Friends. Thus when Eſau had reſolv'd to ſlay his Brother Jacob, Gen. 27.4. Jacob wraſtles that night with God in prayer. Chap. 32. Verſ. 11, 24, 26, 28. And Chap. 33. Verſ. 4. We find God had ſo changed the heart of Eſau, that inſtead of killing his Brother, he moſt lovingly embraces him, and fell upon his neck and kiſſed him.

3. Sometimes he ſnares the wicked in the work of their own hands when they have deſigned miſchief againſt his People, p. 57Pſal. 9.16. The Lord is known by the Judgment he executeth: The wicked is ſnared in the work of his own hands. The whole Book of Heſter is a ſufficient proof of this. And we read Job 5.12. That he diſſappointeth the devices of the crafty, ſo that their hands cannot perform their enterprizes. Achitophel alſo is a remarkable inſtance of this, whoſe counſel againſt David God turned in fooliſhneſs.

4. Sometimes he makes the wicked againſt their own will to fulfill his will. See what God ſays to the Aſſyrian, Iſai. 10.5, 6, 7. O Aſſyrian, the Rod of mine anger, and the Staff in their hand is mine indignation. I will ſend him againſt an Hypocritical Nation, and againſt the People of my wrath will I give him a charge; to take the Spoil and to take the Prey, and to tread them down like the mire of the Streets. Howbeit, he meaneth not ſo, neither doth his heart think ſo; but it is in his heart to deſtroy, and cut off Nations not a few. Joſephs Brethren little thought when they ſo wretchedly ſold him, they had been advancing of him. But this is the Chymiſtry of Divine Providence to bring good out of evil.

5. He uſually converts the outward evils that befall his People to their Spiritual good. Paul had a ſad Meſſenger of Satan ſent to buffet him, 2 Corinth. 12.7. But this Meſſenger prov'd a means to prevent pride in him. Wicked men are God Scullions (as one calls them) and imployed by him to ſcour his Children, and to brighten their graces. Phyſick though it be not good to the Palat, yet it may be very good for the Patient. David found it ſo when he cried out, It is good for me that I have been afflicted, before I was afflicted I went aſtray, but now I have kept thy word, Pſal. 119.67, 68. And Iſai. 27.9. Sayes God, By this ſhall the iniquity of Jacob be purged, and this is all the fruit to take away his ſin.

6. And Laſtly, God very often qualifies the outward troubles of his People with inward comforts, and conſolations. Though the outward man ſmart, yet God can cauſe the Conſcience to ſmile. Though the outward eſtate be peeled, yet he can chear the heart. Thoſe Saints in the 11 of Heb. took joyfully the ſpoiling of their goods, remembring they had in Heaven a better and more induring ſubſtance. Hear what the bleſſed Apoſtle ſays, 2 Cor. 1.3, 4, 5, …2. Bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of mercies and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort whereby we our ſelves are comforted of God. p. 58For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt. For our rejoycing is this, the Teſtimony of our Conſcience that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, b…t by the grace of God we have had our converſation in the World, and more abundantly t… …-wards.

And that Gods Providenc… is in ſo ſingular a manner, watchfull over his Church and Pe ple, may yet further appear if we conſider theſe thi…s.

1. They … in Covenant with him. He hath taken th…m to hi… …or h… p…ul… People, he hath formed them for himſelf, and … th…r God, and that comprehends all bleſſings in it, Jer. …. And Ezek. 16.8. I entred into Covenant with th…e ſaith … …d thou becameſt mine.

2. He hath pu… … indearing relations towards them, viz. Of a Father, and of a Husband, J…r. 31.9. I am a Father (ſaith God) to Iſrael, Pſal. 103.13. As a Father pu…th his Children, ſo the Lord pitieth them that fear him. And Iſai. 54.5. Thy Maker is thy Husband.

3. He ſets a high value upon them, as may appear by the Titles he gives them. He calls them his Jewels, Mal. 3.17. And Zach. 2.8. The Apple of his eye; and Pſal. 16.3. The Excellent of the Earth.

4. He hath made many gracious promiſes to them, Heb. 13.5. He hath ſaid, I will never leave thee nor forſake thee. And Pſal. 84.11. He hath promiſed to be a Sun and a Shield unto his People. He will give grace and glory, and no good thing will he with-hold from them that walk uprightly.

And thus much of the Third particular I propounded to ſpeak to, viz. The extent of Divine Providence. I come now to the Fourth, viz. to conſider.

4. What are the Objections that are uſually made againſt this Doctrine.

1. Object. Some think that to aſſert that the Providence of God reaches to all his Creatures, is a diminution or aviling of his Majeſty and Greatneſs. Therefore Epicurus, and ſome of the Ancients thought that God confined himſelf to the higheſt Heavens, as to his Royal Palace; that his Majeſty was too Sublime and Auguſt, to mind the actions of inferiour Creatures. And Ariſtotle himſelf (it ſ…ems) was of this opinion, that the Providence of God reached no further then the Orb of the Moon.

p. 59Anſw. For anſwer to this we need only ſay, that thoſe men ſpake like Heathens not knowing the Scriptures, which teach us that the Providence of God is ſo particular, that the very hairs of our heads are ſaid to be numbred, and that a Sparrow does not fall to the ground without Gods knowledg, or permiſſion. Matth. 10.29. And certainly 'tis no diminution to the infinite Majeſty of God to govern thoſe Creatures, (how ſmall and inferiour ſoever) which he in his infinite wiſdom thought good to create and produce.**Deo probrum non eſt …i utiſſim… qu…q…e ſe… ſſ, multo min…s regere.

2 Object. Another Objection againſt Providence is this, if the Providence of God governs the World, Cur malis bene, bonis male? Why fares it many times ſo well with the wicked? Why do they flouriſh like a green Bay-tree? While thoſe that are righteous, and good men meet with hard meaſure, and are miſerably haraſſed and afflicted. This matter we find debated by Job, in Chap. 21.7. And in Chap. 24.27. The Pſalmiſt alſo inſiſts on it in Pſal. 37.73. And the Prophet Jerem. Chap. 12.1.

Anſw. That this oftentimes ſo happens, is plain and undeniable. And the Providence, Wiſdom and Juſtice of God in this diſpenſation is many times a myſtery and riddle to the Children of men. But the difficulty is ſoon diſſolved, if we will but attentively conſider theſe things, which we ſpake ſomething to before, in anſwer to an Objection made againſt Gods Juſtice.

1. None are perfectly righteous here. Therefore even in the very beſt God may find ſomething for which juſtly to correct them.

2. God may love his Children with a great love even then when he does ſorely afflict them.

3. Though godlineſs have the promiſes of this life, and that which is to come, 1 Tim. 4.8. Yet this is to be underſtood with this limitation, ſo far for thas to the infinite Wiſdom of God ſeems fit, and good and convenient for his People, and no further.

4. The proſperity of the wicked is but a ſeeming proſperity. 'Tis many times really hurtfull to them, Eccleſ. 5.13. I have ſeen Riches (ſays Solomon) reſerved for the hurt of the owners thereof. Yea not only for their own hurt, but for the hurt of many others round about them.

5. The outward calamities of the People of God, (through his ſanctifying of them) tend to the proſperity of their Souls, to the p. 60increaſe of their graces, and furtherance of their glory: 'Tis good for me (ſays David, Pſal. 119 71.) that I have been afflicted.

6. Eternity is long enough to puniſh the wicked who moſt proſpered in their wickedneſs, and to reward the righteous who ſuffered moſt deeply for their righteouſneſs.

Having thus ſpoken of the Nature of Divine Providence and the extent of it, and anſwered the Objections uſually made againſt it, let us now conſid…r what improvement we ought to make of this Doctrine.

1. Let us all own and acknowledge and take notice of the Providence of God actually working in the World. Let us not impute events, to chance, or fortune, or fate; but labour to ſee and take notice of an all-wiſe and Soveraign Providence, over-ruling, ordering, and diſpoſing of all things here below. God is King and Lord of the World, and does and will govern the Creatures he hath made.

2. Let us earneſtly beg Gods Providential care over us, and humbly truſt our ſelves and our concernments to his diſpoſal. Let us ſtir up and excite our ſelves to depend on his Providence from ſuch conſiderations as theſe,

1. There is no better way to obtain any good thing we deſire, than by an humble depending on God for it, and referring our ſelves to his holy will; no ſurer way to miſs any good thing we deſire, than to be peremptory, and inordinate in our deſire of it.

2. Why ſhould we not depend on God now, who took care of us in the Womb, and when we hung on our Mothers Breaſts, and hath all our life hitherto taken care of us?

3. How eaſily can God help us, in our greateſt difficulties?

4. Why ſhould we not depend on God for acceſſaries on whom we muſt depend for the main?

3. It the Providence of God governs the World, let us not diſquiet our ſelves upon any of theſe accounts.

1. Becauſe we are at preſent under many and various afflictions. For let us conſider, Firſt, all afflictions have their commiſſion from him, Job 5.6. Affliction comes not out of the duſt. 'Tis God that brings us and our afflictions together; Secondly, He ſuits and proportions our afflictions. He knows the ſtrength of the Diſeaſe, p. 61and what Phyſick is neceſſary to remove it. Succeſſive afflictions are his c…urſe of Phyſick to remove a ſtubborn malady; Thirdly, He ſanctifies afflictions to his Children and betters them by them, and ſo they tend to their great advantage.

2. Let us not diſquiet our ſelves in reference to our Poſterity. We are apt to be very thoughtfull, what will become of our Children which we ſhall leave behind us. But let us conſider though we muſt go hence, yet the Providence of God never dyes. Gen. 48.21. Behold I die (ſays Jacob to Joſeph) but God ſhall be with you, and bring you again to the Land of your Fathers. Let us commit our Children to the care of that gracious Providence, which hath watched over us, for our good all our days.

3. Let us not diſquiet our ſelves in reference to the Church of God. Let us remember what our Saviour hath promiſed, viz. That the gates of Hell ſhall not prevail againſt his Church, Matth. 16.18.

4. Let us labour to get an intereſt in the Eſſential love and favour of this God who governs the World by his Providence, if he be our reconciled Father in Chriſt, we need not fear what Men or Devils can do unto us.

5. Let us ſtudy the promiſes, eſpecially thoſe that are made to aſſure us of Gods caring for us: Such as Rom. 8.28. We know that all things work together for good, to them that love God, to them who are the called according to his purpoſe. See alſo Pſal. 84.11. And Heb. 13.5.

6. And laſtly, let us reflect upon our former experiences of Gods merciful care over us, and his gracious ordering our affairs and concerns for us when we humbly truſted in him; and thereby let us encourage our ſelves to truſt in him with a Holy confidence for time to come.