Three Decades of Sermons

THE MINISTERY OF ANGELLS.

TO draw down the context to the text, we are to take special notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers. 3. Who being the brightness of his glory, and the express image of his person and upholding all things by the Word of his Power, when he had by himself purged our sins, sat down on the right hand of the Majesty on High. And by way of Comparison, the Apostle further inhanceth the honor and preeminence of Christ. For after he had compared Christ with the Angels, he sets the Crown on Christ's head, his name is more excellent than theirs. Vers. 4. 5. Being made so much better then the Angels, as he hath by inheritance obtained a more excellent name then they. For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? And again, I Will be to him a Father, and he shall be to me a Son. Christ is a Son, the Angels his servants, they may not be worshipped themselves, but they must worship Christ, Vers. 6. 7. Let all the Angels of God worship him. Of his Angels he saith, who maketh his Angels spirits, and his Ministers a flame of fire. And further honor is ascribed to the Son, which is not to Angels, Vers. 8. 9. Unto the Son he saith, Thy throne O God, is forever and ever, a scepter of righteousness, is the scepter of thy Kingdom. Thou hast loved righteousness and hated iniquity: therefore God even thy God hath anointed thee with the oil of gladness above thy fellows. And further Christ is a Lord and Creator, the Angels servants and creatures: Christ is advanced to the Throne, He is the Sovereign Lord of all, Vers. 13. The Angels ministering spirits subservient to Christ, and at his command: and when commissionated by him, helpful and serviceable unto all the children of God. It is demanded by way of interrogation in the Text, Are they not all Ministring spirits &c. Which scripture sets forth clearly the Protection of Angels, their Ministry and serviceableness unto the children of God, A point seldom taught, yet very useful, comfortable, and of singular concernment unto all the children of God! And being that its the duty of the Minister to declare unto people the whole council of God, that which hath oft been in my intention, I shall now endeavor to handle with all the perspicuity that I can.

The words contain a question, Are they not all Ministring spirits? which being resolved, the answer is obvious that the Angels are all Ministring spirits: More particularly we are to observe a Description of Angels.

1. From their nature, Spirits.

2. From their office, Ministring.

3. Their commission, Sent.

4. Whose Ministers they are, 1. Primarily, Christ's. And secondarily, Christ's children.

5. The universality, All: All the Angels. Here's the universality of the object, and it is 〈 in non-Latin alphabet 〉 , and universality of the subject all the Angels: All that are heirs, none left out, none exempted from the benefit of the service of all the Angels of God. All that are heirs of Salvation, all Christ's children have interest in their protection.

Many scruples may be made, and many things require explication, what requires opening shall be endeavored in the enlargement of one entire doctrine whereon I purpose to fix. Thus I propound it to you.

That it pleaseth God to make use of the Ministry of Angels for [Doct.] the good of his Children. This is the point I aim at from this Scripture. For the Inlargement whereof, I shall propound several questions and give in Answers to them, that shall constitute the doctrinal 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 Angels are? I have read many curious observations of Fathers and School-men concerning Angels, which I conceive not fit to communicate, being altogether unwilling to stu • e a Sermon with Curiosities and conjectures which tend not to edification. For if Moses knowing the original of the world had it not revealed what to write of Angels, if Stephen, who had the heavens opened saw not those orders of Angels what they were; if Paul, who was taken up into the third heaven, saw yet so little of Angels that whosoever will teach so curiously of them, he saith, they be puffed 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 Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. If John in all his revelations had no such knowledge revealed of Angels, then it's a duty to be modest and sober in inquisitions, to be wise unto Sobriety, and to avoid curious speculations of Schoolmen, and confine ourselves unto the Word of God; Now what they are, we shall show from their names and Nature.

First, from their names, they are Messengers, who carry a message: they are God's messengers. *This name Angel is attributed unto Christ. The Angel that delivered me from all evil bless the lads, &c. Behold I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared. In all their affliction he was afflicted, and the Angel of his presence saved them, in his love, and in his pity he redeemed them, and he bare them and carried them all the days of old. Christ is called the Angel of his presence, and the Angel of the Covenant. Behold I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come unto his Temple, even the messenger of the Covenant, whom ye delight in.

This name of Angel is ascribed there unto John the Baptist, who came in the spirit of Elias, and unto Christ also, and likewise to our Ministers, pastors and teachrs, Rev. 2. 12. Rev. 3. 1. Angels are took for Spirits, Messengers of God employed 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 Angels. A most pure and perfect, intellectual, immaterial and immortal creature., created and appointed to be God's 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 employ 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 will take notice of these properties.

1. Angels are Spirits. He maketh his Angels spirits, and his Ministers a flaming fire. In that they are called spirits, that declares their Nature, and flaming fire, that shows their power. Winds and fire are swift in their motion, and so are Angels. 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 form, for Luk. 8. 30. Many Devils entered into one man, and the Devils themselves were once Angels 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 affrighted, and supposed that they had seen a spirit: And he said unto them, why are ye troubled! and why do thoughts arise in your hearts! Behold my hands and my feet that it is I myself, handle me and see, for a spirit hath not flesh and bones as you see me have.

Angels are incorporeal, and though we read of their eating and drinking, as the Angels 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 food, and work miraculously above man's apprehension.

2. Angels are invisible. By him were all things created that are 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 man's soul. Who hath seen a spirit at any time, or the soul of man, or an Angel?

3. They are Immortal. Good Angels are so, neither can the • die anymore, for they are equal unto the Angels, and are the children of God, being the children of the resurrection. Bad Angels are so, Then shall we say to them on his left hand, depart from me ye cursed, into everlasting fire, prepared for the Devil an his Angels.

4. They neither marry nor are given in marriage. Hence Chrysostom confutes their opinion, who from Gen. 6. 2. by the Sons of God, understand the Angels, 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? Jacob went on his way, and the Angels of God met him, and when Jacob saw them, he said, this is God's host, and he called the name of that place M • hanaim. 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. The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them as in Sinai, the holy place. Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set, and the books were opened. 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 thousands, and thousand of thousands.

They have great celerity and agility. They move with all expedition. And though they are not repletive in loco, we cannot ascribe an Ubiquity of presence to them, because they are created substances, yet Philosophers say, they move 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 Gabriel, whom I had seen in a vision at the beginning being caused to fly swiftly touched me about the evening oblation. Hence we read of Cherubims in Scripture, that they have wings. Hereupon Picturedrawers paint Angels with their wings displayed, which discovers both their ignorance and superstition. What are Images but teachers of lies? And (as the book of Homilies observes) no more adorn a Church then Brothel-houses a Common-wealth. They have wings ascribed unto them, for our apprehension and according unto our capacity, not that they have really wings, but thereby to set forth their swiftness, celerity and agility, to do what God commands them.

7. They are of great strength and power. We read of the strength of good Angels. Bless the Lord, ye his Angels, that excel in strength, that do his commandments, hearkening 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 Angels. And bad Angels are of great strength: The Devil is the strong man armed, compared to a roaring Lion, a Dragon, a Leviathan. And bad Angels are called powers, and principalities, spiritual wickedn • sses in high places! Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

The second question is, How many sorts of Angels there are? I answer there are good and bad, Angels of light, and Angels of darkness. For good Angels, School-men and others make nine distinct orders of them, and they rank them into 3 Hierarchies.

1. Cherubims, Seraphims, and Thrones.

2. Dominations, Virtues, and Powers.

In the 3. rank, Principalities, Archangells, and Angels.

I dare not follow the School-men's steps too close, but shall endeavor above all to keep close to Scripture. That there are different degrees of Angels, 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 Angels of the lower rank and not others are employed, is an ungrounded conjecture, besides the rule of Scripture, and we may not be wise abou • what is written. We read of Seraphims and Cherubims to cover the mercy seat: 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 thus: I do (saith he) firmly 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 incur any danger. Questionlesse there's an Angel 〈 in non-Latin alphabet 〉 above them all in degree and dignity, to whom all the Angels must pay homage and worship, and that is the Archangel, (for we read not of Archangells in Scripture) Michael the Archangel, when contending with the Devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. The Lord himself shall descend from heaven with a shout, with the voice of an Archangel, 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 yield subjection unto him: He hath a name above every name. He is Sovereign Lord of all.

Now for the bad Angels. We read of the Devil and his Angels, and Beelzebub, the Prince of the Devils, which implies 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. And that is, what are the offices of the Angels? I mean the good Angels, 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 Angels do always 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 wings, with twain he covered his face, with twain he covered his feet, and with twain he did fly. They are not able to behold the infinite luster, and splendor of his Majesty; but in Scripture account, to be as the Angels in heaven sets forth a state of blessedness. In the resurrection they neither marry, nor are given in marriage, but are as the Angels of God heaven: And blessedness consists in the enjoyment of the blessed vision.

2. To execute the commands of God. Bless the Lord, ye his Angels, that excel in strength, that do his commandments, hearkening unto the voice of his Word. Bless 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. One cried unto another, and said, holy, holy, holy, Lord of hosts, the whole earth is full of his glory. And suddenly there was with the Angel a multitude of the heavenly host, praising God, & saying glory to God in the highest; and on earth peace, good will towards men. The four beasts had each of them six wings about him, & they were full o • 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 God's glory. And I fell 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 Angel would not bear with God's dishonor, and would not permit John to worship him.

5. To be servants unto Christ. When he bringeth in the first begotten into the world, (he saith) let all the Angels of God worship him. Confounded be all they that serve graven Images, that boast themselves of Idols; worship him all ye God's. They brought the message of Christ's incarnation. I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to tell thee these glad tidings. They ministered unto him. Then the Devil leaved him, and behold Angels came and ministered unto him. And there appeared an Angel from Heaven unto him and strengthening him. Christ is the head of them, and they are his servants: ye are complete in him, who is the head of all Principality and Power.

6. Angels are serviceable unto men, not one, but all▪ not any a • e exempted, They are all ministering spirits in the text. And these singular services which they have done, and will do for God's children, are upon record. They deliver them from dangers, When we cried unto the Lord, he heard our voice, and sent an Angel, and hath brought us forth out of Egypt, and behold we are in Kadesh, a City in the uttermost of thy border. Fear not (saith the Prophet) for they they that be with us are more then they that are with them, Who were they but God's Angels for the Prophets safe-guard.

1. The Angel of the Lord incampeth about them that fear him, and delivereth them. Then Nebuchadnezzar spake and said, blessed be the God of Shadrach, Meshach and Abednego, who hath sent his Angel and delivered his servants that trusted in him, and hath changed the Kings word and yielded 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 Angel, and hath shut the Lions mouth, that they have not hurt me, for as much, as before him innocence was found in me, and also before thee; O King, I have done no hurt. He shall give his Angels charge over thee, to keep thee in all his ways. Angels are Protectors & Guardians commissionated by God to protect God's children. The Prince of the Kingdom of Persia, withstood me one and twenty days, but lo Michael, one of the chief Princes came to help me, and I remained there with the King of Persia, Michael is generally interpreted to be Christ the only Archangel.

2. The Angels are of marvelous wisdom to direct, counsel, 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 Angel before thee, and thou shalt take a wife to my son from thence. The Lord before whom I walk will send his Angel 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 God's children. Gen. 32. 2. This is God's host said Jacob, as Elias lay and slept under a juniper tree, behold then an Angel touched him, and said unto him, arise and eat. And he looked, and behold there was a cake baken on the coals, and a cruse of water at his head, and he did eat and drink, and laid him down again. And the Angel 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. They smote the men that were at the door with blindness, both small and great, so that they wearied themselves to find the door. And it came to pass that night, that the Angel 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 signal spectacle of pride, as is on record. And immediately an Angel of the Lord smote him, because he gave not God the glory & he was eaten of worms, and gave up the ghost. They stand for Christ and his Church, against Satan and his Angels. And there was war in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels.

5. They resist the wicked, and their attemps. Balaam found it so, And God's anger was kindled because he went, and an Angel of the Lord stood in the way for an Adversary against him.

6. They carry the souls of God's children into heaven. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died and was buried &c.

7. They gather the elect unto Christ at the last day. He shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The fourth question is, whether every Saint hath a peculiar Angel to be his keeper and Protectour?

That every Saint hath a peculiar Angel to keep him is the opinion of Fathers, School-men, and many Protestants: but although I am far 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 behalf of this opinion: The one is Mat. 18. 10. Take heed that ye despise not one of these little ones, for I say unto you that their Angels do always 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 affirmed that it was even so: then said they, it is his Angel.

To the former place I answer; the meaning is, that men ought [Ans.] not to contemn poor believers, seeing God hath so far honored them, as to give them his own Angels, to be their Guardians and Ministers. And though they are called their Angels, it follows not hence that each Saint hath a peculiar Angel appropriated to himself: but their Angels are appointed over a • l God's children, and are as serviceable unto them, as if everyone Angel had charge over one particular Saint, & Individuum. So that one Angel may protect many: as, The Angel of the Lord encampeth round about them that fear him and delivereth them. One Angel may protect many, and many Angels may protect one. The meaning of this Scripture Calvin makes to be this That they are not to be contemned, whose Angels are near and ready

to take revenge. The Angels 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 Angel.

For answ • r, 1. The word 〈 in non-Latin alphabet 〉 is rendered 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 ancient opinion that there is a good and a bad Genius. Empedocles the Philosopher taught that every man had two Angels, one good another bad, And Grecians used to say that every man hath his own Angel to be the 〈 in non-Latin alphabet 〉 of all his life. And Plutarch records, when Brutus was • lain, the night before, one appeared unto him and said, I am thine evil Angel, oh Brutus. But among the Jews themselves there were frequent apparitions of dead persons and phantasms (which questionless were diabolical) 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 diversity 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 infer that Peters death was inevitable, seeing his spirit did already begin to appear.

3. This may be understood, It is his Angel, that is some Angel that God had sent for his deliverance, which was fully effected, For the Angel of the Lord took away Peters chain, and delivered him out of Prison.

The fifth question is, what is the knowledge of Angels?

1. We must premise that they are not omniscient. Of that day and hour knoweth no man, no not the Angels of Heaven, but my Father only. They increase in knowledge, saith the Apostle Paul, To the intent that now unto the Principalities, and Powers, in heavenly places might be known by the Church, the manifold wisdom of God. And likewise the Apostle Peter concurs, Unto whom it was 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 Gospel unto you, with the holy Ghost sent down from heaven, which things the Angels desire to look into.

2. The knowledge Angels have is by intuition, and not discourse as men have.

3. Their wisdom and knowledge is excellent. So said the woman of Tekoah, My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in earth.

4. They are Creatures of great experience. Even bad Angels have great knowledge. They have had long experience, and have made many observations of the Actions of men.

5. God ofttimes communicates unto good Angels the affairs of men. I cannot, neither will I say, that the Angels know men's thoughts for: That's God's sole Prerogative. Neither can I say, that the Angels know all our actions. But they know very much, because God communicates them unto them, and they rejoice in the conversion of a sinner, and bad Angels know much of a man's ways. The Devil observes and takes notice of our failings, and though he knows not our thoughts: yet he will guess near the matter, and by circumstances and carriages put together, he will easily find out which is the bosom and constitution sin, and so form his temptation accordingly.

The sixth and last question is, whether Christ died for Angels?

I answer, Negatively. For first, he took not upon him their Nature. Verily he took not upon him the Nature of Angels, but the seed of Abraham.

2. God left the Apostate Angels without recovery. What their sin was, whether pride, or any other sin, (though most are of opinion that pride was the chiefest sin of them) we will not curiously inquire. But that they were Apostates from God, and so became eternally miserable, is evident from Scripture: And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. They it seems fell from their primitive condition once and irrecoverably.

3. We affirm that Christ's death is of great benefit unto the elect Angels. For thereby they are confirmed in their happy estate. Christ's death established the holy Angels in their state of blessedness.

The Apostle plainly proves our Assertion, That in the dispensation of the fullness 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, 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 the head over all things to the Church, which is his body, the fullness of him that filleth all in all. To the intent that now, the Principalities, and Powers, in heavenly places, might be known by the Church, the manifold wisdom of God. And (having made peace through the blood of his cross) by him to reconcile all things unto himself: by him, I say, whether they be things in heaven, or things on earth. And ye are complete 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 practical improvement of the whole, and apply only three inferences, for Information, Instruction, and Consolation.

For Information.

1. What excellent, knowing, glorious creatures the holy Angels 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 Creator.

2. Be informed that it is unlawful to worship them. See thou do it not, saith the Angel 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 Angels, intruding into those things he hath not seen, vainly puffed up by his fleshly mind.

3. Be informed of the singular benefit of the Angels ministry. The Angel of the Lord encampeth about them that fear him, and delivereth them. The Angel stood for Joshua: It came to pass when Joshua was by Jericho, 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 captain of the ho • 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 shoe from off thy feet: for the place whereon thou standest is holy.

This was the Lord Jesus, the Angel of the Covenant, for a Created Angel would have refused adoration. An Angel preserved the three Children from the flame and burning of the fiery furnace, and shut the Lions mouth. An Angel praised for the Church, in Zechariah that Angel was Christ. Then the Angel 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 years? An Angel delivered Hezekiah, and smote Sennacherib: An Angel delivered Peter: An Angel brought the good news of Christ's incarnation. The Angels of God preserve us in our beds, in our houses, in our journyes, in our undertakings. The Angels will carry our souls to Heaven.

By way of Instruction.

1. Labor to walk in God's ways. For he shall give his Angels charge over thee, to keep thee in all thy ways: Whilest we are in our lawful ways (not in our wanderings) we have a promise of Protection.

2. Pray to God for the Protection of Angels. We may not pray to Angels, we may not worship them: but we may pray to God to vouchsafe their ministry to us, to make our ways prosperous, to send us an Angel (as Abraham believed,) and cause his Angels to pitched their Tents about us, as God's messengers to defend, and rescue us out of dangers.

3. We should so live as remembering we are in the presence of God and Angels, that God's eyes are over us, that the Angels observe o • r carriage, and what decorum we keep in the duties we perform. For this cause ought the woman to have power on her head, because of the Angels. Though men (as Diodati observes) would give consent and connive at this disorder: yet the Angels, who are continual Guardians in their Assemblies would be offended at it. For I think (saith the Apostle) that God hath set forth us the Apostles last, as it were, men appointed to death. For we are made a spectacle unto the world, to Angels, and to men. Wherefore I beseech you be ye followers of me.

For Consolation.

This serves for comfort to God's children, that the Angels are their Ministers.

1. In their lives, they have them under God their protectors, the Lord bids them protect, preserve, succor, comfort, relieve such a one, he is in distress, he is my servant: The very Angels were purveyers unto Elijah. The Angels ministered unto Christ, they strengthened him, when he was in the garden, when he suffered in his human Nature. So the children of God find it to their comfort that the Angels refresh, comfort, support and protect them in their greatest extremities.

2. When they die, the Angels carry their souls into Heaven.

3. At the day of judgment, they gather the elect unto Christ. He will send his Angels 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 happiness of all the Saints, who are here in the text called heirs of salvation. God gives them his Son, and that's the height of mercy: God gives them his Angels for their Guardians, so those two Scriptures are abundantly fulfilled. Psal. 34. 9. O fear the Lord, ye his Saints, for there is no want to them that fear 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 Angels, is too much Idolized by some, which fall to the worshiping of them. This is flat Idolatry; 〈 in non-Latin alphabet 〉 , is abhominable: And this Doctrine is too much slighted by others, who are not thankful to God for the Protection of Angels. Both these extremes are to be avoided, and our duty is to look upon Angels as fellow servants, and beg of God their Ministry: And for all deliverances we should return unto God the praise and glory of all, in the language of the Psalmist, Psal. 115. verse. 1. which shall be my conclusion, Not unto us, O Lord not unto us, but unto thy name give glory for thy mercy and truths sake.

GOD'S PROVIDENCE COMMON AND SPECIALL SET FORTH.

THE best of men in the Church Militant, have their failings: There's no gold but hath some ore, and dross in it, no wheat without some chaff, none of God's children but have some spots.

We need go no further then the Instance of my Text. Asa King of Judah a zealous Reformer, one that entered into a solemn Covenant with the Lord, one so full of courage as to depose his Mother Maachah for her Idolatry, and cut down her Idol: a • d of this King the Holy Ghost gives this final judgment— Nevertheless the heart of Asa was perfect all his days. Yet notwithstanding here are upon Record; several faults of King Asa, viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproof, from the mouth of the Lord, for oppressing some of the People, and in his disease not seeking the Lord, but the Physicians. Hence the Apostles assertion is evidently proved, That in many things we offend all: The Apostles exhortation should be to everyone of us, instead of a particular Application, Be not high minded but fear: Let him that thinks he standeth, take heed least he fall. The sins of Saints should be our warning piece, and hence we should learn caution, vigilancy, and heart-Inquisition. We are men of the like passions, and therefore ought to commiserate our Brethren, and likewise entertain a holy jealousy over our own hearts, considering that we also may be tempted.

To come to the Text: These words were spoken by Hanani the Seer to Asa King of Judah. And although they met with no better entertainment then a Prison, yet are no whit less to be valued. Plain faithful dealing is highly to be prised, notwithstanding it meets with course usage almost everywhere. It was Asaes great fault to rely on the King of Syria, and not on God verse. 7. Likewise he sins against the experience of a signal deliverance from the Ethiopians and Lubims verse. 8. But what are the best of men if left to themselves? Hezekiah a rare King, failed in the business of the Ambassadors of the Princes of Babylon: We read God left him to try him, that he might know all that was in his heart.

This plain-dealing Prophet having charged home, and thoroughly aggravated the Kings faul • s, lays down in my Text a strong Reason, or Ingagement for him to rely on the Lord For the eyes &c. Wherein are observable a description of Providence, of God's Omni-presence, and the special manifestation & exhibition thereof.

1. Here is a descri • tion of Providence, by the eyes of the Lord. The eye of the Lord is clear, and ten thousand times brighter then the Sun: The eye of God searcheth, and penetrates the most secret things: It seeth anything, observes, discovers, pierceth, converts, revengeth. All things are naked, Diaphanous unto God: With him the very inside is outside, secret or open, dark or light, night or day are all one with the great All-seeing God. God at once perfi • lie seeth & knows all things, by one clear act of Intuition, unico actu simplicis Intelligentiae, (as Schoolmen say) he universally, suddenly knows everything. Creatures know successively per prius & posterius: But the Creator knows all at once. Yet we must interpose a Caution that wh • n we read of God's eyes, hands, feet, &c. We must not understand them litt • rally and properly, but figuratively and improperly, or rather 〈 in non-Latin alphabet 〉 , Herein God condescends to our capaci • y and apprehension, and speaks after the manner of men. And the Rule in Divinity is to be especially observed, Q • ae dicuntur 〈 in non-Latin alphabet 〉 intelligenda sunt 〈 in non-Latin alphabet 〉 . The like passage we have in Zechariah, They are the eyes of the Lord, (i. e.) his Providence, which observes all that is done everywhere.

2. Here is a description of God's Omni-presence from these words— Run to and fro throughout the whole earth. Angels are said to be definitive in loco: Bodies circumscriptive, but God is in loco repletive: His Center is everywhere, and his Circumference nowhere. Chrysostom observes that God is everywhere (i. e.) because he fills all places, and yet nowhere (i. e.) confind to no place. Augustine goeth further and saith, That God is wholly in Heaven, and wholly in earth, not by vicissitudes but all at once: This is most fully confessed by David, Psal. 139. 7, 8, &c. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there &c. The scope of the Psalmist is to show (as judicious Musculus observes) There is not any place, anywhere, in which I may be hidden from thy sight.

3. Heres a Manifestation of special Providence to the children of God, thus described— Whose heart is perfect toward him, (i. e.) sincere. A perfection of parts may and must be attained in this life. A perfection of degrees is reserved for another world. Now as the general and common Providence of God, extends it self towards all the creatures, so there is a special distinguishing Providence, which exerts it self, and acts vigorously for the Provision, Protection, and Consolation of those that fear God, and walk uprightly before him. God puts forth his power to help them, so Piscator translates the words. So then the sense of the words I conceive to amount to this effect, that all things come to pass by Providence, nothing by chance in respect of God: For he seeth all things, and knows all things; All the affairs and transaction in the Universe, are manifest to God's all seeing eye, the hidden deeds of darkness, the secretest reservations of the mind and thoughts of the heart are all known to him. Further there is no creature, whether vegetive, sensitive, or rational, but is ordered and disposed by this Omnipotent, and overruling Providence. The Providence in general, ad rerum usque minima perting it. Every creature how mean so ever, is under a Providence: But in a more especial and peculiar manner, the sons and daughters of God by grace, and Adoption: the Family of the first born, which as in the Text are described to be those, Whose hearts are uprigh before God: these I say are under a choice distinguishing Providence.

From the word • thus divided and expounded, I collect two points of Doctrine: the first whereof I propound thus.

That there is a Providence of God, which extends it self to the [Doct. 1] ordering, and governing of all the creatures throughout the whole world.

The other Doctrine (which chiefly I shall insist on) is this.

That there is a special distinguishing Providence, which in a [Doct. 2] peculiar manner manifests it self for the benefit of the upright, even all the children of God.

I resume the Inlargement of the first Doctrine, and will dispose of my method of handling it on this wise.

1. By proving the truth of the point.

2. By making inquiry into the Nature of Providence, what it is, and how it discovers it self in it's various operations.

In the 3. place, I shall make some profitable improvement of the Doctrine of Providence, as reducible unto point of practice.

Now first I am to prove that there is a Providence. I purposely wave all Heathenish names of Fortune, Fatall necessity, Augurium, Lucky stars, Lucky Birds &c. Which are so far to be detested, as not once to be named amongst Christians, Homer doubtless implied a Providence, by a golden chain hanging down from heaven. Seneca acknowledgeth more plainly a Providence, in that he saith What ever we do or suffer comes from above. But I know no Necessity of going to the Philistines to whet my sword or spear. I shall according to Naomi’s counsel to Ruth, (though in another case) not be found gleaning in another field, but that of Scripture, and Reason: by help whereof I shall endeavor the proof of what I have asserted from the Text.

1. I repair unto Scripture Testimony, and that is instar omnium. And because the heap is so great, I shall gather sparingly, some only amongst many, which are the most pregnant, and apposite Proofes, viz. From the testimony of Job, David, Solomon, Christ and the Apostle Paul: and in the mouth of two or three witnesses, the truth will be established.

Lets consider the Testimony of Joh, His eyes (saith he (are upon the ways of man, and he seeth all his goings. Thy visitation (saith he) hath preserved my Spirit.

And to the Testimony of Job, we'l add David, who plainly sets forth Divine Providence, when he saith that the Lord Covereth the heavens with clouds, who prepareth rain for the earth, which maketh grass to grow upon the mountains. He giveth to the Beast his food, and to the young Ravens which cry. To the same purpose he speaks in another Psalm, wherein he extolls the righteousness of God: Thy righteousness (saith he) is like the great Mountains: thy Judgments are a great depth, O Lord thou preservest Man and Beast. Which scripture compared with Gen. 8. 1. it will appear, how the mercy of God was extended to Man and Beast, and likewise Jonah 4. 11. The multitude of Cattle were objects of God's compassion towards Nineveh. Further lets take notice what attestation Solomon gives to the truth delivered: The wise man assures us, that the ways of man are before the eyes of the Lord, and he pon • ereth all his goings. And more fully he speaks of Providence, both towards good and bad, that the eyes of the Lord are in every place, beholding the evil and the good. This plainly declares that nothing can escape God's Providence, as an Excellent Commentator observes. Above all Testimonies Christ the truth and the life, fully declares the government of Divine Providence. He instanceth in Lilies, the grass of the field, Mat. 6. 28. verse. 30. In the Sparrowes, the heirs of our head, Mat. 10. 29, 30. And Christ draws an Argument à minore ad majus: wherefore if God so clothe the grass of the field, which today is and tomorrow is cast into the oven: shall he not much more clothe you, O ye of little faith? And the Apostles of Christ confirm the truth of him, their Master. For Paul preaching at Athens plainly proves, that God gives to all li • e and breath and all things. And he quotes Aratus the Poet, For in him we live and move and have our being? Follow the same Apostle in his Epistle to the Romans, For of him and through him, and to him are all things. Likewise in the Ephesians, we read, that God worketh all things after the counsel of his own will: and to the Hebrews, he declares that all things were upheld by the word of hi • power, (i. e.) the power of Christ. It is God that mo • eth all in all.

Having thus by several Scripture Testimonies given abundant proof of the Doctrine, I now come to the Confirmation of the Doctrine, by evidence of Reason. Amongst many that might be alleged, I will fix upon six Reasons, which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered.

2. Confirmed by evidence of Reason.

1. The first reason shall be drawn from the order and harmony amongst creatures. In the Nature of things there's an order, disposition, succession, conservation, and propagation of each species. Fire and water would consume each other, if they were not hindered by Providence. God is a God of order, and preserves all things in order. He made all things in order, number and measure He sets bounds to the Sea: Hitherto shalt thou go and no further. Were it not for a supreme overruling Providence, the Sea would break out and drown the whole world. Now this order must proceed from an ordaining cause which ordereth and disposeth of all things, and this is God: He telleth the number of the stars, &c.

2. We prove a Providence from the Provision that God makes for all the creatures. God feeds the fowls of the air: Behold (saith our Savior) the fowls of the air: for they sow not, neither do they reap, nor gather into barns: yet your heavsnly Father feedeth them. Are ye not much better then they? He clothes the grass of the field. He takes care for the beasts of the field: He sendeth the springs into the valleys, they give drink to every beast of the field, the wild Asses quench their thirst. The young Lions roar after their prey, and seek their meat from God. God knows how many Ravens are in every nest, and sends them food. God feeds the worms, and provides for all creatures. The Providence of God extends itself to the least of creatures, and in a more plentiful manner to mankind. All sorts of men taste of God's Providence: For his eyes are upon the ways of man, and he seeth all his goings. Hence Christ commands doing of good, That ye may be the children of your Father which is in Heaven: sor he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. But especially God's children have experience of God's gracious Providence toward them. It's a choice Promise mentioned by the Prophet Isaiah, But now thus saith the Lord that created thee, O Jacob, and he that formed thee O Israel, fear not for I have redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee, and through the rivers they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. For I am the Lord thy God, the holy one of Israel, thy Savi • ur: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

3. We prove a Providence from that virtue that goeth along with those means which God hath ordained sor our preservation meat, drink, and clothing: 〈◊〉 have neither heat, life, strength, nor comfort in themselves. They neither can give, nor continue heat, or help: were it not for a special providence which gives virtue unto them. It's God that makes the meat to nourish us: It's God that makes the clothes we wear, to warm us. The whole virtue and benefit which we receive from them, comes from the Providence of God: This in Ciceroes language, is called Prudence, or Providence: And in Q • inctilians it's put for God himself.

4. We prove a Providence from various events, distinctions, appointments of affairs here below. God sets up one, pulls down another: By me Kings reign (saith Wisdom) and Princes decree justice. And in Daniel we read of the Watcher, He cried aloud, and said thus; hew down the tree and cut off his branches, shake off his leaves and scatter his fruit, let the beasts get away from under it, and the fowls from his branches: They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as Oxen, and they shall wet thee with the d • w of heaven, and seven times shall pass over thee, til • thou know that the most high ruleth in the Kingdom of men, and giveth it to whomsoever he will. One is rich, another is poor: one honorable, another contemptible: one a King, another a subject. All these several stations in the world, come to pass by an overruling Providence: (for even Cicero himself consesseth, that the world is governed by Providence) That there is any government in the world is a Providence: for the wicked are far the greatest number, and they hate the righteous with a perfect hatred: were it in their power and they might have their will, there would be no rule, no government at all • : their lost and humor would be all the Rule they would go by. But there is a Providence that curbs these men, to keep them in awe, and strikes in them a sear of God and of men, who are in Authority, who although they hate them, yet stand in awe and fear of them.

5. We prove a Providence from God's pr • servation of his Church, from the rage of the Devil and his Instruments, in so much that the gates of Hell neither can nor shall prevail again • t it. Though there be Legions of Devils and wicked men, and they unite their forces, and combinations, with all▪ their might and main, and the Church is but a little flock: yet God graciously preserveth it. That one promise, Lo I am with you always, • nto the end of the world: makes more for the Church, then all the malice of men and Devils can make against them. The Serpents seed always persecutes the promised seed, and if Satan and his Instruments could obtain their will, they would (as that monster of Rome wisht of the Senators necks) destroy the whole Church at one blow. But still the Church is preserved, notwithstanding all the inveterate malice, and opposition of men and Devils: Maugre all their violent oppositions, God will keep this vineyard of red wine (i. e.) his Church: so he promiseth I the Lord do keep it, I will water it every moment least any hurt it &c.

6. From the horrors of Conscience, and dreadful punishments that befall the wicked, for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. So that a man shall say, verily, there is a reward for the righteous, verily he is a God that judgeth in the earth. When such puni • hments befall men, many are apt to bewail their hard fortune, (that's their heathenish language) whereas they ought to consider of a Providence disposing, ordering, and appointing all. We read concerning Christ's sufferings on this wise, Him, being delivered by the determinate counsel and fore knowledge of God, ye have taken, and by wicked hands have crucified and s • ain. There was an Act of malice in the Jews, and even the height of wickedness but an Act of Providence in God, by whose p • rmission and free appointment this came to pass.

2. In the second place we will inquire into the Nature of this Providence. Waving impertinent questions amongst Epicures and Stoics, and likewise avoiding their Phrases, I shall accord with Orthodox Divines, who give this Definition of Providence, viz. It is a temporary action of God, whereby he moveth and directeth all things after the counsel of his own will to their proper ends.

1. I call it an Action, to distinguish it from the Attributes of God.

2. I call it temporary to distinguish it from the eternal decree.

3. I say that by this Providence, God moveth and directeth all things, to show that God is not idle in heaven, as Epicures ignoran • lie and foolishly dream: this Providence is operative, this Providence goeth through the whole world. It feedeth the Ravens in the nest, when the damme forsakes them. By this Providence the O • triches eggs are hatched when they are forsaken, and left to the wild beast, by the unnatural damme.

4. By Providence God acts after the counsel of his own will. This showeth that God doth nothing unadvisedly and rashly, but useth his own knowledge whereby he perfectly understands all things, and his wisdom whereby he doth dispose all things being known. And this God doth of his own will. He is a most free agent, and he is not in the least compel'd, and he needeth not the 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 counsel of his own will, that himself in all things may be glorified.

5. God doth direct all things to their proper ends, to show that God doth not only govern things generally, by ordering and disposing of all the creatures, but everything particularly, taking care of every worm, 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 the Act; but the obliquity of it: He suffers and bears with the Iniquities of the Amorites: And yet God is not author sed ultor peccati. God hardened Pharaohs heart: He may withdraw his grace being not bound to give it.

2. This Providence is only effective of and approoves what is good. The Providence of God allows no man's w • ckednesse: God is good and doth good, and nothing can come from God, but goodness: 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 and Designes, are all known to God with all their circumstances: so saith the Apostle, Known unto God are all his works fr • m the beginning of the world.

4. This Providence is most wise. If we speak of wisdom, God is wise: With God is strength and wisdom. The Apostle admireth the depth of his wisdom.

5. This Providence is distinct & particular to every worm, to every sparrow, to all the creeping things, to every herb, to every pile of grass: They all grow by Providence.

6. This is always a working, always protecting, providing, careing. Epicures deny a Providence: Stoics acknowledge a fatal necessity. Peripatetics 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, & Stoics, who maintained a fatal necessity. And of Peripatetics, who denied the ruling and governing power of God. These opinions, the Scriptures fore recited confutes, and I may say the less because such excellent pains hath been taken on this Argument by a Learned Dr. of our University.

2. This yields matter of reproof unto two sorts.

1. Such as observe no Providence, heedless, careless 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 ways and then father their Actions upon Providence. Solomon saith, The foolishness of man perverteth his way: and his heart fretteth against the Lord.

3. Here's matter of Instruction. Let us hence learn our duties.

1. Take especial notice of Providences • : study these wheels of Providence. These are wheels in the middle of wheels, and these require our special 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 thankful for all passages of Providence, for prosperity and adversity, shall we not (saith Job) receive good at the hand of God, and shall we not receive all.

4. Learn by all Providences to be more holy, and more circumspect in thy life. He makes best use of Providences, who learns more holiness, humility, and conformity to the will of God.

5. Serve God's Providence in the lawful use of means. Men may not lie in a ditch and cry, Lord help us: God that appoints the end, appoints the means. We may not make a separation between them.

6. In all straits and di • ficulties, comfort thyself with the consideration of God's Providence. O do not distrust Providence, It's the Apostles exhortation: Cast thy care upon him, for he careth for thee. And our Savior's exhortation is, take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be clothed?

As there is a general Providence towards all: So there is a special [Doct. 2] di • tinguishing Providence tow • rds all God's Children. This is the second doctrine. That the special Providence of God is extended towards the Protection of God's Children, will f • lly appear by Scripture examples, and Scripture Reasons, which when we have proved, we shall reduce all unto point of practice, by some useful Application.

1. For Scripture examples, amongst many these are most eminent. A Providence in an especial manner delivered Isaac, between the Knife and the Altar. The Angel calls out of heaven saying, Lay not thine hand upon the Lad, neither do thou anything unto him: We • hold consider (as Calvin observes) how God helped in the very Article of time, and delivered him from death to life. What preservations and special Providences did Jacob me • withal, being delivered from Esau's rage, when bloody intentions were turned into embraces. Jacob feared least he would • lay the Mother and Children, yet by special Providence Esau ran to meet him and embraced him, and fell on his neck and kissed him and they wept.

In Joseph there is a Series of Providences, a conca • enation of preservations. His brethren hated him and threw him into a pit: And in that pit there was no water. He was bought and sold by the Ishmaelites and Po • ipher: cast in Prison, and in the same Prison where were the Kings prisoners. The chief Bu • ler and Baker, were in the same prison. They dreamed, Joseph gave the Interpretation: But yet God's time of deliverance was not come. Pharaoh dreams, Joseph interprets his dream, and is advanced and made Ruler over all the Land of Egypt. A f • mine f • ll out, Joseph's brethren came to buy corn, Joseph supplies them. Stephen recites the History, and acknowledgeth a special hand of Providence: The Patriarchs moved with envy, sold Joseph into Egypt, but God was with him.

The History of Elijah, is remarkable: sometimes a Brook, sometimes a Widow woman, sometimes the Angels themselves were his P • rveyors: and the very Ravens, those greedy Birds of prey brought him meat.

The History of the Jews delivered from Haman is especially remarkable. Haman utterly plotted their ruin: He had the royal assent granted, the day set, Haman on purpose went to beg Mordecai for the Gallows, but see what intervened by the special hand of Providence, On that night the King could not sleep, and he commanded to bring the book of records of the Chronicles, and they were read before the King: after reading whereof the King advanced Mordecai, and made Haman his desperate Enemy to make the Proclama • ion. And Esther being entertained Q • eene in the room of Vashti, she supplicated for her own life, and the life of her people. And the mischievous devices of Haman were turned • pon his own pate: and as he meated to others, the same measure he received, the Text expressly shows: So they hanged Haman upon the Gallows that he had prepared for Mordecai: Then was the Kings wrath pacified.

The three Children in the fiery furnace, Daniel in the Lions den, Peter out of Prison were all miraculously delivered by the Ministry of Angels. The Apostle Paul delivered, when above forty had bound themselves with an oath in a conspiracy against him. And especially Acts 21. 30, 31. We read of a wonderful deliverance (as we say) between the cup and the lip, And all the City was moved, and the people ran together, and they took Paul, and drew him out of the Temple, and forthwith the doors were shut, and as they went about to kill him, tidings came unto the chief captain of the Band, that all Jerusalem was in an • proare. By this Diversion the Lord wrought a signal deliverance for his servant Paul. What deliverances had David at Keilah & En-gedi, even when Saul had hēm'd him in, and (as I may say) had him in a Pound, not likely to escape, yet then by way of diversion he was delivered: and Saul went on this side of the mountain, and David and his men on that side of the mountain, and David made hast to get away for fear of Saul: for Saul and his men compassed David and his men round about to take them: But there came a messenger unto Saul, saying, hast thee and come: for the Philistines have invaded the Land. In that needful Instant the Lord made a plain way for his servants escape.

I might Instance in many remarkable passages of Providence rerecorded in human Authors. The tide brought in shel-fish for the besieged Rochellers. There was one Merlin, who at the Parisian Massacre hid himself in a Hay Mow, and every day a Hen laid an egg there, by which he was kept alive. Another was hid in a close hole, and a spider weaved a web at the door, so the Persecutors went away. But there is no necessity of lighting a candle to the Sun that went before. No example may be compared to those which are recorded in the Word of God. To Scripture examples, I will add Scripture reasons, why doth God extend such special Providences towards his own people.

1. Let us consider the high estimate and value God puts upon them. They are his Jewels: They shall be mine, saith the Lord of hosts, in that day, when I make up my Jewels, and I will spare them as a man spareth his Son that serveth him. They are a crown of glory and a diadem of beauty. They are a peculiar treasure, they are as dear unto him as the Apple of his eye.

2. Consider the relations between God and the godly.

They are his Children, he their Father. They are his adopted sons and daughters. Now it is the duty of a Father to take special care for the preservation of his children. They are his spouse, and he their Husband: For so the Lord professeth, Turn, O backsliding children (saith the Lord,) for I am married unto you, and I will take you, one of a City and two of a family and will bring you to Zion.

3. All the promises of God are made unto the godly. For (saith the Apostle) all the promises of God are in Christ yea and Amen unto the glory of God by us. Promises of Protection belong to God's children: Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel: fear not, for I have redeemed thee, I have called thee by thy Name, thou art mine. When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Promises of direction are made to God's children, Thou shalt guide me with thy counsel and afterward receive me to glory.

4. All the Attributs of God put forth themselves for the good of God's people, viz. His mercy to pardon them, his wisdom to counsel them, his power to defend them: (as the Prophet Isaiah saith) Fear not thou worm Jacob and ye men of Israel: I will help thee, saith the Lord and thy Redeemer, the holy one of Israel.

5. The ministry of Angels is employed for their defense. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Are they not all Ministring Spirits, sent forth to Minister for them, who shall be heirs of Salvation? And for the offense of their enemies, as in the case of Sennacherib and Herod, who fell by the Angel of the Lord.

6. The Saints experiences are abundant proof hereof: Pa • l speaks how God delivered him out of the hand of the Lion. He spake of Nero, that cruel Persecutor of the Church. What Protections, deliverances have God's people met withal? What Providences to supply their wants in the most needful instant? What deliverances from Fire, Water, Robbers, Murderers? Great things can many of God's children speak in this particular: Time would fail me to produce those Instances, which Saints experiences have abundantly afforded in this Particular.

This then being so, this Doctrine may be serviceable for these uses.

1. To reprove the madness and folly of wicked men, who set themselves in opposition against God's children. They labor to root out their memory, and plot their utter ruin and destruction: but, though the wicked watcheth the righteous, and seeketh to s • ay him, the Lord will not leave him in his hand, nor condemn him, when he is judged. Wicked men are limited, and can go not a jot further then God will permit them.

2. Here's matter of Instruction to the children of God. Doth God take the care of them, Let them be sure to keep in God's ways, and walk according to the rule of his Word. Let none neglect means appointed by God, under any presumptions of Providence, that would be a tempting of God. You know how the Devil tempted Christ to leap down the Pinacle, when as there was a pair of stairs, an ordinary way to go up and down. Let none upon pretence of secret impulses of their own spirits, act any irregular thing upon Pretence of Providence. God's Providences do not contradict the rule of the word. Let none distrust Providence in their greatest straits and difficulties. God hath supplied, and is able still to supply: He hath delivered and is able still to deliver. Read two experiences one of David against the Lion and Bear. Thy servant (saith David to Saul) slew both the Lion and the Bear, and this uncircumcised Philistine shall be as one of them. Another deliverance we read, is of the children of Israel against Pharaoh: Thou didst (saith the Psalmist) divide the Sea by thy strength, thou breakest the heads of the Dragons in the waters: Thou break • t the heads of Leviathan in pieces and gavest him to be meat for the people, inhabiting the wilderness, This was spoken of Pharaoh and his host. These examples drawn from experience, and former mercies should be as so many Engagements to trust God for the time to come.

Here's one Use more, and that is for consolation unto God's children. They are in Covenant, and under the wings of special Providence: As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: So the Lord alone did lead him, and there was no strange God with him. He promiseth to be their Rearward: Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, the glory of the Lord shall be thy Rearward. This is an allusion to God's carrying his children out of Egypt: And the Lord went before them by day, in a pillar of a cloud to lead them the way: and by night, in a pillar of fire to give them light, to go by day and night. Now against all despondencies, fears, doubts, dangers, let God's children comfort themselves, with the consideration of God's special Providence: God takes care and makes special Provision for them, wherefore let them do their duty, and leave all issues to God.

The duties are these,

1. To study the Word, and be well acquainted with it. The Scripture is the sure Word of Prophesy, certain, infallible: we must trust and venture all upon it.

2. To live by faith: when sense fails, let not faith fail: Believe God is as good as his word. Believe, though sense and reason be non-plusd. So did Abraham in the case of Sarah, and so in the case of Isaac. No life to that mentioned by the Apostle to live by the faith of the Son of God.

3. To set the Spirit of prayer a working. Pray for thy daily bread, and for daily Protection: So that thou mayest feel all coming in as an Answer of Prayer. And a Samuel a child of prayer is the most welcome mercy.

4. Beware of murmuring and repining when thou art delayed. Learn to wait God's time: His convenient time is the best. He helps in the most needful time. Let him (saith Augustine) choose the opportunity who so freely gives the mercy.

5. What ever thou wantest, be sure to be more thankful then ever, sor what thou hast received before. Thankfulness is a cunning way of begging: Put thyself in other men's cases, and consider how thou aboundest in comparison of them. Look into Prisons, Poor men's cupboards, and how oughst thou to pity them in their wants, and be thankful for what thou enjoyest.

6. Sixthly and lastly, be still renewing thy title and clearing up thine evidences for heaven: for the more thou securest that, the more secure thou mayest be of this special distinguishing Providence. For though I believe not (but abhor that opinion) that Dominium temporale fundatur in gratiâ, and I am far from the Anabaptistical opinion of thinking wicked men usurpers, as having no right of Creatures to outward things: yet I am fully assured, that only the Godly have outward things sanctified through Christ. With Christ they have all things: And having Christ, is that which makes a mercy to be a mercy indeed: All things are Yours (saith the Apostle.) The wicked of the world have outward things ex largitate, by common Povidence and bounty, the godly have all ex promisso by Promise and Covenant. Wherefore here lies the great duty to get assurance, that what ever we have, we enjoy as a Covenant mercy, streaming to us through the blood of Jesus Christ: for it is Christ alone that sweetens what ever we enjoy, without him all is bitter: with him everything is sweet.

JERUSALEMS REMEMBRANCERS UNFOLDED ON A SOLEMNE FAST DAY.

UPON perusal of the 1. verse. We shall find that self same thing put into practice, which is earnestly charged upon us, as our grand duty in the Text for Zion's sake, &c. Which words some learned expositors understand to be spoken of the Prophet Isaiah, whose prayers were incessant in the behalf of Jerusalem: But I rather concur with Scultetus, Musculus, &c. Who understand them spoken of God promising, and not of the Prophet praying. For the words are a prophecy of Israel's deliverance out of Babylon, and of the glory and happiness that shall be put upon the Church of God. And Zion and Jerusalem are a Type of the Christian Church: So that God will neither let the world nor the Potentates therein rest, until there be a full, clear, and conspicuous deliverance, offered for the Church of God. Hence the Gentiles shall take notice of such wonderful works of God. Vers. 2. The Gentiles shall see thy righteousness, [Vers. 2] and all Kings thy glory, &c. The Church that was so much afflicted, [Vers. 3] and distressed, shall be called by a new name, verse. 3. No more termed desolate; but Hephtzibah, and Beulah, verse. 4. And the moving cause of all this is Amor complacentiae, For the Lord delighteth in [Vers. 4] them. Which delight is amplified by a similitude, Vers. 5. For as [Vers. 5] a young man marrieth a Virgin: so shall thy Sons marry thee. And as the Bridegroom rejoiceth over the Bride: So shall thy God rejoice over thee. For the accomplishment of this great work to make the Church a glorious Church, the Lord raiseth up eminent Instruments, Vers. 6. I have set watchmen upon thy walls, O Jerusalem, [Vers. 6] which shall never hold their peace day nor night, &c. Jerome understands Angels, Prophets, Princes, Teachers. And some conceive that faithful Governors, and faithful Ministers are here meant by the watchmen of the walls: even all such as are in public place and authority, who are diligent in their watch and importunate solicitors, such as will have no nay, and will never cease begging, but are constant day and night, as well in bad as good times in pouring out their hearts in prayer, in the behalf of Jerusalem.

These things premised, I resume the words of the Text, wherein there's offered to our consideration, a charge of greatest concernment unto the watchmen: For the Lord having promised such eminently useful Instruments, for the effecting these great things promised to Jerusalem, and the Lord having given a Character of their fidelity, that they shall never hold their peace: but shall be busied in praying for, or instructing of the people of God in their duty: Now the Lord by an Apostrophe directs his speech to those watchmen, and chargeth them with the main duty of the Text, Ye that make mention &c.

1, Wherein are three things to be observed.

1. The perrsons described by a note of distinction, to whom the charge is given ye that &c.

2. The substance of their charge set down Negatively in two expressions.

1. Keep not silence.

2. Give him no rest.

3. The main end and design intended, that Jerusalem should be made a praise in the earth.

4. The duration and continuance of this charge, or employment of these persons that make mention of the Lord: keep not silence till Jerusalem be established, (i. e.) Their prayer must so long continue, and they may not cease till Jerusalem be established, and the gracious promises accomplisht, in behalf of the glorious condition of Jerusalem.

Before I give you the Doctrines, I shall for explication of the words, resolve a few Queries.

1. What is meant by those that make mention of the Lord? [Q. 1] [Ans.]

Calvin understands them of the Ministers that Preach the Word of God. The 70. renders the words 〈 in non-Latin alphabet 〉 . And the vulgar edition renders it verbatim Qui reminiscimini domini: So Jerome, Vatablus, Osiander. And our Marginall note in our English translation is, Ye that are the Lord's remembrancers: some conceive this speech to be an Allusion to that standing office in Kings Courts of Remembrancers: Corn. A. Lapide upon the place tells us that the Kings of Judah had Maskirim, Admonitores whose office was to put the King in mind of weighty affairs. Junius renders the words, Qui commemoratis Jehovam. Rememorantes Dominum, So Vatablus and he gives a marginal note Qui reminisci facitis Domini.

I shall not peremptorily determine, which is the best of these translations. Neither shall I confine the duty of the Text only to Ministers. They in an eminent manner are the Peoples mouth unto God, and God's mouth unto the people. And this duty of being the Lord's Remembrancers belongs to them: not that God needs any putting in mind or remembrance, but that he would have us do our duty by assiduous supplications: Yet we may not exclude any of God's children from practicing the duty of the Text, in presenting prayers, making diligent addresses unto the Throne of grace. Though it belong unto all godly men, yet in a more special manner to Ministers. So Calvin on the place.

2. What's meant by not keeping silence, giving God no rest? [Q 2] [Ans.]

These two come to one and the same effect, implying that they ought to speak, and continue importunate in speaking: They should speak aloud, and never give over speaking. The words are Metaphoricall took from those who are indefatigable solicitors, and will take no denial. Here's a Character of fervent prayer, which gives the Lord no rest. (i. e.) earnestly and incessantly plyeth the Throne of grace, and will take no repulse. Of this more anon.

3. What is meant by Jerusalem? [Q 3] [Ans.]

For Answer, Jerusalem is either taken literally for the place and Metropolis of Judea, or rather by a Meton • mia continentis, as it signifies the whole body of the Inhabitants there: or else Mistically for that Jerusalem which cometh down from above. And this is either universal or particular. The universal Church is the whole body of believers, dispersed through the whole world. The particular Church is that wherein we live: And this according to judicious Carthwrights division, is of one Nation, or of a narrrower compass. And the same Learned Author gives distinct definitions of them both. A Church (saith he) of one Nation is that which is gathered under one politick civil government. A Church of a more narrow compass, is such a particular Church or Parrish, that dwelling in one place, may conveniently at one time, be taught by the mouth of one Minister. Now both for the Church in general, and for the particular Church especially wherein we live we ought to pray, and make frequent supplications to the Throne of grace. For the whole body of Christ (i. e.) the universal Church we must pray: for the National Church wherein we live, under the visible Ministry and dispensation of visible Ordinances, and where there are visible Professors. We may not straighten our prayers, nor confine the Church of Christ (as the Donatists did of old) only to a narrow compass in Africa. Although in a true Church, where are true Ministers, true Sacraments, and God hath blest the Ministry with converting of Souls, yet there may be many rotten professors, many formalists, many hypocrites: yet we must labor to reform what we can, and pray▪ incessantly for amendment of what is amiss, but we may not separate from a true Church: We must separate from Heathens, and from Antichrist. We are to come out from amongst them, but we may not gather Churches out of Churches, that were to make a schism between the members, amongst themselves, and to subdivide the body of Christ, and make a separation, where we ought to endeavor an union.

4. What is meant by establishing Jerusalem a praise in the earth? [Q. 4]

To make the Church a praise is all one (as Calvin observes) [Ans.] as to make it glorious, for that the Lord's remembrancers must pray that Jerusalem may be the subject, and matter of praise, that Christ may rule and settle his Ordinances there, fill it with knowledge, make it eminent for graces, that as verse. 1. The righteousness thereof may go forth as brightness, and the salvation thereof as a lamp that burneth. Then may Jerusalem be said to be a praise in the earth. But of this more largely in the application.

To sum up all. Though principally this charge is given to Ministers: yet in a larger sense, I shall take it according to the judgment of good Expositors, as taking in Ministers and people both, enjoining to both the duty of remembering the Church of God before the Throne of grace: And in an especial manner (though the Universal Church must be remembered) the Particular Church or National Church wherein we live must be remembered: And this remembrance must be a fervent, incessant, and diligent remembrance, till the Lord be pleased to settle it as a nail in a sure place, and bring forth the top stone of Jerusalem with acclamations crying, Grace, grace unto it. This concerns us all, both Ministers and people: We must all pray for the establishment of Jerusalem a praise in the earth.

Which words thus opened, contain one Principal Doctrine, which in it's latitude, and compass, takes in the whole sense of the words.

That it is the obliged duty of all the Children of God, to he earnest [Doct. 1] and assiduous suitors at the Throne of grace, in the behalf of the Church of God. More briefly: We should all as one man continue praying to God, that he would establish Jerusalem a praise in the earth?

1. In unfolding of this point my method shall be,

1. To illustrate the truth propounded by parallel examples.

2. To prove it by variety of precepts, inculcating so great a duty.

3. To confirm it by strength of Reasons.

And 4. To conclude all with some useful Application.

1. For the resuming of what I first propounded, time would fail me to enlarge myself in so great a cloud of witnesses. Some of the chief I will mention, and leave the rest to be supplied in your serious meditations. How earnest was Moses for Israel, the people where God was named, above all the people of the earth. When Amalek was fighting against Israel, Moses his hands were lifted up, and Israel returned Conquerors: when God threatened the utter ruin of that people and offered to make Moses a greater Nation than they: O how zealous was Moses in their behalf, Moses besought the Lord his God, and said, Lord why doth thy wrath wax hot against thy people, which thou hast brought forth out of the Land of Egypt with great power, and à mighty hand? Wherefore should the Egyptians speak and say: For mischief did he bring them out, to slay them in the Mountains, and to consume them from the face of the earth? Turn from thy fierce wrath and repent of this evil against thy people, &c. So Numb. 14. 18, 19. The Lord is longsuffering and of great mercy, forgiving iniquity, &c. Pardon I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now. Psalm. 106. verse. 23. Therefore he said he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.

To Moses, I will add Samuel, as he himself was a Son of prayer, so he was a praying man, 1 Sam. 7. verse. 9. He cried unto the Lord for Israel, and the Lord heard him. 1 Sam. 12. 23. Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you, but I will teach you the good, and the right way. Moses and Samuel have Characters of honor put upon them, for praying persons, Jer. 15. 1. Moses, Aaron, • nd Samuel, are all • three join'd together. And Psal. 99. verse. 6. Moses and Aaron among his Priests, and Samuel among them that call upon his Name. These were noted for choice Intercessors with God. So likewise David was a man made up of affections towards the Church of God. Psal. 14. 7. O that the Salvation of Israel were come out of Zion? when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Psal. 137. 5. If I forget thee, O Jerusalem, let my hand forget her cunning. Psal. 51. 18. Do good in thy good pleasure unto Zion, build thou the wall • s of Jerusalem Psal. 25. 26. Redeem Israel, O God, out of all his troubles. How doth Daniel urge the most prevailing arguments, in the behalf of Jerusalem. Dan. 9. 18, 19. O my God, incline thine ear, and hear: open thine eyes, and behold our desolations: and the City which is called by thy name &c. O Lord hear, O God forgive, O Lord hearken and do, defer not for thine own sake, O my God: for thy City and thy people are called by thy name. I might instance in Isaiah, Jeremiah, Ezekiel, Ezra and Nehemiah, who all were much upon their knees for the public, and made the very burden of their prayers (as it were versus intercalaris frequently repeated) the establishment of Jerusalem, upon the sure basis of truth and peace.

If we pass from the Old Testament unto the New, we shall find the whole Church earnest for one man, Act. 12. 5. Peter therefore was kept in Prison, but prayer was made without ceasing of the Church unto God for him, 〈 in non-Latin alphabet 〉 , Intentae, So Beza referring to the ardor of the mind. Sine intermissione, so Erasmus. And how speed these prayers, Vers. 7. The Angel of the Lord came upon him, and a light shined in the Prison, and he smote Peter on the side, and raised him up: saying, Arise up quickly. And his chains fell off from his hands. Upon this Scripture il'e give you that observation of an excellent Divine, lately gone from us to heaven, in that rare Sermon called Peters enlargement. The Enemies (saith he) shuts the Prison door, the Church opens Heavens doors, so there's old tugging for the prisoner, but the Church will not let him go; saith God, if you will take no denial, there he is. And as the whole Church prayed for the Apostle: so did one Apostle Paul, pray much for the whole Church, Rom. 1. 9. For God is my witness, whom I serve with my spirit, in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. And Eph. 1. 16, 17. I cease not to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory may give unto you the spirit of wisdom, and revelation in the knowledge of him.

2. To these examples il'e add in the next place Scripture precepts for Proof. Ministers are in a peculiar manner in joined this duty, Joel. 2. 17. Let the Priests, the Ministers of the Lord, weep between the porch, and the Altar, and let them say, spare thy people O Lord, and give not thine heritage to reproach, that the Heathen should rule over them: wherefore should they say among the people, where is their God? All are in join'd Psal. 122. 7. Pray for the peace of Jerusalem, they shall prosper that love thee: peace be within thy walls, and prosperity he within thy Palaces. And James 5. 16. Confess your faults one unto another, and pray one for another, &c.

In the third place il'e assign some grounds, and reasons for confirmation: and these I shall reduce unto three Heads.

1. In respect of God.

2. Of prayer.

3. Of Jerusalem. All these are strong Arguments to persuade.

1. In respect of God, who both expects and promiseth a blessing upon the means. The Lord so expects prayer, as that he will not grant great mercies unto his Church, but in and by his people's prayers: God hath engaged himself in a Bond. His promise is his Bond, and he will have it put in suit before he pay it: See what God promiseth, Psal. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. And Jer. 33. 6. Behold I will cure them, and reveal unto them the abundance of peace and truth. And I will cause the captivity of Judah, and the captivity of Israel to return, and will build them as at the first. So Zeph. 3. 20. In that time I will bring you again, even in the time that I gather you: For I will make you a name, and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. What a glorious Church is Prophecied, and what transcendent beauty will the Lord put upon them. Isai. 54. 11, 12. O thou afflicted, tossed with tempest and not comforted, behold I will lay thy stones with fair colors, and lay thy foundation with Sapphires, and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones. By all these Hyperbolicall similitudes is set forth the glorious condition of the Church in the days of the Gospel. These are great Beauties and excellencies prophesied of the Church: yet as they are worth praying for, so in good earnest they must be sought of God: Jer. 33. 3. Call unto me and I will answer thee, and show thee great and mighty things, which thou knowest not, c. 36. Ezek. 37. Thus saith the Lord, I will yet for this be inquired of by the House of Israel to do it for them, I will increase them with men like a flock. Now prayer is God's Ordinance, the language of his Spirit: the music which he loveth, no Melody in God's account, like unto the prayers of his people. Wherefore though God promiseth great things unto his people, who will not fail one jot of his word: yet he will have his Children plye the Throne of grace. He is the great Master of Requests and loves to see his Court full of Suitors. He is the great God that heareth prayers, and delighteth in prayers, and it is his pleasure that his people should be his remembrancers, even to spread before him the condition of his Church. For though it's best known to him already: yet he will have them call, cry, and seek with Importunity, for the accomplishment of those good and great things, which he intends for his own people. Though deliverance was promised out of the Babylonish captivity at the expiation of 70 years: yet they must pray for it, Psal. 126. verse. 4. Turn again our captivity, O Lord, as the streams in the South.

A second Reason shall be taken from the great benefit of prayer. It is an instrumental means under God, to obtain a blessing. By some it is called Clavis viscerum Dei, virtus omnipotence. Their intentions are good (I doubt not) who use these expressions: yet it is not safe to use them, without an explanation of their sense. Without question great help comes by prayer, yet the help depends not upon what we do, but upon God that gives to will and to do. It is our duty to pray, and the praise and glory of the success and issue coming of prayer, we must ascribe wholly unto the Lord, that heareth prayers.

Now what helps prayer affords, may be represented in these following particular Instances.

1. Prayer is an Universal help. It's Solomon's 〈 in non-Latin alphabet 〉 : when rain is wanting, when enemies get the victory, when there is death, famine, and pestilence, then is a special time to pray, and God promiseth audience, 1 Chron. 7. 13, 14. If I shut up Heaven that there be no rain, or if I command the Locust to devour the Land, and if I send Pestilence among my people: If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, forgive their sin, and heal their Land. This is a Sovereign medicine of God's own appointment for all diseases: This God prescribes as the means, and the blessing of God makes it effectual. This is the poor man's medicine, the sick man's medicine, the oppressed man's medicine. Nay both rich and poor, sick and healthy, honorable and dishonorable, each must go to God and seek his face in prayer. Everyone in this case is a licensed Physician. Every man cannot contribute money, but every man must contribute prayers, and tears for the good of Jerusalem. Everyone hath not strength of body, to oppose the Churches enemies, but everyone must put up sighs, and supplications at the Throne of grace, in the behalf of the Church.

2. Prayer is an invisible help: It passeth through Ambuscades, Courts of guard, strong-holds, and fortifications. There was a strong guard set over Peter: Yet the prayer of the Church prevailed with God, to send an Angel for his deliverance. The Angel came invisibly, and took away Peters chains, threw open the Iron gate, and delivered the Prisoner. So Paul and Silas were cast into Prison, put into the inner Prison, their feet fast in the stocks. Here's imprisonment upon imprisonment: yet their hearts were enlarged, though their bodies were imprisoned, Acts 16. verse. 25. At midnight Paul and Silas prayed, and sung praises unto God: and the Prisoners heard them. The Nightingale warbles out her most melodious notes when her breast is upon a Thorn. I am sure amidst sore afflictions God's people in joy sweet consolations. So that as outward comforts abound, divine comforts superabound. God settles the tranquility of the inward man, amidst the sufferings of the outward man. It is reported that Archimedes made engines whereby he vexed his enemies at a great distance off. Prayer I am sure, millions of miles off can reach the Church as an Instrumental means for its defense, and an offense unto its enemies. Upon Hezekiah's prayer Sennacherib was discomfited, upon J • hoshaphats prayer Moab and Ammon were overthrown, upon Moses his prayer Pharaoh and Amalek were destroyed. And yet all these enemies did not know who hurt them. The prayers of the faithful did rout the enemies sooner, then all their weapons of war. Hereupon Mary Q • een of Scots, was afraid of John Knox his prayers. She professed she stood more in fear of that Ministers prayers, than an Army of men. This help of prayer is ready, when help from earth fails: when we see no visible way to succor us, this Invisible means from Heaven, under God, worketh great things for us. Of all people even enemies themselves are most afraid of a praying people: They meet with them at a distance and wound them, and strike invisibly and give them deadly blows, not knowing who hurts them. Although Achitophel falls a plotting, yet David falls a praying, and so counterplots all his plots. Hence it came to pass, that all the counsels of Achitophel were turned into foolishness. So when a huge Army came against Asa, he betook himself to prayer, and they were discomfited. Prayer will frustrate the secretest cabinet Counsels of Politicians, and disappoint them. What shall I add more? The secretest hidden deeds of darkness, through prayer are manifested and laid naked, and blasted even in the bud.

3. Prayer is a speedy help, Dan. 9. verse. 20, 21. Whiles I was speaking, praying and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy Mountain of my God, yea whiles I was speaking in prayer, even the man Gabriel whom I had seen in the vision at the beginning, being caused to fly swiftly touched me &c. Before we speak God knows our thoughts, and what we would have: and while we are speaking he promiseth to answer us, Isai. 65. verse. 24. It shall come to pass that before they call I will answer, and whiles they are yet speaking I will hear? Before Ammunitions, money, counsels of men can come time enough, our prayers may come at the Throne of grace, and God may give a gracious Answer.

But then a question will be moved. If prayer be such a present help, how comes it to pass that answers to prayers are not returned, [Q.] the chariot wheels of deliverance are long a coming?

For answer, we must know there's no delay, no tarrying in God's decree: though according to the execution thereof we may apprehend [Ans.] delays, Hab. 2. verse. 3. For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. But God fo • bears to answer, that we may cry the louder: and opens not, that we may knock the harder. Wherefore our prayers should have more vigor and fervency: they should be rousing prayers as we read, Psal. 51. 1. Have mercy upon me, O God according to thy loving kindness, &c. Psal. 51. 1. Hear my cry O God, attend unto my prayer. Psal. 64. 1. Here my voice, O God, in my prayer. Psal. 80. 1. Give ear O shepherd of Israel, thou that leadest Joseph like a flock, and that dwellest between the Cherubims, shine forth. Not but that God always heareth: For his ear is never weary that it cannot hear, but that God loveth the earnest and importunate supplications of his Children.

4. Prayer is a prevalent help, Ex. 33. 10. Let me alone that my wrath may wax hot against them, &c. And Moses besought the Lord his God, and said why doth thy wrath wax hot against thy people? &c. What saith the Apostle? Read James 5. 17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months, &c. We are to understand that there's no merit in our prayers, neither may we understand it: as if any human strength, or ability were in the least to be preferred before the strength of God. But these words set forth the wonderful condescension of God to his people, as if it were to suffer himself to be overcome by the fervency and faithfulness of their spirits. Thus Jacob prevailed by prayer. He wrestled with the Angel and prevailed, Gen. 32. 25, 28. He wrestled with God, and God said, thy name shall no more be called Jacob, but Israel, for as a Prince hast thou power with God, and with men, and hast prevailed. Compare this with Hos: 12. verse. 4. Yea he had power over the Angel and prevailed: he wept and made supplication unto him, he found him in Bethel, and there he spake with us. So Hannah poured out her Heart with all fervency, and went away with comfort, and received Samuel a Son of prayers. Devout prayer never goes away with a repulse: As Saul (in his most sober thoughts) said of David. So say I of prayer, it shall do great things and also shall prevail.

3. A third reason shall be drawn from Jerusalem, and that upon a double ground, because Jerusalem needs our prayers, and likewise deserves our prayers.

1. Jerusalem the type of the Church needs our prayers: It is militant on earth. It resembleth Noah's Ark on the surface of the waters tost up and down, it's like to that smoking furnace shown to Abraham, Gen: 15. 17. The Church is like the bush that Moses saw burning, but not consumed. It standeth among the Mirtle Trees in the bottom, Zech: 1. 11. The Church may take up that self same complaint, Psal: 129. 1, 2. Many a time have they afflicted me from my youth, may Israel now say, many a time have they afflicted me from my youth, yet they have not prevailed against me. It is necessarily then an incumbent duty upon us all, to remember Zion, and pray for the prosperity of Jerusalem. However Papists lay down Prosperity to be a mark of the true Church: yet all the Saints and Martyrs from generation to generation by their sufferings and persecutions have abundantly confuted the groundlesness of their opinion. The Church of God meets with various dispensations suitable to that prophecy, Zech: 6. 6, 7. Where were white, black, grisled, and bay horses: And for the most part God's dearest Children drink deepest of the cup of afflictions, and have a full cup of the waters of Marah wrung out to them. The title of the 22. Psal: is Aijeleth Shahar, the hind of the morning, intimating the continual hunting, and persecuting of the People of God. However it shall go well with the righteous, it shall go well with them that fear the Lord. God hath founded Zion, the gates of Hell shall not prevail against it: Christ is ever present with them, and though the Dragon cast out floods against the woman yet she shall escape. And though there are Horns to push the Church, yet God sends Carpenters to cut them off. In the mean time how should we unite and pray for Zion, that it may be delivered and established in glory. This means of prayer God expects, God blesseth and maketh successful. Gebal, Ammon, Amalek, and Philistines, all the enemies that Hell can raise, are confederate against Jerusalem. The seed of the Serpent is at continual enmity, even deadly feud with the seed of the woman. We read of their consultation, Psal. 83. 3, 4. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, come, let us cut them off from being a Nation, that the name of Israel may be no more in remembrance. We read of their associations, Isaiah 8. 10. Associate yourselves, O ye people, and ye shall be broken in pieces, gird yourselves and ye shall be broken in pieces. Take counsel together and it shall come to naught: speak the word, and it shall not stand: For God is with us. Of what necessity then are assiduous prayers, and importunate Applications unto God in the behalf of Zion.

2. The Church of God deserves our prayers. What high Epi • hites are ascribed unto it: It is called the City of God, Heb. 12. 22. The house of God, 1 Tim. 3. 15. The delight of God, Isa. 62. 4. The love, the dove, the spouse, the undefiled, Cant. 5. 2. A crown of glory, and a royal Diadem in the hand of God, Isa. 62. 3. The body of Christ, Eph. 1. 23. And doth it not in all these respects deserve our prayers? Should not we honor where God honors.

I shall add no more for confirmation. I now proceed to Application, and shall insist only upon four uses.

1. For Reprehension.

2. Exhortation.

3. Direction.

And 4. Consolation.

1. For Reproof. This Doctrine in the first place, breaths terror unto all the enemies of the Church of God. If God put such an high honor, and estimate upon his Church, as to engage his people to pray with all earnestness for it, what shall we say of such as are so far from praying for the Church as they oppose it, and set themselves in battle array against it. They mourn when it goeth well, and rejoice when it goeth ill with Jerusalem. And thus they tread Antipodes to divine Providence. Multitudes there are of Samballats and Tobiah's temper, who have a spirit of contradiction, against the ways of Reformation. Many hate the power of Godliness, and cannot abide circumspect walking but reproach it, like the spies that brought an evil report of the promised Land They calumniate & revile those who walk most closely with God.

Now the Churches Enemies will appear especially in times of Trial, when it comes to suffering, losses, disgrace, poverty &c. Then all the Enemies to religion will make that wicked choice to choose sin rather than affliction, as Job speaks.

But a second sort are to be reproved who are negligent, careless, Indifferents, of Gallio's temper, they care for none of these things, They are secure, settled upon their lee's, at ease in Zion, and are no whit affected with the afflictions of Joseph. How many are there that never in good earnest, put up a prayer for the Church of God in all their lives. They look upon these things as not concerning them. They plainly show themselves to be a body without the spirit to animate it: a carcase only, painted men, not living members of Jesus Christ: For in Christ's body, when one member suffers the other doth Sympathize: They are 〈 in non-Latin alphabet 〉 , and confer subsidiary forces for the mutual succor of each other: but where there is no Sympathy, and no fellow-feeling of each others afflicted condition, This is a sign that the members of that body are rotten, dead, like withered branches cut off from the Vine.

3. A third sort to be reproved, are all such who pray but faintly and slightly, and do not put forth their utmost strength for Jerusalem. Some pray now and then, when the humor takes them, but they flag and hold not out: they are not wrastlers with God as Jacob, they are not such Remembrancers as will give him no rest, that will never leave of praying. Now it's an usuallsaying Q • i • timide rogat, docet negare. Cold prayer, dead prayer, and drowsy prayer are no better than Gehazi'es touching of the Shunamites child. He went on in a careless negligent manner, and laid his staff on the Child, but it was not awakened, whereas when Elisha in good earnest with all his might laid out himself, and put his mouth upon the child's mouth, and his hands upon the child's hands, and his eyes upon the child's eyes, then the Child revived: so you may read the History, 2 King. 4. 34. We read 1 Chron. 10. 14. That Saul inquired not of the Lord: yet we read 1 Sam. 28. verse. 6. That Saul inquired of the Lord. These places may thus be reconciled, Though Saul did after a manner inquire: yet not in truth and faith, his enquiring was after a slight manner, after an hypocritical formal way, like that of Balaam, Numb. 23. 10. Let me die the death of the righteous, and let my last end be like unto his: and like unto Israel's howling, Hos. 7. 14. And they have not cried to me with their hearts, when they howled upon their beds, they assembled themselves for corn and wine, &c. Wherefore then should we give God a slight service. He requireth the Male, the best of the flocks and theres a dreadful Curse, Mal. 1. 14. Cursed be the deceiver which hath in his flock a Male, and voweth and sacrificeth unto the Lord a corrupt thing.

But in the second place here is a word of exhortation that we would all unite our forces for the Church in general, even the whole body of Christ, however dispersed and distressed throughout the world. How many of Christ's body suffer hard things? Some are imprisoned we must pray for the prisoners enlargement. Some are under Antichristian Tyranny, and Christ hath a Church even where Satan dwells, we must pray that they may hold fast their profession without wavering. Great things God hath granted to a praying people, and he is the same God, still as good and as gracious as ever. The Army called 〈 in non-Latin alphabet 〉 , prayed and rain was poured down in abundance, to refresh the Pagan Army of the Emperor, Insomuch ex ore adversariorum, it was confessed great was the God of the Christians. Constantine that excellent Prince and Patron of Christians, would not after the example of his Predecessors, suffer his picture to be drawn standing in a stately posture but kneeling, for he ascribed his victories to the answer of prayers. Let us remember likewise all the distressed Churches beyond the Seas, such as are in misery, where their enemies are the chief, we should give them the Charity of our prayers, counsels, compassions, purses, & our Bowells should be opened wide towards their release. Polonia & other places cry out in the language of Job, to his friends, Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me. To such as are afflicted pity should be shown: We should all imitate the Apostle being alike affected with our Brethren, rejoicing with them that rejoice &c. We should make their cases our own, of this excellent temper was the Apostle. Who is weak and I am not weak? who is offended and I burn not? as if all the burdens of the Saints, were laid upon his shoulders, he was willing to bear them all. Jerome writing a commentary upon Ezekiel, and hearing of the sacking of Rome, a place where he formerly lived, was so affected that a long time he could think of nothing else: He laid to heart so much the suffering of God's people there, as he imagined himself to be in their stead.

Furthermore in a more particular manner, let us remember in our prayers the Land of our Nativity, the Church of England, Scotland and Ireland. We expect shortly a Parliament, and we hope in the multitude of Counselors, there may be safety. Formerly we have been frustrated of our expectations: High-raised hopes have been disappointed. That of the Prophet may truly be applied to this purpose: Hast thou utterly rejected Judah? hath thy soul loathed Zion, why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good, and for the time of healing, and behold trouble. We have been justly crossed in our hopes, because we have Idolized men, and relied too much upon an arm of flesh. We are to call upon the great counsel as the man of Macedonia did, Come and help us, and they likewise call upon us, help us with your prayers. We may hope to speed the better, if we pray the more. Let us pray as one man, that the Lord would instruct the Counselllours after his own will, and teach the Senators wisdom.

What farther I shall speak in this use, shall come under these two heads.

1. What special things we must pray for, that our Jerusalem, our Church of England may be established a praise in the earth.

2. What moving inducements may be assigned, to encourage us in the duty of prayer.

For the first, Above all we must pray for the advancement of Religion, for the establishing the power of Godliness. It is Religion that beautifies and adorns a Nation: the Kings daughter, God's Church and People are glorious within, their decking is of pure gold. Grace ennobles and puts a glorious luster upon a people. To name a few particulars.

1. Let us in an especial manner, pray for the increase of Godly Magistrates, Reprovers in the gate, such as will do judgment and justice. There is a great promise made in those Gospel days, Isaiah 49. 23. Kings shall be thy nursing Fathers, and their Q • eens thy nursing Mothers, they shall bow down to thee with their face towards the earth, and lick the dust of thy feet, &c. Our duty is to pray for them, so runs the Apostles command, 1 Tim. 2. 1. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks, be made For all men, for Kings &c. Godly Rulers are a blessing to a Nation, Jer. 5. 1. Run ye to and fro thorough the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man if there be any that executeth judgment, that seeketh the truth, and I will pardon it. So Amos 5. 15. Hate the evil and love the good, and establish judgment in the gate: it may be that the Lord God of hosts will be gracious unto the remnant of Joseph. Where such Magistrates are, we must pray for their continuance, and for a supply of their mortality, that the Lord would send continually such as may dispence justice impartially, and may be a terror unto evil doers, and a praise to them that do well.

2. Pray for faithful soul-saving Ministers. Many such in mercy the Lord hath given us. We must pray that the Lord would increase the number of them. But the Prophets live not forever, wherefore we must pray for a Godly succession of Ministers, that such may be encouraged, who are workmen that needeth not to be ashamed, and such may be removed as unsavory salt, who make the sacrifice of God to be abhorred. There are yet left a faithful remnant, sound in the faith, and holy in life (who are as far from Antichristianism, as their false accusers are from Charity) who labor in season, and out of season, and are willing to spend, and be spent for the salvation of souls. These in an especial manner must be encouraged by our prayers, that the Lord would give them The seal of their Apostleship, and make their Ministry instrumental to convert and build up souls unto Jesus Christ. And we must likewise be 〈 in non-Latin alphabet 〉 Advocates and Patrons of their maintenance. It was the saying of an eminent Gentleman in the long Parliament, that a scandalous maintenance would cause a scandalous Ministry. It's to be observed that Dioclesian did not do so much mischief to the Ministry it self as Julian did. Dioclesian put many to death, which was an horrid wickedness. But the Devil put another design into Julians head, to take away all the maintenance of Ministers, and put down Schools of Learning, and Ecclesiastical Histories will inform us, that by consequent, Julian did the greater mischief. For though some particular persons were took out of the way through Dioclesian's persecution, yet there arose up others in their stead. But the taking away of all their lands, and revenues, did hinder a succession of Ministers. And the robbing of Schools of learning, discouraged many from the study of learned Arts and Sciences.

3. Let us all pray for the continuance of Gospel Ordinances in their Liberty and purity. This is that which made Israel praiseworthy in the eyes of the Nations: Deut. 46. 7. Keep therefore and do them for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these statutes and say, surely this great Nation is a wise, and understanding people. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? • he Gospel of Christ, the Word and Sacraments administered in their purity, the Sabbath kept strictly, all these will be the praise and glory of our Nation.

4. Pray for the peace of Jerusalem, both for Civil and Ecclesiastical peace. Pray for Civil peace: It's to me a great wonder that amidst all the concussions, and revolutions of these times, we in joy peace, that we • it under our own Vines, and Fig-trees, that meum & tuum are in some measure preserved, that public Courts of Justice are opened, and that the sword is not put to the decision of all controversies. We should pray that peace may be continued, that all our Officers may be peace and exactors righteousness I know none that hath his eyes in his head, or grace in his heart that is willing to imbroyl the Nation in another civil war. We know by sad experi • n • e the Calamities of War, how thankful ought we to be for the peace we yet in joy, and how ought we to pray for the continuance of it, that Peace may be extended as a river, and righteousness like a mighty stream. For Ecclesiastical peace we must pray: there are two great Prophecies, Zeph. 3. 9. Then will I turn to the people, a pure language that they may all call upon the name of the Lord, to serve him with one consent. And Zach. 13. 9. I will bring the third part through the fire, and will r • f • ne them as Sylver is refined, and try them as Gold is tried, they shall call upon my name, and I will hear them, I will say it is my people, and they shall say the Lord is my God. There is an Unity of the spirit, which we must endeavor to keep, and there are seven Ones mentioned, Eph. 4. 4, 5, 6. One body, one spirit, one hope, one God, one faith, one baptism, one God and Father of all, &c. I remember a pathetical speech, which Luther useth to the Pastors of the Church of Strusburg, Vobis oro perswadeatis &c. (i. e.) I pray you (saith he) be persuaded that I shall always be as desirous to embrace unity, and concord, as I am desirous to have the Lord Jesus to be propitious to me: Martin Bucer writes to a Godly Minister very high expressions. Who would not saith he purchase with his life, the removing of that infinite scandal that comes by dissention? Wherefore let us study the things that make for peace and edification. Let dividing names be laid aside amongst sound Christian: Quirites once named, Caesars soldiers were pacified. O that Christian being named, union and reconciliation might be obtained!

Let us all labor to approve ourselves members of the Church of Jesus Christ, as living stones in that building. The Apostle blames the Corinthians for siding, and making parties, 1 Cor. 1. 11, 12. It hath been declared to me of you, my brethren, by them which are of the House of Chloe, that there are contentions among you. Now this I say, that everyone of you saith, I am of Paul, and I am of Apollo, and I of Cephas, and I of Christ. The name of Christian should swallow up names of division.

Now for Motives, the second thing propounded, here I shall add two only.

1. That God will make Jerusalem a praise in the earth.

For first, Believe it God will not fail one tittle of his word. All the promises made unto Jerusalem, shall everyone be fulfilled in their season: Psal. 48. 1, 2. Great is the Lord and greatly to be praised in the City of our God, in the mountain of his Holynesse, beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the North, the City of the great King. And Psal. 50. 2. Out of Zion, the perfection of beauty, God hath shined. For Instance: Greater shall be the light of knowledge of the Church in the Gospel. Isai. 11. 9. The earth shall be full of the knowledge of the Lord, as the waters cover the Sea, Isai. 60. 1, 19. Arise, shine for thy light is come, and the glory of the Lord is risen upon thee. Vers. 19. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. These great Promises refer unto the Gospel.

2. The Church shall be enlarged: Isai. 51. 1, 2, 3. Hearken unto me ye that follow after righteousness, ye that seek the Lord, look to the rocks whence ye are hewn &c. Look unto Abraham your Father, and Sarah that bare you, for I called him alone and blessed and increased him. For the Lord will comfort Zion, he will make her wilderness like Eden, and her desert like the garden of God, &c.

3. Holynesse shall be improved: Deut. 26. 18, 19. The Lord hath avouched thee this day to be his peculiar people, &c. To make thee high above all Nations, which he hath made in praise, in name and in honor, that thou mayest be an holy people unto the Lord thy God as he hath spoken.

2. Consider those that pray most for Jerusalem, shall reap the greatest comfort in Jerusalem's establishment. They that have ventured most in the flock, shall receive most in the return. In Jerusalem's peace we shall have peace: Our fraught is imbark • in this ship. As we have sown, so shall we reap. We have had a wet seed time, and have wept and fasted for the Church, but we shall have a joyful harvest. Wherefore confirm the weak knees, and strengthen the feeble hands.

But I proceed to a third use for Direction. How must we give God no rest? After what manner, Must we thus present our supplications to the Throne of grace?

Amongst many I shall fix only on three properties of such a prayer, as consists in giving God no rest according to the Text, and they are Faith, Fervency, and perseverance.

1. We must pray in faith. The promise is that what we ask believing we shall receive. No prayer unless coming from a Principle of faith, can obtain acceptance, Heb. 11. 6. Without faith it is impossible to please God: And whatsoever is not of faith is sin. All prayers must be put up in faith, believing in Christ and expecting from him only help and comfort. In all our approaches to the Father let us come in the name of Christ, believing, and relying only on his merits. Christ is the Bridegroom, and the Church his spouse. Christ is the Head, the Church his body. Faith is an Instrument of Union to unite the members unto the Head.

2. We must pray with fervency as Jacob wrestled, Hannah poured out her Heart. We must imitate the Importunate widow, Luk. 18. 1. Christ spake a Parable to this end, that men ought always to pray and not to faint. The woman of Canaan, who would have no nay: And so Luk. 11. 8. Though he will not rise and give him because he is his friend: yet because of his Importunity he will rise &c. 〈 in non-Latin alphabet 〉 . We must besiege Heaven, and offer an holy Violence to the Throne of grace. The violent take it by force, and the effectual fervent prayer of a righteous man availeth much, James 5. 16. 〈 in non-Latin alphabet 〉 , an inward working, or an inwrought prayer. Those that were 〈 in non-Latin alphabet 〉 , did great things.

3. We must pray with perseverance. We must pray and not faint 〈 in non-Latin alphabet 〉 , Luk. 18. 1. The Word (as Eustathius observes) is derived 〈 in non-Latin alphabet 〉 , à cedendo, from shrinking back as some cowardly Soldiers do in time of danger. Our duty is to pray without ceasing, 1 Thes. 5. 19. Job makes it the mark of an Hypocrite that he will not pray always, he will not always call upon God.

The fourth and last Use, is a word of Consolation to praying Christians. Such as are much in Prayer, who tugg hard at the Throne of grace, and in joy frequent Communion with God in this Ordinance: They use prayer not only as a duty commanded, but as a means to obtain a blessing. Their Hearts are heated, their affections warmed, and prayer is their Privilege, as well as service: For they have access unto the Throne of grace, they cry Abba Father, they pray from a spirit of Adoption, they come to God as Children to a Father, and such have strong hopes to speed. The Lord's secret is with the Righteous, they are his jewels, & his peculiar treasure. Now the Prayers of the righteous avail much for themselves, and for the public: wherefore O Christians hold on praying, lift up your Hearts with your Hands to God in the Heavens, continue to be Jerusalem's Advocates, and what ever things you see coming as the Answers of Prayers, those will be most highly valued. Go on then, pray for Jerusalem, fast and weep for Jerusalem, and in God's good time you shall see Jerusalem a praise in the earth.

THE CRUCIFIED CHRISTIAN, REPRESENTED.

UPON a review of the precedent verses, you will observe a double Catalogue, one of the deeds of the flesh, verse. 19, 20, 21. Another of the fruits of the spirit, verse. 22. Concerning these the Apostle determines, that against such there is no law (i. e.)

1. There is no law to Condemne them.

2. There is no law to compel them. Because they as freely obey God, as if there were no law. Their freedom obligeth more to obedience, not in the least to disobedience.

Now the scope of my Text is to prove, what was immediately delivered before, that there is no law against spiritual men: and the Text gives a double reason, one is because spiritual men are Christ's therefore there is no law against them: the other is because that is crucified in spiritual men, which the law condemneth: namely, the flesh with the affections and lusts: therefore there is no law to condemn the spiritual man.

The words then in their d • ift and Latitude contain a description, or a Character of true believers, and the scope of the Words lies obviously before us in these fundamental Doctrines.

1. That there are a peculiar people that are Christ's, and have special [Doct. 1] interest in him.

2. All those that are Christ's and have special interest in him, are [Doct. 2] such as have crucified the flesh with it's affections and lusts; These two points contain the full scope and substance of the words, and what needs explication in the Text, shall be given in upon the prosecution of the Doctrines as I go a long.

I resume the first, That there are a p • culiar people &c. This I [Doct. 1] shall endeavor to clear from several distinguishing names, the nature, grounds, and benefits of those that are Christ's, and have interest in him: and after this manner I shall handle the Doctrinal part of my Text, which done, I shall inquire how all this may concern us, as reducible unto point of practice, this shall constitute the particular Use and Application of all.

1. To prove my Assertion. It's plain if we inquire into Scripture Testimony, what special distinguishing names and Titles are appropriated unto those who are Christ's, and have special interest in him. Sometimes Christ calls them his friends, Joh. 15. 14, 15. Sometimes he calls them disciples, Joh. 13. 35. Children, Matth. 17. 26. They are a chosen Generation, a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9. They are Kings and Priests unto God, Rev. 1. 6. They are a peculiar treasure unto God, Exod. 19. 5. A Crown of Glory, a Royal Diadem in the hand of God, Isai. 62. 3. The dearly beloved of God's Soul, Isai. 12. 7. The Sons of God, Hos. 1. 10. They are called God's Jewels, Mal. 3. 15. Christ calls them his sheep, Joh. 10. 27. They are his Church, his Spouse, his adopted Children, Inheritors of the Kingdom of Heaven, the Family of the First borne. Accordingly the Holy Ghost gives names and titles unto those, and those only that have interest in Jesus Christ.

2. In the second place, lets make inquiry into the nature of this interest in Christ, what is it to be Christ's?

Ans. It consists in two things viz: having Union and Communion with him.

1. True believers are Christ's by virtue of Union with him, Christ is the Vine they are the branches, Christ is the head of his body the Church, Eph. 5. 23. True believers are in Christ, 2 Cor. 5. 17. Christ prayed for them that they may be one, Joh. 17. 21. Faith knits us to Christ as an Instrument, the spirit of God is the efficient cause of this Union.

2. True believers are Christ's by virtue of Communion with him, He is the head and hath influence upon his members, they participate of the sap and nourishment of the root, a communication of water from the fountain to the stream, 1 Joh. 1. 3. Truly our fellowship is with the Father, and his Son Jesus Christ.

But 3ly, What grounds may be given why, and how it comes to pass, that there are such a people who are Christ's, and have interest in him?

1. The first ground shall be drawn from the promises, because there are a peculiar people who only have right unto the Gospel promises, and they only who have interest in Christ, have right unto the promises: The promises of Eternal life belong only to true Believers, Joh. 3. 16, 36. These are they that come unto Christ, and he hath promised that he will not cast away, Joh. 6. 35, 37.

2. Another ground shall be drawn from the Donation of God the Father: They have a Kingdom, Luk. 12. 32.

3. From Christ's Redemption, For ye are bought with a price, 1 Cor. 6. 19, 20. Christ hath purchased his Church with his blood, Act. 20. 28. Zipporah said to Moses a bloody husband hast thou been to me, She spake concerning the circumcision: much more may Christ say to his Church, A bloody Spouse hast thou been unto me, for thou hast cost me my blood.

4. From the Sanctification of the spirit, the Saints are a people loved and washed, even washed with the lover of regeneration, and renewed by the Holy Ghost, Tit. 2. 5. And these have the image of Christ stamped on them, which after the image of God is created in righteousness and holiness.

In he 4th place. What are the benefits which those receive that have interest in Christ.

The 1. Is Justification, and this is free, as free as the freest gift, Rom. 3. 24.

2. It consists in Remission of sins, Psal. 32. 1.

3. In the Imputation of Christ's righteousness unto us, and imputing our sins unto Christ, 2 Cor. 5. 19, 21. And Justification is the mother grace, from whence such a rare issue proceeds, as peace, joy, access unto the Throne of Grace, hope, patience, Rom. 5. 1, 2. &c.

2. Those that have interest in Christ, have the benefits of Christ's intercession, at the right hand of God, he intercedes for all his Children, Heb. 7. 25. Rom. 8. 34. For them Christ prayeth, and for them exclusively, I pray for them, I pray not for the world, Joh. 17. 9.

3. They have the benefit of special providence, the Guardianship of Angels, Psal. 34. 7. Heb. 1. ult.

4. They have a Sanctified use of all the creatures of God, 1 Cor. 3. 21, 22. All are yours, and ye are Christ's &c. They in joy Christ in the creature, and with the creature have Christ's love tokens, Rom. 8. 32. With him they have all things.

5. They shall hereafter reap the benefit of glorification, so runs the Climax, Whom he did predestinate them he also called, and whom he called them he also justified, and whom he justified them he also glorified, Rom. 8. 30.

5. Now in the last place, what doth all this concern us?

Ans. Much every way, as will appear by the particular Application of all.

1. Heres an Use of Consolation to those that are Christ's. Art thou in a doubt, he is thy Counselor, Isai. 9. 6. Art thou in distresses, he is thy comforter: Art thou tempted? Christ was tempted, and is able to succor those that are tempted. Art thou full of infirmities? Christ himself had infirmities, which were not sinful, and Christ is a compassionate high Priest, touched with the feeling of our Infirmities, Heb. 4. 15. Art thou reviled, censured, nay condemned? O go to Jesus Christ, get assurance of thy interest in him, and then claim for thy comfort, Rom. 8. 31. If God be for us, who can be against us.

2. For Exhortation. Art thou Christ's, let thy life give a proof hereof, give up thyself unto Christ, let him be thy King and Lord to rule and govern thee, set up Christ Commander in chief in thy soul. As the Centurion professed of the ready obedience of his servants, so do thou, go when Christ bids thee go, come when Christ bids thee come, give thyself wholly to be disposed, counseled, and governed by Jesus Christ, As then we have received the Lord Jesus Christ, so let us walk in him.

3. Heres an Use of Trial, whether we are Christ's or no.

1. One Character is the new creature as we have it, 2 Cor. 5. 17.

2. Another we have Joh. 15. 5. Bringing forth much fruit.

3. Another we have 2 Tim. 2. 19. To depart from iniquity.

4. Another we have 1 Joh. 3. 3. To be borne again.

5. Another we have in my Text, viz: Crucifixion of the flesh, which brings in the second Doctrine, wherein I purpose to stay longer: Thus it was propounded—

2. That those that have Interest in Christ have crucified the flesh, [Doct. 2] with the affections and lusts.

For the unfolding of this point of Doctrine, I shall inquire,

1. What's meant by flesh?

2. What's meant by affections and lusts of the flesh?

3. What's meant by crucifying the flesh, with its affections and lusts?

4. I shall then give in the proof of Doctrine?

And 5. and lastly conclude with particular Application.

1. By flesh we are to understand the corruption of the whole nature: for the right apprehending hereof, I shall distinguish with Judicious Mr. Perkins of three things.

1. The nature of Man.

2. The faculties of Nature.

3. And corruption of both.

Now this distinction must be without separation of nature from faculties, or of corruption from either, so as we may say truly, that the nature and powers of the soul are corrupted. Now this corruption consists.

1. In the depravation of God's image, man was created after God's image, but by reason of sin he hath defaced the same.

2. In a proneness to all wickedness, so that the nature of man is evil continually, and the seeds of all rebellion are sown in the corrupt nature of mankind, wherefore the Lord threatens That his spirit should no longer strive with man, for that he is but flesh, (i. e.) he is become corrupted, he hath fallen from his Creator, and become fleshly and sinful: what this flesh is the Apostle tells, Rom. 7. 18. Gal. 6. 8. Eph. 2. 3.

2. In the next place we are to inquire, what's meant by affections and lust's.

Ans. By affections we are to understand inordinate affections, which bear sway in carnal men, their affections are out of order, irregular, immoderate, and they are set upon the wrong object, they love where they should hate, and hate where they should love. Anger is sometimes an inordinate affection, and it bared sway in Cain against Abel. Envy is sometime an inordinate affection, and it prevailed in Saul against David. Sorrow is sometimes immoderate and inordinate in Ahab, when he could not get Naboth's Vineyard, he was heavy, and displeased, 1 King. 21. 4. Love was an inordinate affection in the men of the last times: Lovers of pleasures, more then lovers of God, 2 Tim. 3. 4.

2. By Lusts we are to understand, inordinate and insatiable desires after the things of the world, as Riches, Honors, Pleasures, of this sort of inordinate affections are covetousness, pride, gluttony, &c.

3. In the third place, whats meant by crucifying the flesh, with its affections and lusts?

Ans. For answer hereunto, we are to distinguish of crucifying, either as the action of Christ; or as the action of a Christian.

1. Lets consider Crucifixion as the action of Christ, and this consists in three particulars.

1. Upon the Cross, Christ stood in our Roome, and bared the burden of our sins, and made an expiation for them: in this respect we are said to be crucified with him, Gal. 2. 20.

2. The second is in us, when Christ conveys the virtue of his death in us, to cause the death of sin: when Christ gives us his spirit to mortify the deeds of the body, Rom. 8. 13.

3. The third is in Baptism, whereby Christ sealed the two former to them that believe, Rom. 6. 3, 6.

2. Lets consider crucifixon as the Action of a Christian, and this consists in the imitation of Christ crucified, after this manner, Christ was attached, apprehended, and brought into the presence of Pilate, so must we bring ourselves into the presence of God, Christ was arraigned at the Tribunal of Pilate, so must we arraign ourselves at the bar of Christ's judgment seat: Christ was indicted and accused, so must we indite and accuse ourselves: Christ was condemned, so must we condemn and judge ourselves, after sentence past there followed execution, Christ was crucified: so must we proceed to the execution of our sins, and corruptions. We must labor to be the death of every sin, to give every lust a mortifying blow: we must not spare any Ruling sin, that was Saul's sin in sparing Agag: but we must destroy all, both great and small: we must not only mourn for sin, but hate it: not only hate it, but endeavor the destruction of it. But the further Inlargement of these things, I shall leave to the use of Examination.

4. In the fourth place, it remains that I prove the assertion, that those that are Christ's, are such crucified persons; St Paul thus professeth of himself, That he was crucified with Christ. But I will prove the point by reason.

1. Because the flesh is enmity against God, Rom. 8. 7. 〈 in non-Latin alphabet 〉 , and natural men are 〈 in non-Latin alphabet 〉 , Rom. 5. 10. Now flesh and blood, corrupt nature, unregeneracy, the old man cannot enter into the Kingdom of God, To be carnally minded is death, Rom. 8. 6. and such cann • t please God, Rom. 8. 8. now we may not spare God's enemies: The Children of Babylon were to be dashed in pieces: Amalek was to be utterly overthrown, these were God's enemies: Likewise the affections and lusts of the flesh, are God's enemies: these must be slain, these must be crucified.

2. Because Christians ought to be conformable unto Christ's death, Phil. 2. 10. Rom. 6. 5, 6. As Christ died for our sins, so we must be a mortifying of sin, sin must not be suffered to live: we are in this world in a dying condition, we must never give over fighting, till we return away conquerors: though we sin as long as we be in this world, and have flesh as well as spirit, yet we must never give over striving for mastery over the flesh.

3. God will have us exercised in a continual warfare, and combat against the flesh: it's an inbred enemy, and it hath many lurking holes, many Apologies, many pretences, we must be continually resisting the flesh, even unto blood striving against sin, Heb. 12. 4. Here only a deadly Feud is lawful; This must be transmitted from Generation, to Generation, sin must be crucified, Rom. 6. 6. Sin must be subdued, Mich. 7. 18, 19. And above all sins we had need fight most violently against fleshly lusts, they being grand enemies unto the soul, 1 Pet. 2. 11. 'It is true the Canaanite will be in the Land, sin will be in our mortal bodies, whilst we be in this world: but we must never let it reign, never suffer it to have any peace, never give it quarter, but be continually resisting of and fighting against it.

Now to apply what hath been said particularly to every ones Conscience, here are six Uses to be made.

• 1. Information.
• 2. Reprehension.
• 3. Exhortation.
• 4. Examination.
• 5. Direction.
• And 6. Consolation.

1. For Information, and that in two particulars.

First, Hereby we are informed what a carnal man is: namely, one that is carried away with some inordinate affections; or some inordinate lust. Herod did many good things (as the Text saith) he heard John the Baptist 〈 in non-Latin alphabet 〉 sweetly, yet he was but a carnal man, for he was possessed with an inordinate love of his Brother Philip's wife. Saul slew many of the Amalekites, but he was but a carnal man, he obeyed the commandment of God too halves: He was partial in his obedience. Judas was a disciple of Christ, yet but a carnal man, he was carried away with an inordinate lust of covetousness, he was a Thief and carried the bag.

2. Hereby we are informed what a spiritual man is, he is one that crucifieth his lusts, he's a man crucified unto the world, and the world unto him: he's a wrastler, and a warrior against flesh and blood, even against corruptions: he makes it his business to give a deadly blow to them all.

2. The second Use is for Reproof of several sorts of persons.

1. It Reproves those common sort of Protestants, who would be accounted Christians, and Protestants: but theres no change at all wrought in their hearts, nor in their lives: they profess themselves Christians, but they live without Christ: they know not what Regeneration, Adoption, the new Creature means: The old sent still remains in them, they are covetous, worldly minded, Sabbath-breakers, swearers, &c. And yet these would go under the name of Christians, but where's the crucifying of the flesh? where's the mortifying of their lusts: the want whereof evidently proves them to be only nominal, not real Christians.

2. This Doctrine reproves such, in whom there is some beginning of a change: but it's but partial, it's not a thorough change: some sins they leave which are most cross to their profit, and reputation: but others they hug, and foster: some sweet sin, some ancient pleasant customary sin, they will not forgo: a beloved bosom sin, they will not crucify: they would have a dispensation in this, with Naaman, and would be fain pardoned in that: but these fosterings of a darling sin, show the heart to be rotten: David professed his uprightness, by keeping himself from his own iniquity, Psal. 18. 23. Right eyes ought to be plucked out and right hands cut off.

3. This reproves those that love not to hear their sins reproved, if a preacher touch them to the quick, and tell them of co • senage in the trade, double dealing, equivocation &c. and show them the evil of their worldly mindedness, pride, and vain glory, &c. They cannot abide such plain dealing, but account of such a plain dealing Preacher, as Ahab accounted of Michaiah a great enemy, and as the Apostle Paul himself was accounted an enemy because he told them the truth.

3. The third Use is for Exhortation, to press home the duties of the Text, to set upon this great work of crucifying the flesh, let the proud man labor to crucify his pride, the voluptuous man his pleasures, the worldly man his covetousness, the choleric man his anger: here's a great work indeed, it cannot be done easily: There's required sweat and blood, there's much diligence; A Christian must be in fastings, and watchings often: often tugging hard at the oar, often in prayer, and wrestling with God. It's a greater victory for a man to conquer his pride, anger, earthly mindedness, &c, Then to take a City by storm, Prov. 16. 32. I will cast in further two or three Considerations, to move us to this duty impartially.

1. Consider execution of justice upon God's enemies is acceptable unto him, after Achan was stoned, the valley of Achor was a door of hope, Hos. 2. 14. The works of the flesh are enemies to God, and must be destroyed impartially.

2. If we be not the death of sin, it will be the death of us, it will bring eternal death: shall not we rather kill then be killed, rather slay sin and destroy it, then let it slay and destroy us? Every sin is destructive to the soul, theres a pit of destruction whereinto sinners fall, Psal. 55. 23.

3. Of all sins those that are most pleasing to flesh and blood, delightful sins those are most pernicious and destructive to the soul: Immoderate mirth and jollity at Ammon’s Feast, were the harbingers of his ruin: when his heart was merry with wine, then was he slain. Lets then everyone beware of the Syren songs of the flesh, let us not hearken to them least we be enchanted therewith to our utter destruction.

But I proceed to a fourth Use for Examination. Here's the grand Question to be put home unto us all, whether we are such persons, that have Crucified the flesh with its affections and lusts?

Ans. For Answer hereunto, by way of Character, I will set down the Properties of a crucified person.

1. A crucified person hath his affections crucified to the deeds of the flesh, he's none of those of whom the Apostle speaks, Rom. 8. 5. who mind the things of the flesh: The word is 〈 in non-Latin alphabet 〉 . Now a crucified person doth not relish nor savor fleshly things, his love, desires, hopes, Joyes are not fixed upon carnal, sensual pleasures: what a wonderful change is here wrought? when as in the state of unregeneracy, carnal lusts, sensual pleasures, took up a man's joy, desire, and delight, his discourses, heart, pleasure and all. These were carried down with this stream, but after God had broke in upon the heart, and renewed the mind, and sanctified the affections, the man becomes another manner of man, what he formerly loved now he hates: what he formerly most rejoiced in, are now his greatest burdens and causes of sorrow: and whats the reason! Because he is a mortified person, he hath mortified his members (as the Apostle speaks) Col. 3. 5. and not only particular members, but the whole body likewise, even the deeds of the body, Rom. 8. 13.

2. A crucified person hath a quickening virtue from Christ, to bring forth the fruits of the spirit, as love, joy, peace, longsuffering, gentleness, goodness, &c. Gal. 5. 22. A crucified person is dead, and alive, (i. e.) dead to the works of the flesh, and alive to the fruits of the spirit. By virtue of Christ's death sin is mortified, and by virtue of his resurrection, we are raised up to newness of life.

3. A crucified person is weary of the world. The world is a burden to him, and what's the Reason, but because the love of the world is enmity against God. A man upon the cross, O what pains doth he endure! his heart hankers not after honors, pleasures, pomp and vanities: hereupon the Apostle glorieth upon the cross of Christ: By whom (saith he) the world is crucified unto me, and I unto the world, Gal. 6. 14. But with a caution you must understand this. A man may not be so weary of the world, as to be impatient of life, and unwilling to live against the will of God, with Job, we must wait our appointed time till our change come, Job. 13. 14. Much less may any hasten their own death, and be their own executioner, this is self murder. It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soul, he threw himself down a steep Rock to be made partaker of immortality, this was a desperate act of wickedness. But my meaning is this, we being crucified unto the world, dare not set up our rest, our hearts, our affections upon the world: we cannot be satisfied with worldly accommodations, and pleasures: the soul can take no acquiescency in earthly things, O how many are there that are acquainted with God, of the Apostles mind, Phil. 1. 23. Who have a desire to depart, and to be with Christ.

4. All crucified person live another life, then the men of the world do, they live a life that the world is not acquainted with all, and that is a life of faith, Gal. 2. 20. This life gives them a sacred acquaintance with God, a sight of him that is invisible, (as was said of the Patriarchs) Heb. 11. 21. Hereupon it comes to pass that they mind heavenly things, have their conversation in heaven, and set their affections on things above, and not on things below. This life of faith is a heavenly life, it causeth a Christian to find a heaven upon earth, it's the sweetest of all lives, none like thereunto.

5. I proceed to a fifth Use for Direction, and this use I shall cast into two heads.

1. What we are to crucify.

2. What duties are especially requisite for the crucifixion of them.

1. What we are to crucify? For Answer, its said in the Text affections, and lusts, more particularly.

1. All inordinate affections ought to be crucified as immoderate love of any earthly thing, Rachel was so importunate for children, as she said in a great passion, Give me children or else I die, and so for joy, the Rich man in the Gospel did sing a Requiem unto himself, and said to his soul eat, drink, and be merry. Thus voluptuous men desire pleasures, and Ambitious men desire honors, and rich men hope in their riches, and say to the wedge of Gold thou art our confidence.

2. All Ruling lusts are to be crucified, Pride, Passion, Envy, these are to be crucified, those three are to be crucified especially, viz. the Lusts of the flesh, the lusts of the eye, and the pride of life. And theres great reason why Ruling lusts should be crucified.

1. Because Ruling lusts are the fountain of all mischief, Jam. 4. 1.

2. They are the souls enemies, 1 Pet. 2. 11.

3. They allure and entice the soul to evil, 2 Pet. 2. 18.

Now these impediments being thus removed, the duties that are to be put in practice are these.

1. To inquire after, and get a knowledge of the evil and great mischief, which the ways of sin, and the pursuits of carnal Lusts bring unto the soul, they are deceitful, Eph. 4. 22. We expect this and the other satisfaction from them, and they beguile and deceive our expectations, they are called foolish and hurtful lusts, 1 Tim. 6. 9. Destructive, worldly lusts, Tit. 2. 12.

2. Be well acquainted with the pleasure, and profit in the ways of Godliness: for pleasure, Prov. 3. 17. for profit, 1 Tim. 4. 8.

3. Study the Beauty, Riches, and all the excellencies that are in Christ, Christ is beauty it self, he is the fairest of ten thousands, for riches he hath all treasures, for wisdom he is the wisdom of the Father. Had men their senses exercised, and their understandings inlightend, they would not be such fools as to pursue brutish pleasures and vain delights, and in the mean time neglect their precious souls. Had men their eyes in their heads, they would not make merchandise of trifles, and neglect the pearl of price: but multitudes there are now a days, who bestow more pains to satisfy a lust, then to get Jesus Christ, and with less pains they might get Christ, then get a lust satisfied.

4. Give not the least liberty to the flesh to sin. Christians have great liberty by Christ, but no liberty to sin, no allowance in any lust, not for a Cloake of Malitiousnesse, 1 Pet. 2. 16. Saints are not the Servants of Corruption, 2 Pet. 2. 19.

5. Labor to keep thy body undefiled, Know ye not that your body is the Temple of the Holy Ghost, 1 Cor. 6. 19. Shall I prostitu • e my body to Mammon? &c. Shall a lust be entertained in God's Temple, shall a base lust be where God's Temple should be? Christ will not dwell in a polluted body, in a cage of unclean birds.

6. Be a fighting, wrestling, and struggling against every corruption, never lay down thy arms, but hold up thy weapons fighting against every corruption. Labor to destroy the flesh by the sword of the spirit, take the whole armor of God as you are exhorted, Eph. 6. 13.

7. And lastly, apply Christ crucified home unto your own souls, and believe that Christ is not only crucified for us, but that we are crucified with him. Where this faith is, sin shall have no dominion over you. Believe that Christ is able to subdue thy lusts, and mortify thy corruptions, and therefore go to him for strength to conquer thy lusts, and beg that he would beat down Satan under thy feet, believe that help is laid on Christ who is mighty, and that he is able to save to the uttermost, Heb. 7. 25. Do thou thy duty in striving against sin, and apply Christ by faith, and believe that theres virtue in his blood, to cure thee of all diseases: His blood is the blood of sprinkling, which speaks better things then the blood of Abel: His blood is mortifying blood, cleansing, healing, meritorious blood. Go then to Christ for victory against sin, Christ is the great Pysician only able to heal thee. He is a Counselor for wisdom, a Rock for strength, a Treasure for riches, a Fountain opened: Theres fullness in him, Col. 1. 19. compare this with Joh. 1. 16. And of his fullness, we have received grace for grace.

6. The sixth Use is for Consolation unto God's Children, who have been thus employed, in striving to crucify sin, and in some good measure they have obtained victory: this is an excellent employment, to be wrestling against corruption, beating down the body, bringing it into subjection.

But it will be objected, That sin is in the best of God's children, [Object.] and notwithstanding all their strivings, and strugglings, they cannot get rid of sin, whilst they are in this world.

Ans. 1. You must know, that in this life there are imperfections [Ans.] in the best, and an absolute perfection cannot be attained till we come to heaven.

2. Sin though it is, yet it Reignes not in the Regenerate, Rom. 6. 12. verse. 14.

3. The Regenerate make not a trade of sin, 1 Joh. 3. 9. They are said 〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉 .

4. Sin is the grief, disease, burden of Regenerate men, wherefore they grieve that they sin, and would fain be in that condition where they may sin no more, hereupon they cry out for a deliverer, Rom. 7. 24.

5. It's the endeavor of Regenerate persons to conquer every sin, they allow not themselves in sin, they strive to destroy bosom sins, Ps. 18. 23.

6. God accepts of Evangelical Perfection. (i. e.) sincere Intentions, and endeavo • rs, for action; the will for the deed. Wherefore then though flesh remains as well as spirit, yet the spirit at length will prevail, and return conqueror, and herein consists the great conquest of Christians, to conquer the flesh, to subdue all inordinate affections, and insatiable desires: and this is that which I have pressed from my Text, To crucify the flesh with its affections and lusts.

GOD'S LOVE IN CHRIST, DISCOVERED.

THE Apostle having disputed at large, the Doctrine of Justification by faith; concludes by way of inference, that singular privileges, graces and benefits are the peculiar portion of a justified person. Justification is the root, and the following graces are the fruit: Justification the mother grace, they the issue or Daughters: viz. Peace of conscience, verse. 1. Access to the Throne of Grace, verse. 2. Joy in tribulation, verse. 2. Patience, verse. 3. Experience, verse. 4. Hope, verse. 4. And the ground of this hope, is the love of God, verse. 5. Not that love whereby we love him, but whereby he loveth us: It's said 〈 in non-Latin alphabet 〉 . We have a sensible feeling of this love, and this is not a delusion of our own fancy, but it is the effectual working of the Holy Ghost. A singular Instance of this love appears by the death of Christ; wherein we have,

1. The season, 〈 in non-Latin alphabet 〉 according to the due time and fittest season, this is the accepted time, 2 Cor. 6. 2. Behold now is the accepted time, behold now is the day of salvation. The most conveninient time, even now when the fullness of time was come, Gal. 4. 4. But when the fullness of time was come, God sent forth his son made of a woman, made under the law, &c.

2. The condition of the persons, for whom it's expressed by two words; 〈 in non-Latin alphabet 〉 infirm impotent persons, unable altogether to help and deliver themselves: And 〈 in non-Latin alphabet 〉 ungodly, such as left God's true worship, and defiled themselves with Idolatry: Now the love of Christ is further amplified by a comparison, verse. 7. let's compare Christ's love with the love of men, verse. 7. For scarcely for a righteous man will one die, yet per adventure for a good man some would even dare to die: 〈 in non-Latin alphabet 〉 . By a righteous man, we understand an innocent, godly, inoffensive, just dealing man: By a good man here we understand an useful, serviceable man: a public spirited man, a Patriot for his country, one that hath shown much goodness to us, Justus reddens cuique quod suum est; Bonus qui beneficus est, ac been à multis meritus: (as some of the Learned observe.) But what's this in comparison of the love of Christ: All the love of creatures in comparison of Christ's love, is not so much as the drop to the Ocean. Note the incomparable unparrelled love of Christ to sinners in my Text. But God commendeth his love unto us, in that while we were yet sinners, Christ died for us. Wherein observe these Remarkable Particulars.

1. The greatness of God's love 〈 in non-Latin alphabet 〉 , Commendat, verbum Commendare significat, aut confirmare, (as Aretius observes:) It signifieth testatum facere, as Budaeus and Demosthenes use the word.

2. The Proof or Evidence of this love, by Christ's death, 〈 in non-Latin alphabet 〉 .

3. The condition of the persons, sinners, 〈 in non-Latin alphabet 〉 rebellious sinners, such in whom sin reigned, who were wholly under the power of sin, in their blood in a loathsome filthy condition. All are sinners, they have no truth in them that deny it, 1