Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	lord_n	love_v	saint_n	5,636	5	6.4232	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47629	A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1646 (1646)	Wing L1011; ESTC R39008	467,641	520

may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Prie not into the Lords secrets they belong not unto thee but be wise unto sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the word voluntate approbitionis by way of allowance but not voluntate effectionis intentionis not effectually by way of full intention to worke it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements and exhortations shew what he approves and wils to be done as good but his promises or threatenings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not suddain and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquill and eternall Acts and inclinations of the will according to the different nature of things either contrary or agreable to it There are in man some habituall and perpetuall affections as love and hatred much more hath the Eternall will of God Eternall affections whiles it moves it selfe to the objects without alteration impression and passion God is so farre affected toward particulars as they agree or disagree with the universall and immutable notions and Ideas of good existing in God from eternity so God hates evill and loves good both in the abstract and universall Idaea and also in the concrete in particular subject as farre as it agrees with the Generall CHAP. VIII THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted 1. The object of Gods love 2. The effect or manner of Gods love The primary object of Gods love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himselfe The Father Sonne and Holy Ghost love one another mutually Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The Secondary object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutuall reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestowes Eternity on that which he loves but the other creatures besides the rationall shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a Generall love Matth. 5. 44. 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Sonne John 3. 16. Ephes. 1. 6. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amply reward that joy aud delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hos. 15. 5. He was moved with nothing but his own goodnesse 2. Sure firme and unchangeable Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternall which shall never alter John 3. 16. 3. Effectuall as is declared both by his temporall and eternall blessings 1 John 3 1. 4. Great and ardent I●hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestowes pledges of his love and favour upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts We must love God Appreciativè love him above all things and in all Psal. 73. 24. Math. 10. 37. Intensivè and intellectivè withall our might and strength Affectu effectu love him for himselfe and all things for the Lords sake We should expresse our love to him by our care in keeping his Commandements 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2. 2. 2. Our love should be conformed to Gods in loving the Saints 16. Psal. 3. Gal. 6. 10. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 John 3. 1. For the surenesse greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. He hath given his Sonne for a price his Spirit for a pledge and reserves himselfe for a reward That Tantus so great a God should love tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to ●ove God 1. Begge this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate selfe-love and love of the world 1 I●hn 2. 15. There are many promises made to the love of God 1. Of Temporall blessings Psal. 91. 14. Rom. 8. 28. 2. Spirituall all the comforts of the Gospell 1 Cor. 2. 9. 3. of heavenly and Eternall blessings Jam. 1. 12. and 2. 5. 1. God is maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him 116. Psal. 12. 3. He desires us to love him Deut. 10. 4. Mark 12. 33. 4. this affection onely and joy abide for ever 1. Cor. 13. 20. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evill prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evill so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. 5. 6. Prov. 16. 5.

and whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truely amiable in himselfe and freely bountifull unto his creatures cherishing them tenderly without any desert of theirs Psal. 86. 15. 111. 5. Gen. 43. 29. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his wel-beloved Sonne Jesus Christ. Exod. 33. 19. Es●y 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favour is the cau●e of our salvation and of all the meanes tending thereunto Rom. 3. 24. 5. 15 16. Ephes. 1. 5 6. 2. 4. Rom. 9. 16. Titus 3. 5. Heb 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospell sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called the Gospe●● of the grace of God Acts 20. 24. Gods Graciousnesse is firme and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a speciall manner He is gracious toward the godly Love is 1. grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kind of love as flows from a superiour to an inferiour love may be in inferiours toward their superiours We should be also liberall in our services toward God in our prayers and good works We should desire and strive to obtaine the grace and favour of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarkes often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soule firmely setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soule in the want of all outward things in the very houre of death 2. It is attainable those that seeke Gods face shall finde him Meanes of purchasing Gods favour 1. Take notice that your sinnes have worthily deprived you of his favour and presse these thoughts upon you till you feele your misery meditate on the law to shew you your cursednesse 2. Consider of the gracious promises of the Gospell and see the grace of God in Christ. His grace was exce●ding abundant saith the Apostle 3. Confesse and bewaile your sins with a full purpose of amendment and cry to God for grace in Christ. This staies our hearts when we apprehend our owne unworthinesse God is gracious and shewes mercy to the undeserving the ill deserving 2. We should acknowledge that all grace in us doth come from him the fountaine of grace and we should go boldly to the Throne of grace and beg grace of him for our selves and others Heb 4. 16. Paul in all his Epistles saith grace be unto you We should take heed of encouraging our selves in s●nne because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and ready to bestow all his graces on us the word begets grace prayer increaseth it and the Sacraments seale it It refutes 1. the Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the worke of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members 2. The Arminians the patrons of mans free will and enemies of Gods free grace who say that a man may so farre improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Judas as well as Paul How is that effectuall which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson A●minio praeceptore for he defines effectuall grace to be that quae sortitur effectum which obtaines the effect They say that a man without Gods grace may keepe all Gods Commandements whereas Christ saith not as Augustine notes John 15. 5. without me you can doe little but without me you can doe nothing Haec recitasso est refutasse It comforts us against sinne and feare of eternall death Rom. 5. 20 21. Paul and Silas sung in prison We ought to love and reverence God above all and returne praise to him for his free goodnesse gracious and amiable men winne love and reverence from others Some Divines thinke David is called a man after Gods owne heart especially for his frequent praising of God in the Psalmes We should learn contentation and patience also under Gods hand and to beare losses quietly in these times since all that we have we received freely from God This was Jobs argument The Lord hath given and the Lord hath taken though he was plundered by the Chaldeans and the Sabeans 2. Mercy which is as it were a sence of anothers misery with a prompt and ready inclination of the will to helpe the creatures freely in their miseries This affection God challengeth as proper to himselfe and glories in it Heroicke and Noble Spirits are most gentle and mercifull cruelty is a signe of a weake and base mind This mercifull nature of God although it principally appeare toward man as appeares by the Lawes given concerning orphanes widdowes strangers poore and others oppressed with any calamity yet his mercy is exercised also toward the bruit beasts Deut. 22. 4 6 7. Exo. 23. 5. 11. 12. Mercy is a disposition toward the creature considered as sinfull and miserable by his sinne It is a readinesse to take a fit course for the helping of the miserable or it is an Attribute in God whereby the Lord of his free love is ready to succour those that be in misery Judges 2. 18. 10. 26. He is called the father of mercies 2 Cor. 1. 3. said to be abundant in mercy 1 Pet. 1. 3. rich in mercy Ephes. 2. 4. He hath a multitude of mercies Psal. 51. 1. is said to be of tender mercy Luke 1. 58. to have bowels of mercy Psalmxs 40. 12. Gods mercy in Scripture usually hath some epithite Matchlesse Jer. 3. 1. Great Nehem. 13. 22. Everlasting Psal. 25. 6. Luke 1. 50. Free Ephes. 2. Gods mercy to his Church shines in these things 1. In passing by her infirmities Exod. 34. 7. 2. In accepting her endeavours 3. In correcting 1. sparingly 2. unwillingly 4. In providing all things

7. For there are ●hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 5. 20. This is very God and St Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God Titus 2. 13. the true God 1 John 5. 20. God over all or blessed above all Rom. 9. 5. the most high Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely Lord Acts 10. 36. the Lord of all 1 Cor. 15. 48. the Lord from Heaven 1 Cor. 2. 8. the Lord of glory 1 Cor. 2. 8. the Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created is very God for Christ and by him all things were created therefore he is very God 2 The worke of preservation and government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerfull word is God so doth Christ therefore he is God 3 The working of Divine miracles raising up the dead by his own power is given to him John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God La●●ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. The word Father is not there used relatively or personally for the first person in the Trinity but essentially as Mal. 2. is there not one Father of us all and so he is God called Father in regard of his workes ad extr●i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then

aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the eff●cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes

of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17