us and it is the spirit that leads us into all truth and teacheth us how to use and improove truth without the spirit of God the word of God would doe us no good The weapon would be too heavy to unweildy for us to use therefore saith the Apostle The weapons of our warfare are mighty through God 2. Cor. 10.4 God must use and guide the hand aswell as give the sword it will be els like the weapons of a mighty man in the hand of a childe if hee take it up it will be but to let it fall But then thirdly it is the sword of the spirit the spirit doth not onely use it but hee formed it it is therefore fit for use because hee formed it that is the mighty worke-man and Engineer for spirituall weapons and hee must be able to use it well that made it for hee made it for use and there is no ingredient in it which hath not an influence into the end of it which is the use of it Now that hee formed it appeares 2. Pet. 1.20 21. Prophecy came not in old time or at any time by the will of man that is by the presumptuous will of bold men proudly and arrogantly goeing about to determine that by their will which by their reasons and unstandings could not reach but holy men of God spake as they were mooved by the Holy Ghost God used the underderstandings and the wills of holy men to derive and conveye his truth to the world so 2. Tim. 3.16 All scripture is given by inspiration of God so as the spirit formes it frames it suggests it brings it to the world Thus having knowne the matter of this sword that it is spirituall not of a carnall make or composition and secondly the mannager and weilder of this sword that it is the spirit and then the maker and former of this sword that it is the same spirit wee come now to the appellation it self which the spirit gives it which is the word of God By the word of God is meant what ever God hath made knowne to be his will as it is contained in the scripture This must needs bee the word of God and no other but as it is consonant to this for in a large sense all truths may be called the word of God as being subjected to some scripture rule but strictly that word which is our sword is some portion of that wee call the scripture which is particularly characterized and distinguished by this title the word of God This must needs be so because this is that which must not be added to or detracted from it must stand alone Deut. 4.2 Yee shall not adde unto the word which I command you neither shall you diminish ought from it Therefore that is all and onely the word of God So Deut. 12.32 Gal. 1.8 If wee or Angell from heaven preach any other Gospell unto you then that which wee have preached to you let him be accursed Secondly if God will have the ballance of the Sanctuary for waights and measures for rules and determinations it must be visible and publique If hee will have us fight with such weapons wee must know where to fetch them Thirdly when wee see this rule in practise by Christ or his Apostles wee see this word taken up for this sword to doe mighty things Wee see Christ resisting the Divell and at last confounding and expelling him by this word by this weapon Math. 4.4 Hee followed him so long with It is written that at last hee drove him quite away hee resisted him by this sword till hee fled from him As hee dealt with the Divell in himself so he dealt with the Divell in the Scribes and Pharises Have yee not read saith he what David did and what the Priests did c. Math. 12.3 4 5. So hee answered them and confounded them The like did Stephen and the Apostles convinced men mightily by the Scriptures that Iesus was the Christ and used this sword to destroy unbeliefe with Now this word of God which is our sword is not so much the letter of the word as the sense of it how unreasonably and foolishly have the Papists abused themselves by sticking to the letter in those words This is my body and Origen in making himself an Eunuch from that place Math. 19.12 There be Eunuchs that have made themselves Eunuchs for the Kingdome of heavens sake Though it be also true that where the letter is not contrary to the Annalogy of faith that is to be our rule and guide and upon no other ground are wee to depart from the letter But if it be objected how shall men especially unlearned know the sence of Scripture which seemes sometimes to be subject to contrariety Answ. This is the great grace of God towards his that in things necessary to faith and manners to be knowne or done they need not be ignorant for they walke in the light of the Lord by virtue of which light they are led into all truth so as they need not pin their faith upon the authority of anothers judgment This is there due by promise They shall be all taught of God Isa. 54.13 and Christ sayes his sheepe follow him because they know his voice but another they will not follow because they know not the voice of strangers Joh. 10.4 5. To have the word made cleare to you and this sword fit for your use is your due aswell as the sword it self So the secret of the Lord is with them that feare him Psal. 25.14 The scriptures though deepe are foordable by those who are holy and diligent though they be not so wise and learned On the other side The naturall man knoweth not the things that are of the spirit of God because they are foolishnesse to him But the spirituall man knoweth all things 1. Cor. 2.14 15. So 1. John 5.6 It is the spirit that beareth witnesse because the spirit is truth And ver 10. Hee that beleeveth on the Son of God hath the witnesse in himselfe So Math. 13.11 To you it is given to know the misteries of the Kingdome of heaven to others it is not given There is a sence of Scripture that lyes alwayes not so evident and above but it is given to you as your peculiar and portion This honour have all the Saints they have a certaine taste sutable and proportionable to their spirits and their new natures by which they can distinguish of food and by which they can try all things for as to other lives and to our bodily there is a tast for that end so to this also which is spirituall And though men in a dreame can not distinguish betweene sleeping and waking yet men that are awake know they are awake and know also distinctly what they doe This notwithstanding God sells all thing to us by labour and wee shall not enjoy the benefit of this great priviledge without it Wee must therefore keepe our selves in a holy
as a result and concomitant of hope is mighty for battaille ibid. He that rejoyceth not in the hopes of things to come will rejoyce in vaine hopes or sensuall inioyments ibid. Objection if hope bringes in so great and steddy a returne of joy what place do we leave for sorrow for sinne Answered p. 164. There is a double use of sorrow for sinne ibid Whilst God loves us he greeves for our sinnings and he greeves the more because he loves us and so should we p. 165. Never greeve without the releefe of hope and joy ibid. For the degree why should we not work our selves and our sorrowes as low as afflictions would lay us ibid. We have paynes to conflict with as well as pleasures hope armes us for them also ibid. We must hold out to the utmost extreamity by the law of warre p. 166. Patience fits for this but it must be the patience of hope ibid. The praise of patience ibid. Patience would sinke and be opprest if it were not animated by the activity and livelâ—nes of hope p. 167. We should use our patience and releeve our patience as Christ did by the joyfull sights of hope ibid. Hope proper for doing as well as suffering ibid. As we can do nothing without hope so we attempt the greatest things by hope p. 168. Hope and strength stand and fall together ibid. Proovâ—d by the example and praecept of Paul ibid. Hope animates to all workes p. 169. Particularly it purifyes the heart ibid. The same reason of our being like to Christ here and hereafter p. 170. Purity oppos'd to bodily and spirituall lustings ibid. To what degree hope must purify ibid. Coroll from the settling our hopes p. 171. To raise our hopes we must improove and raise our faith ibid. In all compositions something gives the body faith gives the body and substance to hope ibid. Hope abridges the time of expectation and lives in an anticipation of eternall joyes p. 172. The last peece of Armes the sword of the spirit ibid. This is a spirituall weapon p. 173. That the spirit useth ibid. That the spirit formâ—d ibid. What meant by the word of God here p. 174. Proov'd to be the Scripture ibid. Christ made use of this weapon against the divel himself in others p. 175. Whether the letter or sence be the word meant here ibid. How shall ignorant men know the sence of Scripture p. 176. To have the sword fitted for our use is our due as well as the sword it selfe ibid. The Scriptures though deepe are fordable by men holy and diligent ibid. The saintes have a tast proportionable to their spirits by which they can distinguish of foode ibid. p. 177. Try all things p. 177. The way to know the will of God is to do it ibid. Also we must search which is pleasing to God ibid. How it is done ibid. Corollary to incourage to fight p. 178 Men are seldome overcome but when they are of the party ibid. Severall Scripture expressions teaching us to value this sword the word of God p. 179 180 181 182. All sinne proceeds from ignorance or forgetfullnesse p. 181. The difference of men lyes in the observing or neglecting the fullfilling of Gods words in the events of things p. 182. The word gives its owne credit p. 183. To helpe in some guardes for this fight ibid. Sinne is the greatest evill ibid. Severall Scriptures expressing the filthynesse of sinne p. 184. The reason why Christ lay so low when others could sing ibid. Keepe at the greatest distance from sinne p. 185. This the wisest and safest way ibid. There is a modesty in sinne at first if it incorporate it will teare the flesh to get it out ibid. Other heades hinted but not prosecuted p. 186. Captaine to Captaine and Armes to Armes oppos'd ibid. Prayer no peece of these Armes and therefore not insisted on p. 187. It fastens on the Armes and drawes downe successe ibid. What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ibid. Every thing powerfull in the vertue of an ordinance ibid. The Conclusion p. 188. FINIS These principall faults escaped in the printing the Reader may correct as followeth Pag. Line Error Correct 2 27 with which 9 2 incorporall incorporeall 10 20 that their 11 24 beingh beings 13 28 them then 16 28 operations apparitions 19 16 genui genium 23 3 pro ratio par ratio 23 27 moderatedly moderated by 28 4 ward word  5 sunne sonne  9 Mathematicus Mathematicians 30 20 God things 31 14 not must be put out 33 28 raisedned raisednes 34 31 medimus mediums 38 2 beleeve releive 39 14 light sight 49 23 may by  25 vice nice 50 14 motion notion  18 and must be put out  19 their your 51 5 with which  15 Elixurs Elixars  33 ones ends 52 24 well must be put out 55 25 let set 58 22 the they 61 18 mote more 63 7 your you  33 not not onely 73 5 to operating co-operating 77 30 inordinary inordinacy 78 10 thy the 79 10 hee be 86 9 have save 89 20 altogether together  31 forma formae 91 22 which what 97 26 a love alone 98 33 must most 99 5 therefore is therefore that is 100 28 that is that it is 103 24 peoples puples 108 30 all will 110 17 deferred deterred  20 the proper the divells proper 116 24 obstaine obtaine 117 9 hee yee 119 18 devotes denotes  21 clumbs clumbes  22 in is 120 22 lounes loaves 129 29 subsilite subsilire 133 4 temire tenure 136 13 imployes implyes 137 11 helpe is helpes  26 of from of well from 140 13 jou you 141 18 but put 142 30 him sinne 143 26 counted committed 144 10 countinent commitment  17 inections injections 145 4 that thus 146 17 all allye 147 17 nothing as nothing so much as 148 25 not must be put out 150 27 fin sinne 151 13 is was  14 have save  21 mottinesse motives 154 21 fault faint 155 12 principall principle  23 pates pathes  30 toward to warde 159 10 fasten fasten'd  29 in other in no other  33 alloey allay 160 26 ofter after 161 5 contingenties contingencies 164 8 and a and in a  29 cleasing cleansing 165 23 patiency patience 170 15 respcteth respecteth 174 8 by must be put out  9 unstandings understandings 182 27 if must be put out Obj. Ans. Qu. Ans. Qu. Ans. Coral Qu. Qu. Qu. Ans. 1. 2. 3. 4. Corol. Corol. Corol. Obj. Obj. Ans. Coroll Coroll Coroll Coroll Obj. Ans. The Corollaries from hence Coroll Obj. Ans. Coroll Coroll Coroll Coroll Coroll Coroll Corroll Corrol Object Ans. Coroll Coroll Object Answ. Coroll Coroll
evening knowledge or a day or a night knowledge They call that the morning knowledge which respects the things in its cause and that the evening knowledge which respects the things in its effects the one is a cleare knowledge the other obscure So as the morning or cleare knowledge is that by which the Angells see all things in the warde that is in the sunne by whom they were created The evening or darke knowledge is that by which they see the same things in themselves or in their owne natures As the knowledge of a line or circle by a Mathematicus description is a right knowledge in the beauty and proportion of it but the knowledge of it as made in the dust is to know it with many imperfections But the knowledge of the Angells may be distinguish't either into a naturall knowledge of which in a great measure the good and ill were partakers for so it is said that some stood in the truth and others fell from the truth Joh. 8.44 Hee was a murtherer from the beginning and abode not in the truth Therefore there was a truth and knowledge which some adhered to and some not The second is by revelation so to the Angell in Daniel was revealed the mistery of the 70 weekes so the Angell revealed to Iohn the things hee knew not before and of such things are they the messengers to the sonnes of men A third is by experience so they see the manifold wisedome of God in the Church and this is of great use to the good and evill Angells for the same way men have to grow wise they have also A fourth is a supernaturall knowledge with which the elect Angells were indued not in the creation for then it would have bene a naturall knowledge but afterwards And this answers a great objection why some Angells stood and some fell when as they all sawe God and I have formerly in another discourse affirmed that when wee shall see God face to face it will be impossible to sinne or to turne away from that vision The truth is the reprobate Angells never saw God as the elect did for the will of the good Angells would never have bene firmer if their understanding had not bene other wise enlightened for it is the light of the understanding that hath the great influence upon the will as wee see so wee effect and moove Now of the elect Angells it is said that they alwayes behold the face of the Father which of the reprobate is not said now yee know what it is to see God face to face that is to see him evidently clearely as hee is to be seene without a straitened and modificated vision which is the great happines of men You see now what kinde of knowledge the Angells have the last of which namely supernaturall was peculiar to the elect Angells and stood them in such steade as it kept them from falling away when others fell to their owne perdition If you aske mee how or in what manner the Angells know Wee must consider how wee our selves know wee know a thing as wee see it for the eye of the body hath a kinde of resemblance to the eye of the minde now to seeing there is required first a power of seeing in the eye Secondly a light through which wee see if the eye be blinde or there be a hurt or wound in it that there be not a facultie of seeing you see not though you have light and there must be light aswell as an eye or you see not neither Thirdly the species or image of the thing you see this altogether makes vision So in the understanding there is in like manner the power of the understanding by which wee are made able to judge then a light by which the minde is enlightened to perceive its object and then the species or image of the thing out of the understanding by which the thing is made present to the understanding The two first are common to us with the Angells to wit the power of knowing and the light by which wee know they know more but the way is the same The question is onely of the last whether they understand as wee by species or images received from things or otherwise It is certaine they know not all things by their owne essence as God doth for God containes all things in himselfe and is himselfe the likenes and copie of all other things and therefore knowing himselfe as hee doth most perfectly hee knowes every thing els of which hee is the copie Something 's they know by their owne essence as the eye sees the light by it self not by any image of it so the Angells know themselves by their owne essence but of things without them they know them by species and representations not which they take of from the things but such as are put into them by God Wee take of the image of God first by our outward sences as the eye takes of the image of what ever it sees then by our fancy and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know But the Angells which have not either outward or inward sences have not this way of knowing things and therefore know them by species put into them by God One thing more is considerable that is whether the Angells know by reasoning and dividing and compounding as wee know by drawing consequences from principles already acknowledged It is certaine they apprehend things quickly as appeares by the comparison of a learned and wise man with one who is not give a wise man any ground or principle hee will make out of that many conclusions So in matters of numbring and account an accountant will tell you that in a quarter of an hower that another would be a day about And though they doe know things by the effects and by reasoning yet it is with that quicknesse and certainty that our greatest understanding is darknesse to it Another question is whether the Angells know particular things and what ever is done heere First it is granted that they know one another so as there is no Angell in heaven which is not knowne by his fellow Without which they would not enjoy one another and so not be lesse happy Even as wee shall know the enumerable company of Angells and the spirits of just men nor is there any Divell in the ayre or seas or under the earth which the good Angells know not for how could they els resist them on our behalfe Secondly it must needs be granted that the good Angells know not onely the severall kindes and species of things the humane nature and all the kindes of creatures in heaven and earth and sea with their properties and natures perfectly and exactly for men in a great part know these things how much more powers so much superiour but also they know particular things that as God knowes all things by one image and likenes which
is his essence which is the efficient finall and exemplary cause of all things so the Angells by those many universall species which are put into them by God know not onely universall but singular and particular things for as any thing is more raised and excellent so it hath its strength and power more united and is more efficatious and therefore with their understanding onely by the universall species of things put into them by God they know those things which men take in by their many sences outward and inward to wit particular and singular things But now whether the Angells know all the particular actions what ever is done said or suffered is more questionable Of those committed to their charge there is no question but to affirme so of all and all at once were to intrench to much upon Gods priviledge to whom and to no other all things are open and naked there is to much of infinity in that As for our thoughts affections and desires they know them either by revelation or externall signes For God is onely the searcher of the hearts Thou onely knowest the hearts of the children of men But they are extreamely ingenious in guessing if Phisitians by the pulse and temper can tell your affections and passions as that you are in love or take care if a wise man or an acquaintance can do any thing this way they much more First observe that in this vast compasse of the Angells knowledge and the severall kindes of it it was supernaturall knowledge that stood them in the greatest stead the other perished with them it was the beholding of the face of God that filled them and possest them that tied them fast to God that wrought effectually upon their wills the other Angells that had all the other sorts of knowledge in the largest compasse of it carried it to hell with them and the same difference of naturall and supernaturall light is seene amongst us every day why doe the poore receive the Gospell and Christ in whom are hid all the treasures of wisedome and knowledge when the wise and knowing men cast it far from them It s certain this is the greatest wisedome in the world to take Christ to make sure of another life this is wisdome and every other thing in comparison is folly but whence hath this poore man wisdome and others not but because they see nothing of God after a supernaturall way they see God in a proportion as the divells saw God before the fall there wants life there wants fire there wants a touch in what ever they see that would improove all that would render all the rest efficatious The same sermon that speakes to the reason onely of one man speakes to the heart and conscience of another It is a goodly picture to others but it wants life they looke upon it with pleasure but they will never fall in love with it They will never espouse it or as wee told you they see the circle in the dust but the beauty and proportion which is the tempting thing that they see not Pray therefore for supernaturall light that will improove all the rest and all the rest without it will but helpe to render you inexcusable and so leave you Secondly see the ground of the firmenesse of your condition in the next life you shall be as the good Angells you shall see the face of God and then you are sure your eyes nor hearts can never turne away from that vision Thirdly yee shall know what they know and as they know it whence you see what raisedned of your conditions will bee Fourthly see how exceedingly you are exposed to the knowledge of the Angells Now having considered of the knowledge of the good Angells in which a great part of their ability lies wee come to speake of their power and first upon corporall things It is certain they can doe any thing which nature can doe either mediately or immediately for example They can moove the heavens they cannot make them stand still for that is against nature they can kill men but they cannot raise them from the dead Miracles they cannot worke unlesse as Gods instruments as in the mooving of the water in the poole of Bethesda and gathering together of the dead at the day of judgement God onely doth wonderfull things Now a miracle is not that which is against the order of some particular nature for then the flinging of a stone upwards were a miracle but that is a miracle which is against the order of nature in generall as if a stone of it self should moove upward without any force or draweing So as the dividing of the Red-sea was a miracle and attributed to God onely but the killing of the first-borne was none and therefore attributed to an Angell So the standing still of the Sun was ascribed to God But the victory they got Ioshua 5.15 to the Angell Againe they doe some things immediately as the killing of the whole army of Senacherib and bringing Peter and the Apostles out of prison So they can moove all corporall things almost in an instant they can stirre tempests moove waters and windes but other things they cannot doe immediately as generation c. Nor can they do any thing as God properly in an instant and at their becke as God and Christ but either by locall motion or naturall medimus though with an inconceiveable dexterity and quicknes Lastly all this power is subjected to the will of God for so yee have it Blesse the Lord all yee Angells which are mighty in strength which do his will Psal. 103. so Thy will be done in earth as it is in heaven that is as it is done by the Angells So God sent his Angell and delivered Peter Acts 12.17 so saith Christ Could I not have asked my Father and hee would give mee 12 Legions of Angells For their power over us over our bodies it is the same which they have over other things bodily As for our outward sences they have great power over them and that either by forming new objects so in the 2. Kings 7.6 The Lord caused a sound of many horses to be heard by the army of the King of Assiria which put them to flight So the Angells tooke fiery bodies 2. Kings 6.17 The mountaines were full of horses and chariots of fire Againe they can make such a commotion of the humours within our bodies that many things may appeare without which are not They can also shut up the sences as to the men of Sodome Gen. 14. who were strucke with blindenesse As for the internall sences to wit the fancy and imagination they have also a great power over them as appeares by their appearing in dreames and visions for in sleepe our externall sences are so bound up as wee discerne nothing by them now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies to the apprehension of things
past An Angell therefore can doe this much more for what an inferiour power can doe that a superiour can much more doe Doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten which certainely is done by the Angells good and bad which can make compositions of what they finde there they cannot put in new ones but worke upon what matter they finde As for their power over our understandings and wills this to mee is evident that the great workes they have to doe upon us is upon the inward man and that being ministering spirits their ministration is spirituall and as the Divells who though they doe some things to our bodies doe ever infect our spirits so the good Angells much rather apply themselves in their ministrations to our spirits but to shew how they can operate upon our understandings and wills wee will first lay this downe That God can onely effectually enlighten the understanding and determine the will hee can bend and turne and forme it which way hee pleaseth But the Angells can speake also to those pure spirituall parts their speaking carries a power with it though God onely determine First as one man teacheth another so the Angell spake to the blessed Virgin by apparition by voyce Sometimes by voyce without apparition sometimes by writing so to Balteshazer by writing upon the wall but they can invisibly also enlighten us as appeares plainely in dreames for so they spake to Ioseph in a dreame Math. 1. and to many others Now there is the same way and the same reason of speaking to us waking and sleeping To understand this and heerein the ministration of Angells to our spirits will appeare wee must conceive first that the phantasmes of things received by the outward sences are kept and preserved by the inward sences or its organ and instrument as the species of sounds of shapes or what ever els Secondly that these phantasmes so kept may be so mooved by some extrinsecall thing as they may move the fancy and provoke it to represent and conceive more things and divers which neither appeare nor are at that time perceived by any sence this appeares evidently Wee can sit in the darke where wee heare and see nothing and multiply a fancy in infinitum by an act of our owne will Also without our will this often appeares as in dreames Now this inlarging alteration and composition must be by some motion of the subject in which these fancies are as also by a certaine motion of our humours and spirits The fancy or imagination is stirred up to the making of various apprehensions and representations of things this wee finde in dreames which follow often the temperature of the body as appeares to every man that hath in the least observed himselfe Also in sicknesses which altering the bodie and the humours and so troubling the fancy begets strange fancies and makes dreadfull and fearefull representations to us sometimes extreamely foolish as that which falls out as it were by chance and by an undue jumbling of things together Now this know as wee saide before that what ever an inferiour power can doe that a superiour can much more doe such fancies as befalls us as it were by chance as in dreames or sicknes by casuall inordinate or naturall motion of the humours that the Angells especially the good can most orderly and most efficaciously move because they doe what they doe from will and counsell and know exactly how the spirits and humours must be mooved that the phantasmes may be conveniently applied to some conceptions or apprehensions most accommodate and fitted for the knowledge of what truth they would suggest Againe an Angell can remoove the impediments of apprehension as it lies in any commotion or perturbation of the spirits or the humours an Angell can helpe it and the impediment shall cease or if the organ be to much intended an Angell can in a great measure accommodate and believe it Now of how great moment this is to the enlightening of our understandings and mooving our wills all men know that have minded that the understanding receives things by the mediation first of the externall sences then of the fancy of which the memory is the treasurer so as all comes in to us this way so that to mee heere is the difference betweene the converse of men and Angells men can speake to our understandings by the mediation of our externall sences Angells which are spirits goe a neer way to worke and speake to the internall first of all making such compositions there as the understanding presently takes of and reades what is written As on the other side the understanding imprints much upon the fancy what it conceives there is such a neere relation betweene the body and the minde Besides this way of writing in our fancies almost what they will and so speaking to us by which they represent objects to our understandings and our wills which often take and moove us as the objects of truth or the appearance hath a great power upon the understanding and the object of good upon the will besides this they can moove those sensitive passions which are in us Anger concupiscence which often moove us to chuse to command to will and like Sophisters deceive us with the coulour of good as wee finde by experience and see in Peter and David and all the Saints First consider how great a knowledge the Angells have of us how great an advantage upon us there is such a linke betweene the body and the minde that to be well acquainted with a mans outward actions to have a perfect experience of a mans discourse and actions is almost to know him all But how many inward motions are there which never come to the view how much boyling of the blood to lust to revenge that never appeares in the face that the Angells know by beholding the interiour sences much more apparently then wee see it in the face Besides if it come to guessing what was the meaning of such a looke such a motion such a blush such a palenesse there wisedome heere helpes them exceedingly so as they are rarely deceived besides that as our thoughts are more in the fountaine then our actions so the impression upon our fancie is greater then upon our face which our feare or wisedome often keepes in Thus much for their knowledge and light of us which you see how great it is Then for their power upon us almost what can they not doe upon our bodies upon our sences outward and inward upon our mindes for by the meanes I have told you what is it that they cannot communicate to you at their pleasure speaking to the inward sences and causing the understanding to reade of what they there compound and no time is free sleeping and waking they can come to you when the sences are bound up as in dreames they need not fetch the compasse of our eares and eyes that wee
are faine to doe therefore our communion is exceeding great with the Angells both good and bad For beleeve it they having such a price in their hands will not loose it on either side the Divells malice will not suffer them nor the good Angells love and duty will not suffer them to be wanting to their abilities Hee maketh his Angells spirits his Ministers a flame of fire this say some is with relation to their workeing toward us both in lightening and heating This is therefore first by considering the advantages they have upon us to consider how great and intimate our converse is with them secondly to consider this notwithstanding that wee give not that which is Gods due to the Angells though they be the beginning of his creation for first God onely knowes the heart even our thoughts afarre of the Angells onely as I have told you Secondly for working upon us as all they doe is under God and in fulfilling his will which is the law and rule they moove by so they cannot put in new species of things into the fancy and such as the sences had never any knowledge of though they can make many compositions and deductions almost to the saying of what they will yet their ability stretches not to the putting in of what was never there before as to make a man borne blinde dreame of coulours and their difference therefore Thirdly take heed of receiving ill impressions by your eares or your eyes or any way if an ill man tell you an ill story once the Divell will tell you it a thousand times it is a great happines to this purpose not to know ill And on the other side keepe your selves in such a holy frame as may provoke the good Angells to converse with you wee love to speake where wee are like to finde intertainement and so doe they and receive good images and impressions of things that they may have matter to worke upon for as I told you they cannot make a blinde man dreame of coulours Lastly for your soules sake keepe your body in a good frame that the humours of the body be not armed against you to lust and anger and revenge but may be fitted for spirituall converse Fourthly feare and please God who gives bounds to the most raging elements water and fire and to the most mighty spirits the Angells for they are his messengers they doe his will if you receive any good motions or inspirations by the Angells any thing of comfort it is God that doth it hee commaunds that creature aswell as any other to give downe its milke therefore let him have the praise and if now you will offer a sacrifice for this offer it to the Lord for so saith the Angell himself Iudges 13.16 Revel 19.10 Worship God saith the Angell to Iohn see thou do it not The Angell had revealed great things to Iohn and hee would have worshipped him but saith the Angell see thou doe it not Also 14. Rev. 7. worship him saith the Angell that made the heaven and the earth and the sea and the fountaines of waters But Fifthly love the Angells and gratify them for they love you and are mightily advantagious to you they love us much without all question for their wills are as Gods will and hee loves us and they know it as being deputed by him to minister to us And as they themselves love God above all so they love us as themselves which is the next commaund for wee are their neighbours they are very neere us and wee shal be much neerer heareafter when wee shal be with them and be as they are Lastly wee may see their love by its effects First by these workes for our good they worke in us and upon us and then those effects of love they rejoyce to looke into the good things prepared for us 1. Pet. 1.12 which things the Angells desire to looke into and as the holy Spirit is grieved when wee sin so are the Angells also as appeares by their contrary affection of rejoycing at our good and conversion for then the Angells of heaven rejoyce And therefore the Psalmist provokes the Angells to praise God for his mercies to himselfe and to us and by the same reason that wee hate the Divell and resist him wee should love and gratifie the good Angells They hate God they hate and tempt us the others doe purely and truly the contrary let us know these spirits and grow into a greater league and familiarity with them let them not have lesse of our love because they are spirituall and invisible for that inables them to doe us more service and so is God whom wee love most of all In this tract of Angells that which most immediately and particularly reatcheth my intent is to shew the power they have over us especially over our spirits and the way they have to communicate themselves according to their power especially to our spirits which wee have done already though other things as a foundation and in order to this were necessary to be knowne and particularly that about the Guardian-ship of Angells From that formerly delivered wee deduced severall corrolaries both from the knowledge of the Angells and from their power of communicating it to all which wee shall onely adde this further That they have not this knowledge and power in vaine but according to their talent betrusted with them they lay themselves out for our advantage as concerning the outward man so especially and above all in relation to our spirits and inward man tacitely and in a spirituall way communicating themselves to our spirits suggesting good things and provoking us to our duties in holines and obedience This I proove first from their power what they can doe they doe but they can communicate themselves to our spirits and our inward man they can in a very great measure know our mindes and necessities they can by the mediation of our fancies and inward sences speake to us almost what ever they will therefore they doe it The reason is cleare for els they should not serve God with all their might But wee told you before their obedience is the patterne of ours therefore their love also and wee proved also that they did love us exceedingly because God loves us and as being their neighbours therefore wanting neither power to enable them to their duty nor love to actuate that power and ability they are no way wanting to such a communion without which as I have shewed they should neither make good their love to God in serving him with their strength nor their love to us in doeing us that good they are able to doe Secondly you may remember I told you that they did formerly take up their shapes not for their owne needs but for ours nor for ours to facilitate any thing they were to effect upon us for they could have communicated themselves as much to us without bodies as with but for other reasons as for the
not goe to heaven at all ver 3. Except yee become as litle children yee shall not enter into the Kingdome of heaven and if there be any preeminency pride obstructs the way to it It is humility that opens the doore ver 4. Whoso ever shall humble himself as a little childe the same is the greatest in the Kingdome of God it is not hee that puts for place shall have it but hee that stayes till hee be called But it were well if our contentions ended with others if that were the bounds of them doe wee not contend with our selves our conditions and with God every day Let a mans condition be never so good never so incompassed with mercies pride alone raiseth a contention picks a quarrell that is that alone is sufficient to do it if there were nothing els Why are wee not contented why are wee not well when wee have enough or to much do you know what makes the contention it is pride yee have food and rayment yee have not the least part of mercies yee have not the greatest part of afflictions what is the matter why doe yee contend why doe you walke heavily and dejectedly it is pride pride onely or pride alone can do it can set you as fiercely upon your condition and upon God as upon your brother or your neighbour yea when there is no cause at all It s a glasse that extenuates goods and multiplyes ills and which is more then any glasse can do findes them where they are not at all this as I told you of lust is a most boundlesse thing and will send you to impossibilities for satisfaction for let no man thinke it lyes in the power of his condition to make him happy pride will outrunne it faster then it can possibly flow in upon him and which is more pride multiplyes with the flowing in as fire increaseth by fewell consider therefore when you contend with your condition when you are not satisfied with your estate it might possibly have bene greater or larger or fairer or in a word otherwise nay when you doe not walke cheerfully and thankfully and contentedly in what you have for that failing is of the same roote and spring then you contend with God you murmure against God and this a love from pride properly and onely from pride for the judge of all the world cannot but doe justly God cannot hurt you cannot injure or provoke you as another may all your contentions with your conditions and so with God are onely from pride now I beseech you who is the great Authour and fomenter of contention but the Divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calumniatour one that breeds ill blood that doth calumniate and accuse night and day hee doth not onely accuse us to God but God to us hee accused God to Evah hee told her they should be as Gods knowing good and evill this temptation tooke now hee intimated that God made that restraint out of envy because hee would have none so great and so happy as himself and therefore there was not so much love in giving you liberty to eate of the other trees as there was envy and ill will in restrayning you from this For God knoweth c. And hee accused Iob to God doth Iob serve God for nought A great part of his traynes are spent in sowing dissentions in making breaches in multiplying wrath where it is conceived in boyling it up to revenge and then effecting it and therefore there is nothing hee traines up his more in then in contentions and wayes of revenging themselves to the utmost the power of effecting which is ordinarily the reward his sworne vassalls get for the slaving and alienation of their soules and bodies to conclude hee is the true king over all the children of pride Iob 41.34 to whom it may be said as to Pilate concerning Christ Behold your King For pride was properly the Divells sin 1. Tim. 3.6 It is called the condemnation of the Divell that is that for which the Divell is condemned Not a novice least being lifted up with pride hee fall into the condemnation of the Divell This therefore was his sin and this he multiplyed and derived presently hee fastened it upon Adam to wish to be as God knowing good and evill and although some other sinnes in respect of the constitution and temper may beare the title of the master sin that doth not hinder but that in a true sence it may be saide that pride is the master sin in all it is the utmost roote in originall sin that which lieth deepest in the ground and can must hardly be reached what are afflictions generally for but to hide pride from man nay temptations are let out upon us and sometimes corruptions that wee may not be lifted up so it was to Paul what ever his temptations were the end of all was that hee might not be proud and lifted up with his revelations this therefore is the proper sin of the Divell and hath so great a root in us of his laying in at first and of his fostering ever since wee should watch him especially in as that which hath all the evills in it wee have formerly named and is of all other things most opposite and contrary to our peace and comfort Another martch of the Divells eminent in it self and most dangerous and ensnaring to others is that wee call worldlines wee know the Divel is called the God of this world and they that will be rich that is they that set their hearts upon it that propose this to themselves they will be rich they will abound they will that is what ever it cost them though they breake never so many hedges for it though they tread never so many unjust or weary steps they fall into temptation and a snare The Divell hath them in his snares and leades them whither hee will whither hee hath a minde to leade them 1. Tim. 6.9 Other sins have their aggravations but this is the most earthly of all other and in some respects the most unworthy a man And therefore the seate of this lust is ordinarily the basest spirits there it hath its rise and growth and in order to effects it is the root of all evill that is aswell as other vices it is extreamely fertill of ill whether you consider the evill of sin or the evill of punishment for sin this love of riches what will it not constraine men to they will breake all the commandements in a round for the satisfying of those lusts what frauds deceits perjuryes cruelties murthers hatreds have bene exercised for the nourishing of this lust nay what other sins of lust and uncleannesse of the lowest and basest kinde People often subject their bodies and soules to the satisfying of this affection And for the evill of punishment the Apostle saith heere that they pierce themselves thorough with many sorrowes that is they have a carefull and sorrowfull life of it contrary to that good Solomon
of the hope firme unto the end Heb. 3.6 So as here is no rejoycing in boastings heere is no vaine fancies of our owne no castles in the aire But then as their is a vanity in the uncertaintie of their hopes which mixeth them with feares and a further and fuller vanity in fixeing and assureing their hopes by their owne boastings and presumptions incerta certa redendo So Thirdly there is a mighty vanity in the matter of their hopes for they are of things low and meane no better for kinde then what they have already why doe they not enjoy them nay why doe they despise them because they knowe them so as they despise what they know and hope in what they know not because they know it not but the object of our hopes and of our joy arising from them are of things so great and reall as the little but yet the true taste wee have of them makes us desire more It is our knowledge that makes us vallewe our hopes and joy in them and it is our ignorance that causeth us to hope no more nor rejoyce in the good things which are the objects of them And therefore wee see faith which gives a reall evidence and sight of things intends above any other thing our hopes and want of faith and weaknesse of faith lessens our hopes and the joy of them The object of our hopes are things great thing heavenly things eternall and these are the matter if any other thing bee of joy Opposite to which are the dead beggarly and sensible things of this world which are mistaken alwayes in hope and usually despised in possession so that not onely simply but in comparison with other things wee have all reason for the joy of hope The warrant of this joy wee have given you already when wee shewed the reason of our joy in opposition to wicked mens boastings but the end is not onely for it self though that be much that wee may live comfortably that wee be in as good a condition as this state is capable of but joy as a result and concomitant of hope is mighty for Battaile ye are now in the lists and ye put on armour the joy of Hope which is the joy of the Lord is our strength Hee that rejoyceth not in the hope of things to come will rejoyce in vaine hopes or in sensuall enjoyments Hee that cannot take in the pleasures of salvation by hope will assuredly joy the joyes of wicked men for hee wants this armour against pleasures and sensuall joyes which is a weapon Sathan weilds to our dis-advantage asmuch as any and therefore know how to arme your head by hope and against the pleasures and joyes of this world by the pleasure and joy of hope unlesse you would be exposed as a prey to things of sence and things of this life against which this hope of salvation is your armour But now to answere shortly an objection if hope brings in so great and steddy a returne of joy what place will you allot for sorrow for sin for wee are sinners and a sinfull condition and that affection suites us very well Answ. Certainely wee should not sorrow as those without hope but as those which are full of hope yet on the other side as there is occasion by renued acts of sinnes our hope and our joy should intend our sorrow and rectify it God would not have an uncomfortable or a dispairing thought in all sorrow it is the sorrow of the world that workes death that destroyes and hurts some inordinacie some excesse but sorrow intended and relieved also by hope and the joy of it as it is often necessarie so it will never hurt you There is a double use of sorrow first to worke out the staine of sin in supplying the want of afflictions sin is not onely evill for its transcient act but for the cursed disposition that it leaves behinde there is ever sin in the wombe of sin sorrow serves to worke out the staine of sin and doe the worke of afflictions which are to humble and bring low Prov. 20.30 The blewnes of a wound cleanseth away evill so doe stripes the inward parts of the belly this is applied to correction and cleansing afflictions worke the wound to such a disposition as is cleasing and healeing But then secondly sorrow for sin serves whereby to expresse our affections to Christ in a manner sutable to our condition and to the posture wee stand in towards him shall wee grieve the Lord and shall the Lord be grieved and shall wee not grieve But hee loves us and pardons us therefore should wee grieve Besides while hee loves us hee grieves and hee grieves the more because hee loves us and so should wee if hee did not love us hee would not grieve and if wee love him wee cannot but grieve when wee offend him Jer. 31.19 Surely after I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed c. Ephraim mournes and grieves which hee did not till God had mercy on him then hee smote on his thigh If you aske how wee should grieve Never without the reliefe of hope and joy let them act and intend your sorrow but for the degree why should wee not in humbling our selves for sin worke our selves and our sorrow as low as afflictions would lay us if chastisements should take hold on us or sicknes to death or any other hand of God chastising for sinne this will be no interruption in your hope no prejudice to the joy of it Thus your hope armes you against pleasures by joy the joy of hope but wee have paines also to conflict withall all the evills and calamities that dishonour want and poverty or bodily evills can inflict patiency also in attendancy and expectation yee have need of patience that after yee have done the will of God yee may receive the promise Wee would faine have our rewards in hand wee are loath to stay wee would have the reality of the reward not the vision of faith onely Heb. 10.36 Now this is needfull for the Saints through faith and patience inherited the promises Heb. 6.12 If you aske who infests the Saints who puts them to their patience The world and wicked men but especially the Divell that hee might discourage us and devoure us might breake and interrupt our course might make us for want of continuance doe and suffer so many things in vaine and therefore armes all his instruments evill men and our owne corruptions against us to make us weary of that way which is so sowed with thornes which costs us so much paines and trouble God also puts us to our patience by suffering manifold evills outward and inward to infest us that hee might purge present evill and prevent further evill and that hee might try us and use what hee hath laid into us that hee might say of us another day as hee did of Iob yee have heard
him that is poore and of a contrite spirit and trembleth at my word That word is precious when the respect to it is so rewarded On the other side Jer. 8.9 They have rejected the word of the Lord and what wisedome is in them Though otherwise they might be wise yet if they undervallew once the word they bid a dewe to their wisedome And God the righteous judge and which gives true vallewes to us rankes them in the number of fooles from the New Testament also wee shall give some places to this purpose Luk. 4.4 Men lives by every word of God in him wee live and in his word wee live which gives a being to things that which gives the being and determination makes things be what they are and men doe what they doe must needs be great and excellent in it self Ver. 32. His word was with power which astonied the auditours Ver. 36. What a word is this for with authority and power commandeth hee the uncleane spirits and they come forth his word will fetch uncleannes out of thy heart aswell as out of their bodies Luk. 7.7 The centurion had so much confidence in Christs word as hee could depend wholy upon it Say in a word sayes hee and my servant shall be healed the magnifing of the word wrought this great effect and that word must needs be great which was deservedly the object of such a confidence Luk. 22.61 Peter remembred the words of the Lord and hee went out and wept bitterly Peter forgot the word when hee sinned and indeed all sin proceeds from ignorance or furgetfulnesse but when hee remembred it you see the eminent effect of it hee repents immediately which hee witnesseth by his bitter and abundant weeping John 15.3 Now are ye cleane through the word which I have spoken to you Wee are cleane mistically by the washing of Baptisme 1. Cor. 6.11 also by the imputation of Christs purity and so wee stand ever cleare before God wee are pure also in the change of our owne hearts and all this by the word made ours by faith and abiding in us so that as evill communication corrupts good manners if taken in and drunke downe so the word taken downe cleanseth Acts 13.26 It is called the word of salvation that which brings it and workes it And Acts 20.32 When Paul departed from Ephesus hee commended the Church to the word of Gods grace which was able to build them up and to give them an inheritance c. The inheritance is that to which the word leads us and where it will leave us at the last but before you come thither there is building work forming and fashioning that the word doth also so as yee need not goe out of this circle for the beginning or finishing of your faith 2. Cor. 5.18 It is the word of reconciliation that which brings God and man together Wee are naturally at great distances now that which conduceth to the meeting and according of termes so differing must needs be of great vallew and esteeme 1. Tim. 4.5 For every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer it is the word of God that sanctifieth and gives a lawfull use of all things Hence you have your liberties aswell to indifferent as your right to things necessary if you have whereof freely to use for your owne comforts and whereof to give a way for the weaknesse and scandall of your brother If you should examine by experience the effects of the word Gods word hath ever taken hold of men and in this lies the great difference of the Saints from others that they observe those events which others neglect and growe by them Joh. 4.50 And the man beleeved the word of God and it was even so as hee had beleeved The word hath ever found out men and will take hold of us either by our faith for good or without it for our destruction so the prophecies of old were not idle but effected the end for which they came To conclude this great dignity the word hath that it gives its owne credit for reason may be opposed by reason but this is higher then reason The Divell can reason and distinguish us into sin whilst wee fight at that weapon but bring him a word and that answeres his reason What hath bene said in this head tends to beg it in you a right vallew and esteeme of the word which if once ye have you will use it and have recourse to it at all times as an effectuall weapon mighty through God for all the great ends you have heard of Secondly know the word of God that yee may use it this is to have your weapon prepared you must search the sence know the Annalogie of faith and the proportion one truth holds to another as before Thirdly take up this sword take it to you be in a posture to give a blow or to evade one wound the enemy when you can and meete with his blowes and thrusts therefore you must be prepared and have things in readinesse therefore the word of God must dwell richly in you that you may not be to seeke when you should use it To helpe you in some guards for this fight First that sin is the greatest evill mannage your sword well for that guard have words at hand that is your sword ready to make that good for the filthinesse of it sin is compared to the blood and pollution of a new borne child before it be ordered and dressed Ezek. 16.6 When thou wast in thy blood I said unto thee live such a thing is sin in it self and all sin holds of the nature of that pollution 1. Joh. 5.19 The whole world lieth in wickednesse it lies there as in a filthy grave rotting and stinking as in a puddle Againe sin is compared for its nature to swine and dogs and to their vomit 2. Pet. 2.22 the sinner is the dogg in the act of sin and the corruption is the vomit and mire it is likened also to the menstruousnesse of a woman to a vessell in which is no pleasure that is a draught or a privy Hos. 8.8 If besides these abasings and vilifying expressions you would know more of sin It was sinne that condemned the world in Adam drowned the world in the dayes of Noah and to give you a greater charracter for ill then all this it was sin brought all the sufferings upon Christ which hee endured It was the day of Gods fierce anger Lament 1.12 When Christ did beare the sins of many in his body on the tree therefore when Paul and Silas could sing in the prison and the Saints in their afflictions as they have done so often Christ was low and poore and faint Why because hee conflicted with sinne hee grappled with sinne upon him was laid the iniquities of us all Hee conflicted with the wrath of God for sinne and
had hee not bene God himself hee would never have out-wrastled it In a word every creature of God is good and nothing offends him irritates him and provokes him but sinne Nothing reacheth God nor causeth God to reach the world in anger but sinne It is that which puts the sting into death and torment in Hell Thus you are armed for that guard that sin is the greatest evill the second followes easily That then Wee should keep at the greatest distance from it for that you have Rom. 12.9 Abhorre that which is evill cleave to that which is good when wee meete with any thing extreamely evill and contrary to us nature abhorres it and retyres as farre as it can so on the contrary cleave to that which is good cling to it as a man should cleave to his wife or be glewed as the word is and they shall be one flesh incorporate your selves with that which is good make your self one with it So Abstaine from all appearance of evill 1. Thess. 5.22 a thing may appeare to be ill that is not but take heed of any similitude or appearance or likenesse of ill if it looke like ill though it bee not fly from it This gives you the benefit of a long sword by which you keep the enemy at a distance so Jude 23. Hate the garments spotted with the flesh not onely the flesh but the garment that hath toucht it Ephes. 5.3 Fornication and all uncleannes and covetousnesse let it not be once named among you as becometh Saintes nor filthinesse nor foolish speaking nor jesting So Job 31.1 I made a covenant with mine eyes why should I thinke on a maide hee would not looke because hee would not thinke and the way to secure the thoughts is to keepe well and strictly the out-doores the sences which made David pray to God to turne away his eyes from vanity Folly is bold but wisdome is wary to keepe at the greatest distance Thus this sword cuts of the first risings this is a sure way and this saves you a world of paines when a temptation or a lust hath once come within you and incorporated it self you must teare your flesh to pull it out you must pull up earth and all that the roots may come at last but while it is at a distance there is some kinde of modesty and blushing in it and it may be snib'd with a word use therefore some of these for a sword in time and it may prevent you hard work which yet must be done if you would not perish other heads I thought to have runne over and fitted for use as Thirdly God knowes our thoughts Fourthly that the word must judge us even this which wee have in our hands and mouthes and if it condemne our sinnes now how is it like to acquit us another day Fifthly that every secret thing shall be made manifest Sixtly that you should walke in the sence of death and changes but I shall prosecute this no further onely let us know that if the Divell have got within us the same way hee is fetcht out that hee is kept out this sword must do both Thus God hath armed you compleatly and it will be both your sin which you will not know how to answer and your shame also to be foyled If you oppose Captaine to Captaine you have Christ and the Divell you have as sufficient as mighty as experienced a Captaine as your lusts have if armes to armes yee have all these spirituall armes against his carnall armes for so are his in comparison of those Though his be spirituall also as acted by a mighty spirit your reward held over you by hope is greater for the present then any he can offer though not to flatter our selves Our condition heere is to indure hardnesse as good souldiers 2. Tim. 2.3 And wee must conflict according to the law of combate if wee would have the crowne But this is no new thing to us this wee knew when wee undertooke religion this was laid in at first as the law and condition of our undertaking That which followes is prayer praying with all prayer which is to all other ordinances of God as bread and salt to our repast wee cannot make a meale without it heere it fastens on your armour and lookes up for strength and successe to him who is able to give it If souldiers be weake or succumbe in fight they send to their Generall for supplies and reinforcements Praying alwayes that is in all time every juncture and article of time as you have occasion by temptations for combate for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly occasion this is not so much spoken heere of our ordinary and customary use of Prayer as it is applicable to occasions that is temptations but this Prayer must be in the spirit The Spirit in our Prayer is what the soule is in our bodie it is that which gives the life to it to conflict with the living God by dead words will doe no good therefore Jude sayth Praying in the Holy Ghost ver 20. You have another expression Rom. 8. That the spirit makes intercession for us the Holy Ghost must pray in us there must be an incorporating in that duty of the Holy Spirit with our spirits watching thereunto you must watch to prayer therefore it must be an act of time With all perseverance that is till the worke be done for then ye persevere when ye give not over till you obtaine your end so as your Praying and fighting must runne parralell till you have overcome your enemie and sleighted his workes It s enough to have hinted this which I intend not to speake of as being no peece of the armour nor resembled by the Holy Ghost to any peece To all that hath bene said I shall adde no more but this that every thing is strong in vertue of an ordinance therefore bread nourisheth because it hath a word that bids it doe so and therefore the word shall cut and destroy because God hath made it a sword and edged and fitted it for that purpose Thus have I some what largely measured the field of Battaile shewed you your friends and enemies and fitted to you those armes which God hath given you for the service of this holy warre To conclude therefore The just end and designe of warre for every thing is to act in vertue of a designe is peace now no warre pretends to peace more then this we have been speaking of and therefore Communion which is the effect and birth of peace beares one halfe of the title of this discourse And indeed men were so form'd for Communion as no doctrine can be avowed for good which renders them unsociable But experience tells us that it is the fate of some warres not onely to be the meanes by which peace is gotten and procur'd but by which it is nourisht and maintayn'd and we know some countryes which injoy the greatest benefites of peace in the