even the Divels themselves whereas they are kept for a severer judgment 4. When you see wicked men endured and not presently cast into Hell be not astonished God hath a Ministry for them as for the evil Angels Some are reserved to the day of judgement 2 Pet. 2. 9. that is their punishment respited for the greater triumph of that day 5. One judgement may make way for another the chains of darknesse for the judgement of the great day Let no man please himself in that he suffereth afflictions in this world these may be but the beginnings of sorrow God is terrible to poor sinners as well as rich you may be miserable here and yet not escape in the world to come do not think the worst is past some have a double Hell such miseries here as are pledges of everlasting torments hereafter 6. Divels fear the great day An Atheistical lose Christian is worse then Sathan he scoffeth at that at which the Divel trembleth There are Atheists in the Church but there are none in Hell 7. Angels are brought to judgement None are exempted at the great day you shall see those glorious Creatures bound with chains of Darknesse the Kings and Captains are brought in trembling before the Lambs Throne Rev. 6. 20. and great as well as small appear before that great Tribunal Rev. 20. 12. 8. The Angels are plunged into the depth of Hell when Saints enter into their Masters joy God loveth a returning sinner before an Apostate Angel There is one point yet behind with which I shall conclude this verse and that is That the day of judgement is a great day 'T is so in many regards 1. Because 't is the consummate Act of Christs regal Office Of all Offices Christs Kingly Office is the most eminent now the Kingly Office was never discovered with so much lustre and glory to the world as then the eminent act of other Offices do more belong to his abasement as his Oblation an eminent act of his Priestly Office was to be performed upon earth so his Prophetical Office was much discharged in delivering the Doctrine of the Gospel whilest he was here but of his Kingly Office we had but a very little glimpse during his abode upon earth in his whipping the buyers and sellers out of the Temple and his entrance into Jerusalem when they cryed Hosanna in the streets Matth. 21. And now in Heaven Christ is supream but his soveraignty lieth under a cloud and vail All things are put under him But carnal sense objects We see not as yet all things put under him Heb. 2. 8. But at the last day Christ will shew himselfe to be King indeed both in rewarding his friends and in an absolute conquest over his Eenemies which are the two great parts of his Regal Office therefore the day of judgment is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord 2 Pet. 3. 10. as being the day wherein Christ shall manifest himselfe to be a Lord indeed First in rewarding his friends When David was Crowned at Hebron then all that followed him in the wilderness were rewarded according to the merit of their place and service before they had hard service and little wages but then were made Captains of thousands and Captains of hundreds and Captains of fifties So they that are true to the interest of Christ may meet with many a frown and hard entertainment in the world but you will not repent of it in the day of Christs Royalty Matth. 25. 34. Then shall the King say c. He is called the Son of man before but then you will find a King rewarding all his subjects Peter was troubled about his petty losses Master saith he we have forsaken all and followed thee what had Peter to forsake A Net a Cottage a Fishing Boat A great All We are apt to think much of what we part with upon Christs score if we suffer but a disgraceful word a small inconvenience a frown we presently say what shall we have therefore But we need not seek another pay-Master then Christ he will not be behind hand with us when the day of payment cometh See Matth. 19. 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the regeneration ye shal sit with me on thrones of glory c. that is at the day of judgement which is the great regeneration when Heavens are new Earth new Bodies new Soules new all is new then we shall be no losers by Christ 2. In an absolute conquest over his enemies the stoutest faces shall then gather blacknesse and the stiffest knees bow to him There is an expression Isa 45. 23. I have sâ—orn by my selfe and the words shall not returne that to me every knee shall bow and evâ—ry moâ—th shall swear Now this expression doth concern Christs soveraignty and ful victory over his enemies for this Scripture is twice alluded unto in the New Testament and in both places applyed to Christ The first place that I shall take notice of is Phil. 2. 10. where the Apostle saith That to Christ evâ—ry knee shall bâ—w and every tongue shall call him Lord which is the same with that which is spoken in the Prophet and is there made to be the first of Christs Ascension when he was solemnly inaugurated into the Kingly Office but the Prophecy receiveth not its full and final accomplishment till the day of judgement to which purpose the same Scripture is cited by the Apostle Rom. 14. 10. We shall all stand before the judgement seat of Christ for 't is written As I live saith the Lord to me every knee shall bow and mouth shall confesse So that the bowing of knees or stooping of enemies is not fully accomplished till then Christ doth now often over-rule the councils and projects of his enemies and smite them with a soar destruction but there is not such crouching and trembling so sensibly now to be discerned as there will be at that day Secondly the day of judgement is a great day because great things are then done which will appear if you consider the preparations for that day 2. The day it selfe 3. The confequence of it 1. The preparations for Christs approach the Scripture mentioneth two 1. The Arch-Angels trumpet 2. The sign of the Son of Man 1. There is that great noise and terrour of the voice of the Lord which is to be managed by some special Angels by which all the world shall be as it were summoned to appear before Christs Tribunal See 1 Thess 4. 16 and Matth. 24. 31. Some expound this Trumpet Analogically some Literally they that expound it Analogically think it signifieth the power and virtue of Christ forcing all the world to appear before his judgement seat which is therefore called a trumpet because the solemn Assemblies among the Jews were summoned by sound of Trumpet but why may we not take it Literally and in propriety of speech for the audible sound of a Trumpet sure I
desireth her husbands coming home but it may be all things are not ready and in so good order as they should be all Christians desire the coming of Christ but sometimes they are not so exact and watchful and therefore their affections are not so lively Here is a note of tryal whether we love God or Christ how do we stand affected towards his appearing the world cannot satisfie Christians they look beyond it in things to come we are apt to feign and because we have not a sufficient sense of them we think we have an affection to them when we have them not if there be looking there will be preparing when you expect a great estate for your children you breed them accordingly or rather thus a man that expecteth the comming of a King to his house will make all things ready surely you look for no body when you are not fitting and preparing your selves what have you done against this great day do you judge your selves 1 Cor. 11. 31. do you get into Christ Rom 8. 1. that you may be interested in Christs Righteousness against you come to undergo Christs judgement what purging of heart and life 2 Pet. 3. 11. art thou in such a case wherein thou wouldst be found of Christ To exhort those that love God to look earnestly for the comming of Christ to this end 1. Consider our relations to him he is our Master we are his servants and good servants will wait for their Masters comming Mat. 24. 45. here we have our meals but then our wages 't is but present maintenance which we have now but behold I come and my reward is with me Christ will not come empty handed Again he is our Husband we his Spouse the Bride saith come Rev. 22. 17. we are now but contracted to Christ then is the day of solemn Espousals The Judge is the wicked mens enemy but your Redeemer 2. Consider the priviledges we shall then enjoy the day of Christs coming is 1. A day of manifestation Rom 8 19. all is now hidden Christ is hidden the Saints are hidden their life is hidden Col. 3. 3. their glory is hidden 1 John 3. 2. but then Christ shall appear and we shall appear with him in glory as Moses told the Rebels Numb 16. To morrow the Lord will shew who are his Christ as the natural son shall then appear in all his Royalty and Glory as the great God and Saviour of the world so shall the Saints put on their best robes in winter the tree appeareth not what it is the sap and life is hidden in the root but when summer cometh all is discovered 2. 'T is a day of perfection every thing tendeth to its perfect estate the little seed that is sown in the ground breaketh through the clods that it may be in flower and perfection so a Christian is working through that he may come to an estate of perfect holiness and perfect freedom here we are very weak yea even to glorified spirits he is but a Saviour in part there is some fruit of sin continued upon the body but then body and soul are united and perfectly glorified to praise God in Heaven Christ cometh to make an end of what he hath begun he came first to redeem our souls from sin but then our bodies from corruption then all priviledges are perfect regeneration Mat. 19. 27. when Heaven's new earth new bodies new souls new that 's a regeneration indeed so adoption we are sons but handled as servants looking for the adoption Rom. 8. 23. so justification our pardon shall be proclaimed at the market cross published before all the world Acts 3. 19. so for Redemption Luk. 21. 28. the body is a captive when the soul is set at liberty the body is held under death till that day 3. 'T is a day of Congregation or gathering together the Saints are now scattered they live in divers Countreys and in divers ages but then all meet in one Assembly and Congregation Psal 1. 6. but of these things more largely verse 16. on these words the great day From that looking for the mercy c. Observe That looking earnestly for eteanal life is a good means of perseverance for to that end is it urged by the Apostle here I shall enquire 1. What this looking is 2. What influence it hath upon our perseverance 1. What this looking is it implyeth patience but chiefly hope 1. Patience in waiting Gods leisure in the midst of present difficulties Heb. 10. 36. Luke 8. 15. 1 Thes 1. 3. Rom. 8. 25. 2. Hope now because there is a blind hope and a good hope a bastard hope and a genuine hope good hope through grace saith the Apostle 2 Thes 2. 16. Let me tell you that this looking or expectation is not that blind hope that is found in men ignorant and presumptuous that regard not what they do presumption is a child of darkness the fruit of ignorance and inconsideration when men are once serious they find it an hard matter to fix an advised hope on things to come for guilty nature is more inclinable to fear than to hope this blind hope will certainly fail us 't is compared to a Spiders web Job 8. 12 13. The Spider spinneth a web out of his own bowels which is swept away as soon as the besom cometh so do carnal men conceive a few rash and ungrounded hopes but when death cometh or a little trouble of Conscience these vain conceits are swept away this hope which I press you to is a serious act arising from grace aiming at its own perfection again this looking is not some glances upon Heaven such as are sound in worldly and sensual persons who now and then have their lucida intervalla their good moods and sober thoughts as Balaam Numb 23. 10. a taste they may have Heb. 6. 4. a smatch of the sweetness of Heaven and spiritual comforts the most wretched worldlings have their wishes and suddain rapâ—s of Soul but alas these suddain motions are noâ— operative they come but seldom and leave no warmth upon the Soul as fruit is not ripened that â—ath but a gâ—aâ—ce of the Sun and a suddain light rather blindeth a man than sheweth him the way So these suddain indeliberate thoughts vanish and leave men never the better again 't is not a loose hope or a probable conjecture this hath no efficacy upon the Soul men that are under an anxious doubtful posture of Spirit will be very uneven in their walkings James 1. 8. when men are discouraged in a race they begin to slacken their pace to which the Apostle alludeth when he saith I run not as once that is uncertain 1 Cor. 9 26. but when they begin sensibly to get ground they hold on their course the more chearfully Thus negatively I have shewed you what 't is not but now positively t is an earnest well grounded expectation of blessedness to come it bewrayeth it self 1. by frequent and
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
that he doth approve your Doings 4. Christ may be denyed though there be a stricter Profession of his Name and some faint love and relish of his sweetness Besides the loose National Profession of Christianity which God in a wise Providence ordaineth for the greater safety and preservation of his Church there may be a strict personal profession taken up from inward conviction and some tast and feeling and yet Christ may be denyed for all this as some that had tasted the good Word turned aside to the world and so are said to crucifie him rather then to profess him Heb. 6. 4 5 6. The Apostle intendeth some Hebrews that did mix Moses with Christ and Judaism to save their goods So elsewhere he speaketh of some that had a form of godliness but denyed the power thereof 2 Tim. 3. 5. By the Form meaning the strictest garb of Religion then in fashion this is to deny Christ when we deny the Virtue and Power of that Religion which he hath established and will not suffer it to enter upon our hearts 5. The means to discover false Profession is to observe how we take it up and how we carry it on whether we embrace it upon undue grounds or match it with unconsonant practises 1. We embrace it upon undue grounds if we take it up meerly upon Tradition without a â—ight of that distinct worth and excellency which is in our Religion for then our Religion is but an happy mistake the stumbling of blind zeal upon a good object and all the difference between you and Pagans is but the advantage of your Birth and Education standing upon an higher ground doth not make a man taller then another of the same growth and stature that standeth lower their stature is the same though their standing be not the same So you are no better then Pagans only you have the advantage of being born within the pale and in such a Country where the Christian Religion is professed You do according to the Trade of Israel and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the fashion of your Country will carry it and as Beasts follow the Track so you take up that Religion which is entayled upon you 2. If we match it with unsutable practises These may be known if we do consider what is most excellent in the Christian Religion Elsewhere I have shewed that the glory of the Christian Religion lyeth in three things In excellency of Rewards and purity of Precepts and sureness of Principles of Trust â— In the Fulness of the Reward which is the eternal enjoyment of God in Christ therefore they that do not make it their first and chief care to seek the Kingdom of God and his righteousness Matth. 6. 33. that are like Swine in preferring the will of carnal pleasures before communion with God or in the Scripture expression Love pleasures more then God or prefers the profers of the world before everlasting happiness they whose lives are full of Epicurism Atheism Worldlyness 't is not a pin to those whether they be Pagans or Christians for acting thus heathenishly thus brutishly they do but polute that Sacred and Worthy Name 2. The perfection of the Percepts which require a full conformity of the whole man to the Will of God More particularly Christian precepts are remarkable for Purity and Charity for Purity and therefore revellings and banquettings and chambering are made to be customs of the Gentiles 1 Pet. 4. 3. things abhorrent from the Christian Religion they that are yokeless and live according to the swinge of their own lusts or else that only fashion the outward man make no conscience of thoughts lusts c. they do not live as Christians for Charity nothing is more pressed then giving 't was Christs maximé It is better to give then to receive Acts 20. 35. and also forgiving one great strain of his Sermon is Love to enemies Matth. 5. 43 44 45 46 47 48. Christ when he brought from heaven the discovery of such a strange love from God to man would settle a wonderful love on earth between man and man 3. For sureness of Principles of Trust the whole Scripture aimeth at this to settle a trust in God and therefore it discovereth so much of Gods mercy of his particular providence of the contrivance of salvation in and by Christ so that to be without hope is to be like a gentile for they are described to be men without hope 1 Thes 4. 13. and carking and distrustful care is made the sin of the Gentiles Matth 6. 31 32. this kind of solicitude is for them that know not God or deny his providence over particular things Well then Take heed of denying Christ 't is an heavie sin it cost Peter bitter sorrow Matth. 26. 75. Will you deny Christ that bought you 2 Pet. 2. 2. Now they deny Christ whose hopes and comforts are only in this world Christ is not their God but their Belly Phil. 3. 19. Libertines are not Disciples of Christ but Votaries of Priapus Merciless and revengeful men do condâ—mn that Religion which they do profess in short they do not only deny Christ that question his Natures or make void his Offices but they that despise his Laws when they do not walk answerably or walk contrary VERSE 5. I will therefore put you in remembrance though ye once knew this how that the Lord having saved the People out of the Land of Aegypt afterwards destroyed them that believed not WE have done with the Preâ—ace I come now to the examples by which the Apostle proveth the danger of defection from the Faith the first is taken from the murmuring Israelites The second from the Apostate Angel the third from the beâ—stly Sodomites Tâ—at you may see how apposite and apt for the Apostle's purpose these instances are I shall first insist upon some general Observations First Observe That Gods ancient Judgements were ordained to be our warnings and examples The Bible is nothing but a Book of Presidents wherein the Lord would give the world a Document or Copie of his Providence All these things are hapned to them for examples 1 Cor. 10. 11. When we blow off the dust from these old experiences we may read much of the counsel of God in them their destruction should be our caution His Justice is the same that ever it was and his Power is the same his vigour is not abated with yeers God is but one Gal. 3. 20. that is always the same without change and variation as ready to take vengeance of the Transgressors of the Law as of old for that 's the point there discussed So 2 Tim. 2. 13. He abideth â—aithful he cannot deny himself In all the changes of the World God is not changed but is where he was at first Surely we should tremble more when we consider the examples of those that have felt his Justice for God keepeth a proportion in all his dispensations If he were strict and
understand it disputare vis mecum mirare mecum clama O Altitudo Gods Decrees are hard meat not easily digested by carnal reason a proud creature cannot endure to hear of Gods soveraignty it awakeneth our security to hear of a distinction in the Counsels of God and that grace runneth in a narrower channel then whole Mankind do but consider amongst the Angels some are past by and others confirmed and who art thou O man that replyest Sixthly In the Election of Angels pardoning mercy is not so much glorified as in the election and calling of men then was grace shewed but not mercy none of the fallen Angels were saved but fallen man is called to grace in Christ we were all in our blood when God said Live the whole lump and mass of mankinde was fallen probably next to the free Counsels of God that was the reason the whole humane nature fell but not the whole Angelical nature but onely a part of it so that the Kinde it self needed not to be repaired their sins argued more malice because of the height of their understanding they sinned without a Tempter but the reason of reasons is the will and gracious good pleasure of God who was willing to shew pardoning mercy to us and not to them the good Angels had confirmation but we redemption we are reconciled they continued love after a breach made is more remarkable Seventhly from the sin in general by which they fell was by pride see the danger of this sin it alwayes goeth before falling the Angels lost their holiness out of a desire of greatness they would be over all and under none t is dangerous when men minde rather be great then good In Scripture we have two notable instances of the fall by pride and our restoration by humility the Angels fell by pride and aspiring and Christ restored mankinde by being humble lowly and submitting himselfe even to the death of the Cross Adam would be as God and so ruined us and Christ that was God became as man and so saved us to counterwork Sathan he layeth aside the glory of his Godhead he layeth aside the glory of his Godhead and puts on an humble garb saving as not by power but by suffering well then look upon pride as the sure forerunner of a fall Eighthly Observe the particular fact is uncertain though the general sin may be known as how this pride was discovered whether in a thought or by some bold attempt is not known it doth not so much pertain to edification and salvation to know their sin as to know our own The Scriptures direct us to look inward 't is more for our profit to keep out Sathans power then to know the circumstances of his fall let us not fall with him Peter would know Johns end but Christ rebuketh him what is that to thee follow thou me Joh. 21. 20 22. We betray our duties by our curiosity surely we should be more at home and look to our beame that we may not ascite others before the chair of censure but our selves before the tribunal of conscience Ninthly Observe that the first sin that ever was was a punishment to its selfe they kept not their first estate the sin is expressed in such a phrase as doth imply their loss duty hath its reward in its mouth as the sacks of the Patriarchs their moneys so sin its punishment never think that you shall get any thing by offending God you do but defile and debase and degrade your selves from your own excellency when you sin 't is Hell enough to turn away from God and misery enough to polute and stain an image in our soules the fall of the Angels is described to be a departure from their own happiness Secondly Consider it with Application to your selves First apply it for humiliation we left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first estate as well as the Angels God made man upright but they sought out many inventions Eccles 7. 29. Read your own guilt and Apostacy in the sin of the Angels usually the Page is whipped to shew the Prince his fault but here the Princes and noblest part of the world are set out to us for examples that in their ruine and dreadful fall we might understand our own Do but observe the Parable they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original estate of happinesse and holinesse and so we they fell soon so we they fell by Pride so we the Angelical fall is our glass we are a kind of Divels and Apostates from God they were driven out of Heaven so we out of Paradise they are punished with darkness and so we Secondly apply it for Caution there is a new beginning in Christ the Apostle saith Heb. 3. 14. We are made partakers of Christ if we â—old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of our confidence steadfast unto the end If we should break with God again upon this new stock there will be no more sacrifice for sin faith which is the gift of Gods grace is the beginning and root of a new life in Christ if we should forfeit this we cannot expect God will deal with us any more We are now come to the phrases that imply their punishment and that we made to be two-fold Present and Future the first part of the present punishment is paene dâ—ni their loss implyed in that clause leaving their own habitation in which their guilt is further intimated for the Apostle here maketh it to be their act but Peter in the paralel place maketh it Gods act 2 Pet. 2. 4. God spared not his Angels that sinned but cast them down to Hell without further diversion we may take up the point thus That the Apostate Angels upon their sin and fal departed from that place of happiness and glory which before they enjoyed So Rev. 12. 8. Their place was found no more in heaven and the great Dragon was cast out that old Serpent called the Divel and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him That Scripture I confess is mystical and speaketh of the overcumming of Sathan in this present world and casting him out of the Church which is there expressed by Heaven as the World by Earth For I observe in that book the Church is sometimes expressed by terms suitable to the Judâ—ical state So in Rev. 11. 2. The Church is called the Temple and the World the Court and sometimes by the Celestial state and so the Church is called Heaven and the World Earth but however there is a plain allusion to Sathans first fall from Heaven as the ground of these expressions and therefore I may use that place as a proof in this matter that you may understand the loss of the Angels give me leave to lay down these propositions 1. The place of their Innocency was Heaven round about the Throne of God where the good Angels do
that lieth within the compass of a natural cause where God permitteth Again they may possess the bodies of men hinder the Godly in the execution of their duty over rule the spirits of wicked men and act and stir them up to wrath lust filthiness Eph. 2. 3. besot them with error c. it would require a distinct discourse to open this power to you they cannot create new beings nor raise dead bodies nor compel the will of man they can do mira but not miracula c. Let me now come to observe somewhat of practical concernment from what hath been spoken 1. That God hath proper places where the Creatures shall perform their duty and injoy their happinesse as the Angels had Heaven which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper place so Adam had Paradise and the Saints the Church 't is misery enough to be thrown out of that place where God manifesteth himself he that was cast out of the Church was given up to Sathan 1 Cor. 5. 5. in the Church Christ ruleth in the World Sathan 't is good to keep to the Shepheards Tents Cant. 1. 8. the Angels left their first estate at the same time that they lost their own habitation 't is dangerous to leave our own place to be cast out of the Congregations of the Faithfull where God dwelleth and is glorified he inhabiteth the praises of Israel Psalm 22. 3. that is in the Church where he hath praise and we have benefit the Church is the Gate of Heaven Gen. 28 17. where God is there Heaven is Cain himself could bewail his misery in being turned out from the Church he had the whole earth before him but saith he I shall be hid from thy face Gen. 4. 14. that is I am turned out from the place of thy worship and where thy name is called upon 't is sad to be banished from the Lords gracious presence 2. Sin depriveth us of Gods presence this is the Wall of separation between us and God Isa 59. 2. Your sins have separated c. it not onely provoketh God to stand at a distance from us but worketh a strangenesse in us and maketh us shie of his presence it cast the Angels out of Heaven Adam out of Paradise Cain out of the Church well then when you are tempted to folly bethink with your selves God could not indure the sight of Angels when once they were defiled with sin if I should yeeld to this temptation I should never indure God nor he me this will either cause the spirit to leave me or me to leave the Throne of Grace guilty souls cannot sustain the presence of God and God doth not own the presence of guilty sinners Peter said Luke 5. 8. Depart from me for I am a sinfull man And God saith Depart from me into everlasting torments Mat. 25. 3. Observe again Jude maketh it their act and Peter Gods Act Jude saith they left their own habitation and Peter God cast them down and punishments are voluntarily contracted founded upon some act of ours God may passe by a creature out of his meer will but he damneth not till we provoke him first there is a voluntary aversion from God and then God turneth away from us Hosea 13. 9. O Israel thou hast destroyed thy self our ruine is caused by the free motion of our own wils God punisheth not willingly and as delighting in our destruction we sin and so freely depart from our own happiness we leave and then he casteth down 4. God casteth Sathan out of Heaven Do you imitate your heavenly Father cast Sathan out of your hearts Who would entertain him whom Heaven hath spued out 't is said Rev. 12. 8. That Sathan and his Angels found no more place in Heaven Oh then give him not place to dwell in your hearts Eph. 4. 17. do not entertain wrathful or lustful motions God decreed that the evil Angels should be cast out of Heaven and Christ died that they might be cast out of your hearts Joh. 12. 21. Now shall the Prince of this world be cast out Oh let him not erect a new Heaven and Empire in your soules his great aim is now he cannot get into Heaven to dwell in the hearts of men 5. Angels Creatures of the highest exeellency are not spared when they sin 2 Pet. 2. 4. God spared not the Angels c. wonder at the patience of the great God to us sinners if a King be angry with his offending Nobles should not the skullions tremble how come we to be of this side Hell Go home and adore that Grace that hath kept you out of the chains of darkness Lam. 3. 23. It is of the Lords mercy that we are not consumed not swallowed up quick not cast down to Hell if the Angels in the very Infancy of their Creation were so soon punished for the first offence Lord what didst thou see in us that after so many offences we should be yet alive t is mercy pardoning mercy that giveth us our beings we fail not because compassions fail not 6. Angels were forced to leave their habitation when they changed their nature they changed their estate let all sinners tremble consider the instance and you wil see that no dignity and worth of the Creature is of any avail nothing can keep off the stroakes of vengeance but the blood of Jesus Christ they were Angels glorious Creatures their sin but one and probably that in thought yet how dreadful is their punishment cast out of Heaven kept in chains of darkness for a severer vengeance Oh then how should we tremble that have drunk in iniquity like water surely God is the same he doth no less hatâ— pride obstinacy and contempt of his grace now then he did in times past God is but one Gal. 3. 20. he acteth according to the same tenour of justice now as heretofore c. 7. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own place observe the true dwelling place and rest is Heaven 't was the habitation of the Angels and the rest of the Saints Oh long for your home let your hearts and your hopes be there enter upon your eternal inheritance by degrees the Angels left their habitations do you be always travelling thither let your hearts be in Heaven your conversations be in Heaven ere your persons there are good Angels still blessed companions Heb. 12. 22. 23. an innumerable company of Angels and Spirits of just men perfect An Heathen could see out of a glimpâ—e of the soules immortality O preclamor illum diem cum ad illud animorum concilium atumque proficiscar There you shall see the vacant rooms of the Apostate Angels occupied by the Saints Say wo is me that my pilgrimage is prolonged Psal 20. 5. 8. They were cast from Heaven into this world do but look-upon the World in a right notion Sathan that was not fie for Heaven is cast out into the Earth as a meet place for misery
and torment he is called the Ruler of the darkness of this world Eph. 6. 12. and the God of this World 2 Cor. 4. 4. 't is punishment enough to the Apostate Angels to be cast out into the World the World is the Divels work-house and prison one calleth it Sathans Diocess who would be in love with a place of bondage and punishment 9. The Divel and his Angels are in the World let us be the more cautious he compasseth the Earth to and fro no place can secure you from his temptation he is every where ravening for the prey with an indefatigable and unwearied diligence 1 Pet. 5. 8. Let us look about us Wo to the inhabitants of the Earth and the Sea for the Divel is come down to you Rev. 12. 12. Where ever you are Sathan is neer you the World is full of Divels when you are in the Shop the Divel is there to fill your hearts with lying and deceit as he did the heart of Ananias Act. 5. when you are in your closets and when you have shut the door upon you you do not shut out Sathan he can taint a secret duty when you are in the house of God Ministring before the Lord Sathan is at your right hand ready to resist you Zach. 3. 1. He is ready either to pervert your aimes or to divert your thoughts We had need keep the heart in an humble watchful praying frame God hath cast out the Angels out of Heaven and now they are here upon earth tempting the sons of men to folly and inconvenience be watchful the world is the Divels Chess-board you can hardly move back or forth but he is ready to attach you by some temptation 10. When grace is abused our dejection iâ— usually according to the degree of our exaltation the Angels from Heaven are cast down to Hell the highest in the rank of creatures are now made lowest corruptions of the best things are most noysome Thou Capernaun which are exalted to Heaven art now brought down to Hell Matth. 11. 23. 'T was one of the chiefe Cities of Galilee and where our Saviour usually conversed 't is a kind of Heaven to enjoy Christ in the Ordinances but now to slight this mercy will bring such confusions and miseries as are a kind of Hell to you slighting of grace of all sins weigheth heaviest in Gods ballance 11. Spiritual judgements are most severe and to be given up to obstinacy in sin is the forest judgement 't is diabolical to continue in sin the Angels left their habitation and what followed they lost their holiness 12. Loss of happiness is a great judgement 't is Hell enough to want God the first part of the sentence depart from me Matth. 25. 41. is most dreadful loss of Heaven is the first part of the Angels punishment we in effect say now depart from us Job 21. 14. but God will then say depart from me ye shall see my face no more c. Thus we have dispatched the first part of the Angels punishment their loss we now come to the other part their poena sensus their punishment of sense or pain bâ— hath reserved in everlasting chains under darkness where there is an allusion to the state of Malefactors or condemned men who are kept in prison till execution now the evils of a prison are two 1. The darkness of the place 2. The hard usage of the evil doer suitably to which the Apostle used a double notion 1. They are reserved in everlasting chains 2. Vnder darkness 1. Begin with the first part In everlasting chains Whence two notes 1. That the Angels are kept in chains 2. That those chaines are everlasting 1. They are kept in chains But what chains can hold Angels can Spirits be bound with Irons I Answer I Answer they are spiritual chains suitable to the spirituall nature of Angels such as these 1. Guilt of conscience which bindeth them over to judgement the consciences of wicked Angels know that they are adjudged to damnation for their sin this is a sure chaine for it fasteneth the judgement so as you cannot shake it off 't is bound and tied upon us by the hand of Gods justice The condition of a guilty sinner is frequently compared to a prisoner Isa 42. 7. Isa 49. 9. Isa 61. 1. and sin to a prison wherein we are shut up Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge Prov. 5. 22. Lam. 1. 14. 2. Their obstinacy in sinning They are fallen so as they cannot rise againe they are called Wickednesses as sinning with much malice and obstinacy as if you should say wickedness it selfe the Divels sin is as the sin against the Holy Ghost a malicious obstinate spiteful opposition against the Kingdom of Christ such an hatred against God and Christ that they wil not repent and be saved their despair begetteth despight and being hopeless of reliefe are without purpose of repentance they do foolish creatures adde sin to sin and harden themselves in an evil way which is as a chaine to hold them in Gods Prison till their final damnation see 2 Thes 2. 11 12. Where error and wilful persisting in disobedience is made to be Gods prison wherein reprobate creatures are held till their punishment be consummate 3. Vtter despair of deliverance they are held under their torment by their own thoughts as a distressed conscience is said to be bound up Isa 66. 1. to them here remaineth nothing but a certain fearful looking for judgement and fiery indignation Job 10. 37. release they cannot look for more judgement they do expect Matth. 8. 31. Art thou come to torment us before our time their prison door is locked with Gods own Key and as long as God sitteth upon the Throne they cannot wrest the Key out of his hands 4. Gods power and providence by which the Angelical strength is bridled and overmastered so as they cannot do what they would thus Rev. 20. 2. Sathan is said to be bound up for a thousand years that is in the chains of Gods power which are sometimes streighter and sometimes looser the Divel was fain to ask leave to enter into the herd of Swine Matth 8. 5. The chaines of Gods eternal decree As there is a golden chain the chain of Salvation which is carried on from link to link till the purposes of eternal grace do end in the possession of eternal glory so there is an Iron chain of reprobation which begins in Gods own voluntary preterition and is carried on in the creatures voluntary Apostacy and endeth in their just damnation and when once we are shut up under these bars there is no opening Job 12. 14. Secondly These chains are eternal chains because the wicked Angels stand guilty for ever without hope of recovery or redemption Every natural man is in chains but there is hope to many of the prisoners Christ saith go forth but those chains upon the evill
his Rank and Ministry Note That sin is a bold contest or a daring of God Every sin is an affront to the Law that forbiddeth it 2 Sam. 12. 9. Wherefore hast thou sinned in â—espising the Commandment a sinner doth in effect say What care I for the Commandment I will go on for all that but a godly man feareth the Commandment Prov. 13. 13. If a Law of God standeth in his way he durst not go forward he feareth more to break a Law then to meet with the Devil in all his ruff or any opposition from the world this is a holy timerousness whereas on the contrary no such boldness as in sinning 't is not onely a despising of the Law but a contest with God himself 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he will you enter into the lists with God as if you could make your part good against him Ezekiel 22. 14. He that sins against light and conscience he biddeth open defyance to the Majesty of God and his lust and Gods will do contend for the mastery Let this make us afraid of sin 't is a daring attempt of the Creature against his Maker a challenging of God to the Combate well might the Apostle say that the carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity against God Rom. 8. 7. Therefore when you are tempted consider What am I now a doing Shall I challenge the Combat of my Maker Draw Omnipotency about my ears An Angel durst not How can I do this wickedness and sin against God Gen. 39 9. Again It informeth us what is the proper remedy against sin an holy awe and fear therefore the first and chiefest point of true wisedom is made to be the fear of God Prov. 9. 10 so Prov 14. 21. this keepeth the soul from daring Jobs esâ—hewing evil is ascribed to his fearing God Job 1. 1. There are two Grounds of this fear Gods Power and Goodness 1. Gods Power Shall we contend with Him who can command Legions surely he will always overcome â—hen he judgeth Rom. 3. 4. and have the best of it at last and so this sin will be my ruin there is a difference between striving with him in a sinfull and wrestling with him in a gracious way there God will be overcome by his own strength Command ye me c. Isaiah 45. 11. but when you have the confidence to contest with him in a sinfull way what will become of you Psalm 76. 7. Thou even thou art to be feared and who can stand in thy wrath when thou art angry Man may make his part good against man but who can cope with the Lord himself 2. Gods Love and Mercy That should beget a fear or an unwillingness to displease God Hosea 3. 5. They shall fear the Lord and his goodness not only abstain from sin as a Dogg from the bait for fear of a Cudgel out of bondage or servile fear but out of an holy childlike affection to God and so do not only forbear sin but abhor it 't is base and servile when we are moved with no other respects but our own danger there is an holy fear which ariseth from grace and partly of nature an Arch-Angel durst not that is the holiness of his Nature would not permit him there is an holy reverend fear by which we fear to offend our good God as the greatest evil in the world and it ariseth partly from the new Nature and partly from thankfulness to God because of his Mercy in Jesus Christ I have done with this Note when I have told you That boldness in sinning resembleth the Devil but an holy fear resembleth Michael 't is Devil like to adventure upon sin without fear and shame Satan had the impudency to seek to defeat the Lords purpose of burying the body of Moses but the good Angel in opposing him durst not bring a railing accusation Certainly They that fear neither God nor man Luke 18. 7. have out-grown the heart of a man and are next to the Devils many account it a praise to themselves when they are bold to ingage in vilanous actions and attempts Oh to be presumptious and self-willed is the worst Character that can be given to a man a stubborn boldness argueth a seared conscience Once more from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He durst not That the Angels are of a most holy Nature which will not permit them to sin Therefore they are called holy Angels Mat. 25. 31. and the Devils unclean spirits In their Apparitions they usually came in a Garb that represented their innocency as at Christs Sepulchre there were two Angels in white the one at head the othâ—r at feet where Jesus had lain Mat 28. 4. so to Daniel Dan 10. 5. one appeared having his loins girt with fine Gold of Vphaz with long white Robes Gold to shew his Majesty in white Robes as an Emblem of purity and holiness see Acts 10. 2. Now this holiness they have partly by the gift of God in their Creation God made them so at the first which may beget an hope in us men the same God must sanctifie us that made the holy Angels surely he can wash us though never so filthy and make us whiter then snow Psalm 51. 7. Partly by the merit of Christ which reached to things in Heaven as well as in earth Col. 1. 20 Eph. 1. 10. if those places be not cogent but be thought to intend the glorified Saints yet because they are called Elect Angels 1 Tim. 5. 21. And all election is carryed on in and by Christ Eph. 1. 4. It seemeth probable at least that they have benefit by him yea Heb 12 22 23. they are made a part of that general Assembly of which Christ is the Head and so by consequence they are members of the redeemed society which should incourage us the more to come to Christ Angels have much of their whiteness from being washed in Christs blood they are preserved in Jesus Christ as well as we and have their confirmation from him or else they had faln with the other Apostate Spirits Again This Holiness is the more increased and augmented 1. By their constant Communion with God for their always beholding his Face must needs beget the more holy awe and reverence Michael durst not c. 'T is a great advantage to holiness to set God before our eyes and to foresee him in all our ways Psalm 18. 23. I was upright before thee that is the thought of his being before God made him more sincere He that doth evil hath not seen God in the third Epistle of John vers 11. that is hath no acquaintance with him the good Angels being so neer the chiefest good are at the greater distance from evil 2. By their continual obedience They do his Commandments hearkening to the voice of his word Psalm 103. 20. exercise perfecteth and strengthneth every habit the Angels the more they do the will
of God the more they hate what is contrary to his will the evil Angels grow worse by frequent acts of spight and malice and the good Angels better by frequent acts of duty For the first see 1 Iohn 3. 8. The Devil sinneth from the beginning Satan is still a sinning and his whole life a continued act of Apostacy so the good Angels are always doing they rest not day and night Rev. 4. 8. Surely 't will be a matter of great advantage to exercise our selves unto godliness the greater will be our hatred of sin and delight in obedience as on the other side the exercising of the heart unto sin doth much strengthen and increase it 2 Pet. 2. 14. In Heaven where there is continual duty there is no sin Let us apply it now First It serveth to humble us we are the next rank of reasonable Creatures but how do we differ from them their natures ingage them to holiness and ours being corrupted engage us to sin their nature will not permit them to sin and our nature will not permit us to do that which is good Rom. 7. 21. and yet the Angels are ashamed of this their nature they cover their faces when they behold Gods Job 15. 14 15. What is man that he should be clean and he that is born of a woman that he should be righteous Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight These holy Angels when they compare themselves with God are abased and should not we much more See also Job 4. 19. Secondly It serveth to stir us up to holiness you will say where lyeth the Motive I Answer 1. We are bound as well as they they behold his face and we behold his face in a glass we are under a Law as well as they yea commanded to observe their pattern Mat. 6. 10. Thy will be done on earth as it is in Heaven The examples of the Saints on earth are no fit Copy for us to write after for there we shall find many of the Letters set awry in their lives corruption is more visible then grace therefore Christ giveth us a Copy from Heaven that we might aim at the holiness and perfection of the Angels 't is but equal that we who expect to be like the Angels in glory Luke 20. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be like them in grace now many would strive to be as Angels for gifts and parâ—s but not for holiness for exact purity and chearfulness and readiness in service which yet are the things propounded to our imitatation the Devil retaineth cunning since his Apostacy to be wise to do evil is to be like the bad Angels not the good if you would not be cast out with them hereafter you should not take their Copy and example for imitation but that of the holy Angels 2. We are bound more then they as being of an inferior rank and acts of submission and obedience do chiefly oblige inferiours the Angels themselves are inferiour to God but dwellers in Houses of clay much more that passage of the Psalmist is emphatical Psal 103. 20. The Angels that excel in strength do his Commandments shall the Peasant scorn that work in which the Prince himself is engaged if the glorious mighty Angels durst not sin against God we should not much more When John would have worshipped the Angel he saith Rev. 22. 9. See thou do it not for I am thy fellow servant Ah who would decline the work when an Angel is our fellow servant when these mighty spirits put their necks to the work of the Lord shall sorry man be excused 3. We are the more bound for their sakes because of their Tutelage they are present with us we are awed by a man of gravity much more should we be by the presence of an Angel When Cato was upon the Stage they durst not call for their obscene Sports there is an Angel always by you What reports think you will they carry to Christ if they should see any thing that is unseemly 1 Tim. 5. 21. I charge you before God and our Lord Jesus Christ and the Elect Angels c. The holy Angels are as it were the Spies and Intelligencers of Heaven and do acquaint Christ not only with our miseries but our sins Gods omni-presency is a great depth we cannot fathom it with our thoughts and therefore it worketh but little with us the nearer things come to the manner of our presence the more do they affect us consider the Angels are present with you in the Room where it may be you are acting your privy wickedness Again we had need be holy the rather for the Angels sake because else we shall lose their Tutelage they care not to take notice of an impure obstinate sinner Psalm 34. â— The Angel of the Lord encampeth round about them that fear him they that fear God themselves delight most in them that do likewise sutableness of Spirit and life breedeth an holy and sweet familiarity between us they delight to keep us and go with us here that they may lay a Foundation for a more familiar acquaintance in Heaven Now shall we grieve such blessed companions When Balaam went to curse the people of God a good Angel resisteth him Num. 22. 22. If an Angel stood in the way of a Sorcerer much more do they seek to stop and prevent the miscarriages and offences of Gods children will you break forth or go on violently when an Angel standeth in the way and leave their Tutelage for a lust they are holy and disallow all carnal enterprises and would withstand the execution of them will you constrain them to forsake you You know how it sped with Josiah when he would not turn his face but go out without the defence of God and his Angels see 2 Chron. 35. 22. He was wounded in the battel and goeth home and dyeth Thirdly It teacheth us to be more awful all fear is not slavish the Angels that have a pure nature are afraid to sin we have a mixed nature corruption is already gotten into our souls and therefore have more need of caution as they that have an enemy without and a treacherous party within have need to watch and ward fear is all the remedy left us we cannot stop the flux of natural corruption but we may withstand an actual temptation as the Angels resist the admission of sin so let us withstand the increase and propagation of it we are always in the presence of God and shall we affront him to his face fear keepeth the Angels pure and us holy them from the admission of sin and us from the commission of it so Solomon saith Blessed is he that feareth always Prov. 28. 14. that is not that perplexeth himself with needless terrors and scruples that were a torture not a blessedness that 's the Devils fear who believe and tremble But when we are always cautious out of a deep
take away the heart Hos 4. 11. as they do extinguish every spark of conscience and abate of the vigour and tenderness of our affections 'T was and 't is the opinion of Libertines that 't is perfection to get the victory of conscience and to live as we lift without any trouble and sense of danger possibly such a thing may be aimed at here 't is the perfection of sinning I confess to do evil and then to choak the Conscience with carnal pleasures that we may not fear evil 2. You may expound it without fear of the Church then assembled in such an holy meeting they were not awed from riotous practises Whence Note That sensuality maketh men impudent Partly because where spiritual sense is gone shame is gone partly because when the bodily spirits are warmed with wine and meat men grow bold and venturous Solomon saith Prov. 23. 33. the drunkards heart shall utter perverse things in such a case men take a liberty to speak or do any thing that is unseemly I do not exclude this sense because Peter in the paralel place maketh them all along presumptuous and sensual 2 Pet. 2. 10 11 12 13 14. 3. You may expound it without fear of the snare in the creatures Whence observe In the use of pleasures and outward comforts there should be much caution When Jobs sons feasted he falleth to sacrifice lâ—st they should have sinned against God Job 1. 5. 'T is good to be jealous of our selves with an holy jealousie lest unawares we meet with a snare in our Cup or Dish At a feast there are more guests then are invited evil spirits haunt such meetings they watch to surprize us in and by the creature and therefore we should watch especially if we be given to appetite then put a knife to thy tbroat as Solomon saith that which is sweet to the palate may wound the souls and gluttony may creep upon good men before they are aware as Austin confesseth that he was far from drunkenness but crapula nonnunquam surrepit servo â—uo somtimes he would eat too much but saith he Lord thou hast now taught me to use my meat as my medicine to repair nature not to oppress it an holy course and to be imitated Christians you may think it needless that we should speak to you about your meat and drink as if the light of Conscience were pregnant and active enough to warn you in such cases Oh! but you cannot be too cautious the throat is a slippery place and a sin may get down ere you are aware Christ did not think it needless to warn his own disciples of excess Luke 21. 34. Take heed to your selves lest ye be overcharged with surfetting and drunkenness c. The next clause is Clouds They are without water carried about of winds Here now comes in an heap of similitudes to express their vain arrogancy and oftentation in professing themselves to be far above what indeed what they were though they were unapt to teach and to every good work reprobate yet they gave out as if they were illuminate men and of an higher attainment than others The first similitude is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds without water Aristotle called barren and light clouds such as are carried up and down with the winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to these are the Seducers likened because though they seem to look black and promise rain yet they do not give us one drop one wholesom notion that may occasion more light in the understanding of saving Doctrine or any further relief for the poor thirsty conscience or any more forcible excitement to the practise and power of godliness The Apostle Peter hath two similitudes Wells without water and Clouds carried about with a tempest but here they are contracted into one if you will have the holy Ghosts own comment upon this similitude see Prov 25. 14 He that boasteth of a false gift is like clouds and wind without rain That which is observable is 1 That the word of God is like a moystening rainy cloud Deut. 32. 2. My doctrine shall distil like the dew and my speech like the small rain among the Hebrews the same word signifieth to teach and to rain Well then let us as parched ground wait for the droppings of Gods clouds in this time of drowth when you go abroad into the fields you shall see the grass burnt and turned into stubble and the earth gaping for a refreshing and with a silent eloquence begging for the influences of the Heavens every chap is a mouth opened to swallow up the clouds as soon as they fall or a cry to the God of Heaven for a little rain just so should you come to wait upon God in the word My soul desireth after thee as a thirsty Land Psal 143. 6. Oh for a little refreshing from the presence of the Lord in his Ordinance promise your selves also that from the word which you would from rain Isa 55. 10 11. this is the means by which the grace of God soaketh into the heart to make it fruitful 2. False Teachers are Clouds without rain 'T is the proposition of the Text Partly because they make shew of more then they have they boast of a false gift Prov. 25. 14. There is a great deal of shew to affect the minds of the simple but little of substance and truth like boxes in the Apothecaries Shop that have a fair Title but no Medicine in them much pretence of light and spirit and when all comes to all there is nothing but pride and boldness Aperiunt fontes doctrine sed non habent aquam scientiae they will adventure to rain when they have but a few heat drops a few poor fragments of truth which being disguised and transformed into some strange conceits are cryed up for rare mysteries and attainments However thus much we learn from them That 't is seducer-like to promise more then we can perform and to be much in the pretence when we have little of real and true solid worth Partly because they do not that good to others which they promise to do Satan will always be found a lyar 't is the property of his instruments to beguil men into a false expectation Papists cry up their Masses and Indulgences which yet do not one penny worth of good Preachers that study pomp and edification come with much fancy and appearance but alass these airy notions are too fine for the conscience seducers pretend to some heights of discovery as if they would carry you into the third Heaven but you are where you were at first they promise you hidden Manna rare discoveries of Christ but is your heart the better two things they never do which may be explained by two properties of rain Namely Refreshing the earth and making it fruitful 1. Refreshing the earth Do they offer any Doctrine that will give the conscience solid comfort and relief in distress
here you will find them barren Clouds the Locusts tormented the dwellers on earth Rev. 9 5. they tickle the fancy for a while but when you come to dye and are serious you must return to the old truths to find rest for your souls your fancies then are like the Brooks of Teman consumed out of their place when Pharaoh was under any trouble Moses and Aaron must be sent for his Magicians could not satisfie him nor ease him 2. To make the earth fruitful do you find holiness improved by their Notions 2 Pet. 2. 19. They promise liberty when you are the servants of corruption they promise a new way of mortification but still your bondage under your lusts is increased Again in the third place false Teachers are light easily driven up and down in various motions Carried about of winds ' tit said in the Text sometimes with this opinion and sometimes with that as light clouds yeild to the motion of the winds the winds are there corrupt passions lusts and interests Eph. 4. 14. Be not tâ—ssed about with ever wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried round the Card and compass when the chain of truth is once broken man is at large and being taken off from his bottom left loose to strange contrary winds we see many scrupulous persons that at first made conscience of all things afterward to grow so loose as to make conscience of nothing Again they are as clouds driven with a tempest so Peter they do not yeild rain but breed Factions and Schisms and turbulent Commotions light Clouds are driven with great violence Well then Mark them that cause divâ—sions and offâ—nces Rom. 16. 17 they are not what they seem to be you will sind in the end that you get nothing by dancing after their pipe We go on with the Verse Trees whose fruit withereth twice dead pluckâ—d up bâ— the roots this is the second similitude here are four Properties of evil Trees reckoned up by way of Gradation The first is Trees whosâ— fruit withereth let us first look to the Grmatical interpâ—etation of these words and then the sense and accomodatâ—on of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar readeth â—bores Autumnales in Autum things begin to decay and Trees loose both fruit and leaves and so would some explain it like trees that loose their leaves in Harvest time and bring forth no fruit some go another way making it an allusion to a particular experiment of young plants who if they flowre at Autumne husbandmen take it for a sure sign that they will dye But simiâ—itudes are taken from things usual and known I suppose therefore the Apostle useth the word in its native and original signifâ—cation 't is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from corrupting fruits and the mean 〈…〉 g is they bring forth no fruit but what is rotten and withered and so 't is applyed to these seducers whose lives were not full of good fruits they pretend much but what fruits do you find more Holiness true Mortification Strictness Piety to God or Equity and Mercy to men nay rather all manner of bruitishness disobedience to civil powers neglect of God abuse of Gospel contempt of their Betters c. Observe Corrupt Doctrine produceth corrupt fruits Principles have an influence upon the life and conversation our Saviour directeth us to this way of scrutiny and tryal Mat. 7. 16 By their fruits you shall know them How can that be since they do easily counterfeit an holiness ' â—i said before they come in sheeps cloathing I Answer Pretences will not last loâ—g observe them narrowly and you will find the wolf breaking out I but may not a good way be promoted by men of an ill life Answ Look to the fruits of the Doctrine if it hath no influence upon strictness but be only curious and tend to foment pride malice envy sedition and turbulent practises and contempt of Superiours certainly 't is naught who ever brings you that Doctrine what ever holyness they pretend in other things on the contrary side the wisdom that is from above is full of good fruits Jâ—mes 3. 17. Mercy Justice Piety Strictness meekness c. The Lord sealeth the integrity of faithful Teachers by guiding them to holiness and by his judgements suffereth Hypocrites and Seducers to discover their filthiness and shame that they may be manifested to the Congregation Prov. 26 26. Holiness hath been the usual badge of truth and the professors of it when watched have been in no point liable to exception but in the matter of their God Pliny could find no fault with the Christians but that they worshipped one Christ whom they owned for a God and had their Hymns Antelucanos their morning meetings and Songs of praise to him one of the Notes by which the inquisitors of the Waldenses descryed them was that they were sobrii modesti vultu habitu of a sober deportment and modest garb But may not seducers put on a demure garb as Swenckfield prayed much lived soberly but his Doctrine tended to looseness destroyed the person of Christ c. I Answer as before you must consider the aim of the Doctrine which is not always to be discovered by the life of the first brâ—acher of the errour Satan may transform himself into an Angel of light to set on a design of darkness paint will in time wear away Cito ad naturam ficta reciderunt suam 2 Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men they begin with great shews at first to gain credit and entrance but a discerning eye may find the deceit and in due time God will discover them to the Congregation Well then trye ways and persons by this Note 1. Ways men do not easily teach point blank contrary to their manners surely the Devil would not assist to bring holiness in fashion and promote Christian practice observe the fruits and evils both of their lives and Doctrines in two cases 't is a pure Note 1. When there is a fair compliance between principles and practises if neglect of God mutinous practises fraud injustice contempt of civil dignity be the very aim and design of the Doctrine and accordingly men live this is of the Devil 2. If it be so generally and in the most zealous of this way some men are of a reserved temper not disposed to gross and sensual wickedness and so can counterfeit the better and possibly so much of truth as they do retain in the midst of their errours may somewhat operate to sanctification â—â—d on the other side a true way may be prejudiced if we should look to one or two a street is not measured by the sink and channel but if it be usual and for the most part so then their principles are corrupt 3. We may not be always inticed to a course of weakness or gross wickedness if it be to a dead powerless
incurable Apostacy in this latter clause is set forth 1. Their being deprived of all spiritual communion with Christ and his mystical body 2. Their incapacity to bring forth fruit 3. Their readiness for burning and destruction Note That barren and corrupt Trees shall utterly be rooted out of Gods Vineyard they shall not have a visible abode and standing there Now this is brought to pass partly by their own act 1 John 2. 19. They went out from us because they were not of us for if they were of us they would have continued with us they separated themselves from the communion of the faithful to which they did never truly belong both from the doctrine professed in the Church and fellowship with them in the use of Ordinances partly by Gods act an act of judgement on his part Rom. 11. 20. for unbelief were they broken off partly by the act of the Church by which scandalous sinners are taken from among them 1 Cor. 5. 13. Put away from among your selves that wicked person well then let us walk so that this heavie judgement may never be laid upon us let us get a real union with Christ for then we can never be broken off you can no more sever the leven and the dough then a Christ and a Believer c. Walk with the more caution Be not high minded but fear 't is dreadful to be cast out of the true Church the finger that is cut off from the hand is also cut off from the head That censure if rightly administred against us should be matter of great sorrow and humiliation to us c. Verse 13. Raging Waves of the Sea foaming out their shame wandring Stars to whom is reserved the blackness of darkness for ever HEre are two other comparisons the one taken from raging Waves the other from wandring Stars For the first Raging Waves of the Sea foaming out their own shame There is a great deal of variety among Interpreters in the application or accomodation of this similitude some go one way some another Waves are not more various and uncertain in their motions then they in their expositions some apply it to their levity and inconstancy some to their restless activity in sin some to their turbulency others to their pride and ostentation in such uncertainty what shall we fix upon Two things will direct us the scope and the force of the words The scope of the Apostle in all these similitudes is to shew that these seducers were nothing less then what they pretended to be Clouds but dry barren clouds Trees but such as bore either none or rotten fruit Waves that seemed to mount up unto heaven and to promise great matters as if they would swallow up the whole earth but being dashed against a Rock all this raging and swelling turneth into a little foam and froth So Calvin applyeth it to the Libertines who scorn and disdain the common forms of speech and talk of illumination and edification so that their hearers seem to be wrapt into the heavens but alas they suddenly fall into beastly errours From the scope observe That spiritual Boasters will certainly come short of their great promises All is but noise such as is made by empty vessels in the latter times you are troubled with boasters 2 Tim. 3. 2. men that boast of depths and seem to be wise and knowing above the ordinary sort that will pretend to shew you new ways a shorter cut to heaven and rare discoveries of Christ and Gospel light c. but alas to the issue they leave you much more the servants of sin then you were before But leaue a little examine the force of the words the whole similitude alludeth to what is said of wicked men in general Isa 57. 20 The wicked are like a troubled Sea that cannot rest whose water câ—st up â—ire and dirt Observe in the first place that they are Waves which noteth their Inconstancy Gen. 49 4. Reuben is as unstable as water water you know is moveable soon furled and driven too and fro by the winds so were these carried about with every wind of Dostrine Eph. 4. 14. Note thence That Seducers are unseâ—lâ—d and uncertain in their opinions so 2 Pet. 3. 16 Vnlearned and unstable if you ask why Because they are not rooted and grounded in their profession but led by sudden affection and interests rather then judgement they are unstable because unlearned such as do not proceed upon clear and certain grounds and those whom they work upon are of no principles beguiling unstable souls well then discover them by their levity you will never have comfort and certainty in following them who like weather cocks turn with every winde Ecebolius is infamous to all ages see Socrat Scholast lib. 3. cap. 2 He was Professor of Eloquence at Constantinople under Constantius zealous of Christian Religion under Julian a Pâ—gan and when he was dead he professed Christianity again but then he came weeping to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tread upon me unsavoury â—lt and cast me to the dunghill Constantius Colorus though an Heathen both Zozomen and Eusebius give us the story yet loved constancy and faithfulness in men as to their profession he made proclamation that whosoever would not sacrifice should be discarded and no more retained in pay with him but when many false Christians hâ—d renounced their profession for gain and pre erâ—ing their civil Interests he would not receive them saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they keep 〈…〉 with their King and Emperour that would faulter in an higher matter in the business of their God and Religion for a small and petty Interest Much to the same purpose there is a passage of Theodâ—rick King of the Goths who loved a Deacon who was of the Orthodox profession though he himself was an Arrian the Deacon to please the King the more changeth his Religion and professeth Arrianism also but he beheadeth him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast not kept thy faith with God how wilt thou preserve a good Conscience in thy duty to men The story is in Theodoret Some are meerly Waves rolling hither and thither in a doubtful uncertainty 2. Waves of the Sea There you have their restless activity they are always tossed too and fro Jer. 46. 23. The Lord shall trouble Damascus that she shall become like a fearful Sea that cannot rest so these cannot rest from evil 2 Pet. 2. 14. Eyes full of Adultery that cannot cease from sin Observe Vsually wicked men are of an unquiet spirit restless in evil They are acted by Satan who is a restless spirit and there is a great correspondency between their activeness in sin and the importunity of Sathans malice 1 Pet. 5. 8. He goeth about like a roaring Lyon seeking whom he may devour Now you shall see the like diligence and readiness in his instruments they walk the divels round Matth. 23. 15. Wo unto you Scribes and
Magus above the true God or else these swelling words may relate to their boasting of their own knowledge from whence they were called Gnosticks and Tertullian saith of them omnes tument omnes scientiam pollicentur ipsae mulieres haereticae quam sunt procaces They all swell with pride and make ostentation of deeper knowledge their very women how conceited are they Or else it may signifie their proud censures of others their scorning of the Guides of the Church as 't is said of some Psal 73. 9. They speak loftily they set their mouth against the heavens their tongue walketh through the earth they took a liberty to speak of all things and persons at pleasure without any restraint which was and is the very genius of these and other Seducers rather I suppose though not excluding the other senses these swelling words relate to their phrasâ—ologie and unsavoury gibberish which they used in representing their opinions Peter calleth them swelling words of vanity 2 Pet. 2. 18. The Note hence is this That the pride and vanity of Seducers is usually bewrayed in the fondness and affectedness of their expressions The affected language of the Gnosticks and Valentinians may be seen in Iraeneus and how much this pattern hath been improved by men of a fanatical spirit may be found in those that have written of the Heresies of succeeding Ages Jerome taxeth Jovinian with his swelling words In times more modern Swinkfield was observed to be always talking of Illumination Deification c. and the Famulists cant is not unknown of being godded with God and christed with Christ so Jacob Behmens greening of the inward root c. and Calvin saith of the Libertines of his time communi sermone spreto exoticum nescio quid idioma sibi fingunt interea nihil spirituale afferunt they pretend to matter more spiritual and when all cometh to all 't is but noisom errours disguised or common things represented in uncouth forms of speech which the Scriptures own not rational and truly spiritual men understand not the same unsavory unintellegible forms of speech may be observed in a wicked Book lately put forth by a Knight of this Country called The retired mans meditations wherein the highest principles of our most holy faith are endeavoured to be undermined by this Artifice of covert and affected speech but that by the providence of God the Book fell under neglect and scorn presently upon the publication Now the reason of this affectation is I suppose to amuze the Reader with the pretence of mystery and depths Rev. 2. 24. that despising the simplicity of the world and the common and avowed principles he may be the more pliable to their carnal fancies which if naked y exposed at first would have nothing of allurement and temptation in them to any well disposed minds well then be not wrapt into admiration with novel and conceited expressions nor troubled with oppositions of science falsly so called 1 Tim. 6. 20. This is the Devils device first to maze people as brids are with a light and a bell in the night and then to drive them into the net if you would keep to wholsome Doctrine keep to a form of wholesome words and do not place Religion in conceited speaking an holy dialect I know becometh Saints but an affected p'raseology is one of Satans lures and a means to corrupt many The fourth Clause is Having mens person in admiration because of advantage Junius applyeth this to those that set up Angels and unknown names and persons in the Church instead of Christ but I think 't is rather to be applyed to men person is therefore put for the outward state and appearance in which sense 't is said Thou shalt have no respect of persons in judgment that is of their outward condition and estate accepting of persons is rendred by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondring at a mans face or outside as being overcome and dazled at the splendor of it accordingly our Apostle saith here Having mens person in admiration now this they did for advantage that is either to gain men to their party by crying them up as holy and knowing to the contempt of others who were more valuable for the sincerity of Religion or else for worldly profits sake those whom they feared or from whom they expected any worldly profit as the rich and powerful upon these would they fawn and with these in a servile manner insinnuate themselves commending their actions and magnifying their persons Having been so long in the former part of the Verse I shall but mention the Notes here 1. None so fawning and base spirited as the proud for their advantage these spoke swelling words and yet basely crouching for profits sake Ambrose noteth it of a spirit of ambition ut dominetur aliis prius servit curvatur obsequio ut honore donetur none stoop so as they that have a mind to rise one observed of our late Prelates That they were willing to take Chams curse upon them to domineer in the Tents of them that is would be servants oâ— servants slaves to great mens servants that they might lord it over Gods Heritage men of proud insulting spirits how low for their own ends as Absolom courteth the people to justle his father out of the Throne 2 Sam. 15. 2 3 4 5. and Tacitus observeth the like of Othe that he did proiicere oscula adorare vulgus omnia serviliter pro imperio adore the people kiss the meanest basely dispense his courtesie to the vilest all to further his designs upon the Empire so Ammianus Marcelliuus lib. 25. observeth the same of Julian that out of affectation of popularity he delighted to converse with the meanest of the people certainly a proud spirit is no great spirit no more then a swoln arme can be accounted big 2. Having mens persons in admiration for advantage is a sin we may admire the gifts of God in others so as to praise the giver but not so as to be guilty of anthropolatry or man worship 1 Cor 3. 21. not so as to despise others who have their usefulness and it may be as excellent a gift in another kind 1 Cor. 12. 7 8 9 10 11. not so as to promote our interests thereby this is servile flattery condemned in the Text and Hosea 7. 8. not so as to be afraid to tell them their own or for their fear or favour to wrest the truth of God Mat. 22. 16. Thou teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men let all regard this especially the Ministers of Christ 3. That seducers are apt to insinnuate with great persons and men of power and interest that having their ear and countenance they may ingage them against the truth having not truth of their side they use the more craft as the Ivy not being able to support it self twineth about
serious thoughts thoughts are the spyes and messengers of hope it sendeth them into the promised land to bring the soul tydings from thence 't is impossible a man can hope for a thing but he will be thinking of it by this means we prae-occupy and forestall the contentment of what we expect and feast the soul with images and suppositions of what is to come as if it were already present if a beggar were adopted into the succession of a Crown he would please himself in imagining the happiness and honour and pleasure of the Kingly State so certainly if we did look upon our selves as Hoirs of the Kingdom of Heaven and coheirs with Christ we would think of that happy state more then we do and by a serious contemplation our hearts would carry us above the clouds and set us in the midst of the glory of the world to come as if we did see Christ upon his Throne and Paul with his Crown of righteousness upon his head and all the blessed leaning in Abrahams bosome a carnal expectation filleth men with carnal musings and projects as Luk 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was dialoguing and discoursing with himself of pulling down Barns and building greater of bestowing his fruits and goods see the like James 4. 13. 't is usual with men to forestall the pleasure of their hopes as young riotous heirs spend upon their estates before they come in hand now so 't is also in Heavenly things men that expect them will be entertaining their spirits with the thoughts of them 2. By hearty groans and sighs and longings Rom. 8. 23. We groan in our selves waiting for the adoption the redemption of our bodies they have had a tast of the clusters of Canaan and therefore long for more they can never be soon enough with Christ when shall it once be the nearer enjoyment the more impatient of the want of his company as the decays of nature do put them in mind of another world they begin to lift up the head and look out Rom. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest expectation of the creature the word signifieth the puffing out of the head to see if it can spye a thing a great way of and noteth the extension of the soul towards the fruition of things hoped for they would have a fuller draught of the consolations of the spirit more freedom from sin more perfection of grace c. 3. By lively tasts and feelings a beleever hath eternal life he beginneth it here hope is called a lively hope not only living but lively 1 Pet. 1. 3. because it quickeneth the heart and maketh us chearful and sprightly Rom. 5. 2. We rejoyce under the hope of the glory of God joy is for enjoyment and possession but yet that pre-possession which hope getteth causeth all joy see 1 Pet. 1. 8. I confess all feel it not in a like degree because it dependeth upon a sense of grace which beleevers always have not yet all find a sweetness and some comfort when they think of what they look for worldly hope is but the dream of a shadow there is pain and trouble in the expectation and no satisfaction in the fruition 2. Let me shew you the influence it hath upon perseverance 1. It sets us a work to purge out sin 1 John 3. 3. Every one that hath this hope purifiâ—th himself as Christ is pure the things that we look for are holy 't is a great part of our portion in Heaven to be free from sin and to be Consorts of the immaculate Lamb can we hope for these things and cherish wotldly lusts if we did we look for a sensual Paradise then we might indulge our lusts without any defyance of our hopes but we look for a pure and holy as well as a glorious and blessed estate and therefore we should begin to purifie our selves 2. It withdraweth our hearts from present things Phil. 2. 20. Our conversation is in Heaven from whâ—nce we look for a Saviour a man that hath been looking upon the sun findeth his eyes dazled that he cannot behold an object less glorious the oftner we look within this vail the more is the glory of the world obscured Abraham lived as a stranger in the promised land why because he looked for a City c. Hâ—b 11. 9 10 deny deadly lusts saith the Apostle looking for the blessed hope Tit. 2. 12 13. a man who is much in Heaven his affections are pre-ingaged and therefore the world doth him little hurt birds are seldom taken in their flight the more we are upon the wing of heavenly thoughts the more we escape snares hope sets the wheels a going Phil. 3. 13. I press onward because of the high price of our calling the thought of the end quickeneth to the use of means we faint because we do not consider it more 1 Cor. 15. 58. Heaven will pay for all 4. It maketh us upright and sincere looking a squint on secular rewards is the cause of all our declinings Mat. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have their reward hired Servants do not look for the inheritance and therefore must have pay in hand if they may have the world and live in honour and pleasure they will discharge God from all other promises a sincere man maketh God his Pay master and that chiefly in the other world Col. 3. 24. we have a Master good enough in him we need not look for pay elsewhere 5. It supporteth us under those difficulties and afflictions which are wont to befall us in a course of godliness we can counterballance what we feel with what we expect we feel nothing but trouble and that which we expect is life and glory Rom. 8. 18. 2 Cor. 4. 17 18. in this respect hope is called an Anchor Heb 6. 19. in the stormy gusts of temptation it stayeth the Soul which hope we have as anchor of the Soul both sure and stedfâ—st and entereth into that which is within the vail 't is a weighty anchor that will not bow or break and the ground is good it entereth into that within the vail and therefore though tempests arise it will keep us from floating and dashing against the rocks again 't is called a Helmet Eph. 6. 17. the Helmet of Salvation so 1 Thess 5. 8. the Helmet is for the Head in conflictâ— as long as we can lift up our heads and look to Heaven we are safe 6. It helpeth us to resist temptations sin maketh many promises and prevaileth by carnal hope Balaam was enlivened by promises to curse Gods people Babylons fornications are presented in a golden cup men are corrupted with promises of preferment and greatness and present accomodations now hope sets promise against promise Heaven against earth pleasures at Gods right hand against carnal delights and taking our fâ—ll of loves as one hall driveth out another so doth hope defeat the promises of the world by propounding the
promises of God Let us now apply this 1. It informeth us that we may look for the reward without sin Those men would be wiser than God that deny us a liberty to make use of the Spirits motives they begrudg Gods bounty to what end should the Lord propound rewards but that we should close with them by faith graces may be exercised about their proper objects without sin it requireth some faith to aim at things not seen the world is drowned in sense and present satisfactions they are Mercenaries that must have pay in hand their Souls droop and languish if they do not meet with credit applause and profit they make man their pay master they have the spirit of a servant that prefer present wages before the inheritance but to do all upon the incouragements of the mercy of Jesus Christ unto eternal life argueth grace 'T was a relief to the Soul of Christ to think of the reward Heb. 12. 2. Christ as man was to have rational comforts and humane incouragements that is sinful indeed when we would have the reward but neglect the work when we would be Mercenarii but not Operarii we sever the reward from the duty like Ephraim are willing to â—â—ead the corn but not break the clods Hos 10. 11. Again we look amiss upon the reward when we have a carnal notion of heaven as some Jews looked for a carnal Messiah so do some Christians for a carnal Heaven for base pleasure and fleshly delights for a Turkish Paradisâ— such kind of hopes debase the heart or else when we look for it as merited by us as if we could challenge it by our works then we are Mercinaries indeed 't is here looking for the mercy of Jesus Christ c. Again our own happiness must not be our last end there is a personal happiness that results to us from the enjoyment of God now the glory of God must be preferred before it 2. If you would persevere in the love of God and a good frame of heart revive your hopes and set the Soul a looking and a longing for eternal life if we keep the rejoycing of our hope firm to the end then we are safe Heb. 3. 6. Courtiers are more polite in their manners than ordinary subjects because they are more in their Princes eye and company the oftner we are in Gods Court the more holy Well then be as much as you can in actual expectation of this blessedness To this end 1. Believe it there is a mist upon eternity to a carnal heart they are led by sense and reason and believe no more than is evident to a natural principle but now faith is the evidence of things not seen Heb. 11. 1. fancy and nature cannot ouâ—-see time and look beyond death faith holdeth the candle to hope and then we have a prospect into the other world and can see an happy estate to come 2. Apply it 't is a poor comfortless meditation to think of a blessed hope and the certainty of it unless we have an interest in these things an hungry man taketh little pleasure in gazing upon a feast when he tastes not of it the reprobate hereafter are lookers on and David speaketh of a table spread for him in the sight of his enemies hope hath never a more lively influence than when we can make out our own propriety and interest 1. Job 19. 26. I know that my Redeemer liveth 2 Cor 5. 1. We know that if this earthly Tabernacle were dissolved we have a building not made with hands eternal in the Heavens 2 Tim. 4. 8. Hence forth there is laid up for me c they do not only believe there is an Heaven but apply it for me You will say is hope only the fruit assurance I answer 't is the fruit of faith as well as of assurance or experience but the sense of our interest is very comfortable and in some sort necessary before we can hope any thing for our selves our qualification is to be supposed in a matter of such moment a man should not be at an uncertainty canst thou be quiet and not sure of Heaven not to look after it is a bad sign a godly man may want it but a godly man cannot slight it 'T is possible a man may make an hard â—hift to creep to Heaven through doubts and fears and may be scarcely saved whilest others have an abundant entrance but then you lose your Heaven upon earth which consisteth in peace and joy in the Holy Ghost and lose much of the efficacy of hope for uncertain wavering thoughts work little therefore assurance cannot be sleighted further I adde by shewing what application there must be if we cannot attain to assurance there are three degâ—ees of application beneath assurance there is acceptation adherence and affiance 1. Acceptation of Gods offer upon Gods terms Job 5. 27. Know thou it for thy good put in for these hopes and take God to his word upon this confidence make good thy part of the stipation in the Covenant and he will not fail thee this application there must be in all an answer to the demands of the Covenant 1 Pet. 3. 21. Exod. 24. 6 7 8. 2. Adherence Stick close to this hope in a course of obedience if we do Gods work we shall not fail of wages 1 Car. 9. 26. I run not as one that is uncertain 3. Affiance resting waiting upon God for the accomplishment of this blessedness though not without some doubts and fears as to our own interest though you cannot say 't is yours yet you will cast your self upon the mercy of God in Christ as 't is in the Text. Looking for the mercy of Christ you dare venture your Soul in that bottom this is that committing your selves to him as unto a merciful and faithful Creator which the Apostle speaketh of 1 Pet. 4. 18. You will go on with your work and put your selves in Gods hand for your eternal happiness because he is merciful faithful See also Rom. 2. 7. 3. Meditate on it often med taâ—ion is a temperate extasie a survey of the Land of promise God biddeth Abraham take a view of Canaan Gen. 13. 14 15. Surely the more we lift up our thoughts in the contemplation of this blessed estate the more lively will our hopes be if every morning we spent a thought this way it would season the heart against the love of present things the morning is an emblem of the Resurrection when we awake out of the sleep of death and the day cometh which will never have night more Psal 17. 15. So in time of troubles we should be reckoning upon a better estate Rom. 8. 18 so when you are by bodily sickness summoned to the grave and you are going down to converse with worms and skulls then think of a blessed eternity Job 19. 26. The next Point is from that elause the mercy The ground of our waiting and looking for
increaseth our love to God Luc. 7. 47. and putteth us upon the study of holiness 4. At the last day all is fully accomplished 1 Col. 22. Well then let us wait upon God with incouragement and press on to perfection upon these hopes surely we shall be faultless Christ would never have given us earnest if he meant not to stand to his bargain The next clause is before the presence of his glory note thence that Christs presence at the day of Judgment will be exceeding glorious for he will then appear not only as the Son of man but as the Son of God Matth. 16 27. he will then appear not only as the Saviour but as the Judg of the world both for the terror of the wicked 2 Thess 1. 8. and as a pattern of that glory which shall be put upon the godly Col. 3. 4. and Phil. 3. 21. Well then let us not despise Christ now he lieth hid under the vail of the Gospel but with comfort let us expect his coming for when he is glorious we shall share with him and appear also in glory And let us not think shame of his service what ever disireputation the world shall put upon it The last particle in the words is that with exceeding joy from thence note The day of Christ to the godly is a joyful day when others howl you shall triumph when others are dejected and call upon the Mountains to cover them Rev. 6. 16. you shall lift up the head for your redemption draweth nigh Luc. 21. 28. Christ will be glad to see you whom he hath carried in his heart from all eternity for whose sake he came into the world and dyed and for whom he went back again into Heaven that he might negotiate with God in your behalf and whom he now cometh to receive unto himself that you may be for ever there where he is and surely you that have received Christ into your hearts and loved him though unseen and served him though with the loss and hazard of all will be glad to see him in all his glory and royalty especially when you shall hear him calling upon you Come ye blessed of my Father enter into the Kingdom prepared for you Oh that we could act over this joy aforehand faith is a bird that can sing in winter before Christ came in the flesh the Patriarchs got a sight of him by the Eagle-eye of faith and rejoyced at the thought of it John 8. 56. Your Father Abraham rejoyced to see my day and he saw it and was glad Oh surely our hearts should be warmed with the thought of that blessed day when we shall be able to say Yonder even there is our great Lord Verse 25. To the only wise God our Saviour be glory and majesty dominion and power now and ever Amen THe Apostle in this verse goeth on with that doxology which he had begun in the former here you may take notice of the description of the person to whom the praise is given he is discribed 1. By his excellency the only wise God 2. By our interest and the benefit we receive by him and our Saviour 2. The ascription of praise Be glory c. there is 1. what is ascribed glory majesty dominion and power 2. The duration how long he would have this ascribed now and ever 3. Manner in what fashion 't is ascribed in the particle Amen with which all is sealed and closed up this particle implieth 1. Our confidence that it shall be so 2. our hearty affection that it might be so love saith let it be and faith it shall be for faith is a prophetick grace in prayer it answereth its self But let us go over these particulars more fully and distinctly from the description of the person to the only wise God our Saviour that Christ is God we proved before on verse 4. see pag. 222. and 230 231 232 233 234 and that Christ is a Saviour and how on the same verse pag. 227 228 229 I shall only now observe 1. That God is wise 2. That God is only wise 3. That Jesus Christ as Mediator hath a right to this attribute I begin with the first That wisdom is ascribed to God Gods wisdom is a distinct notion from his knowledge he doth not only know all things but hath ordered and disposed them with much counsel the wisdom of God is asserted in the word Job 9. 4. and Job 12 13 and proved there by what he hath bestowed upon man he that teacheth man knowledg shall not he know Psal 94. 10. what ever man hath from God God hath it in himself in a more eminent degree and 't is also evidenced by the works of God as in the works of creation providence and the methods of his graces 1. Much of his wisdom is seen in creation there his wisdom is discovered in the excellent order of all his works their mutual correspondence and fitness for the several ends and services for which they were appointed the order of the world sheweth the wisdom of God the order of placing the creatures see Pro. 3. 19 20. the Lord by wisdom hath founded the earth by understanding hath he established the Heavens by his knowledg the depths are broken up and the clouds drop down the dew the earth is set lowermost as the foundation of all the rest the Sea pent up within its channels the air above them both and the Heavens higher than all the Stars and Planets placed in the Firmament and the fishes in the Sea the order of making God proceeding from things imperfect to perfect first the rude mass then the Heavens and the vast earth and glorious creatures but without life then the herbs and plants that have life but not sense and motion then the brute creatures that have sense and motion but not reason then man with a reasonable Soul after his own image in this order you may observe first the dwelling place is appointed then the food then the creature that feedeth upon it the beasts upon the herbs and man upon the beasts The Queen of Sheba was astonished at Solomons wisdom when she perceived the well ordering of his family certainly if we did observe the order of nature we would stand wondering more at the wisdom of God Next observe the correspondence that is between all the parts of the world compared sometimes to a building wherefore God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an artificial Builder Heb. 11. 10. In this great house every part conspireth to the beauty service and deceâ—cy of the whole the roof is Heaven and therefore the Spheres are called chambers and stories in the Heavens Amos 9. 6. The foundation is earth Job 38. 5 6. The Stars and glorious Luminaries are the windows the Sea the water course c. Sometimes 't is compared to the frame and structure of mans body Heb. 11. 3. The worlds were framed 't is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 set in joynt as all the members of the body are tied together by several ligaments c. Sometimes to an Army Gen. 2. 1. The Heavens were finished and all the hoast of them Order is necessary every where but especially in an hoast there every one must keep in his rank and station thus the Stars have their courses Judges 5. 20. and the clouds their courses Job 37. 12. yea the Grashoppers march as an army Joel 2. 15. The next thing that sheweth the wisdom of God is their fitness for use and service the work mans skill is as much commended in the use of an instrument as in the making and framing of it the upper Heaven'◠fitted to be the everlasting mansion of the Saints the middle Heaven to give us light and heat and influence the air or lower Heaven for breath the earth for habitation the Seas for navigation the herbs and plants for food and medicine c. Look upon the bodies of living creatures and tell me if there be not a wise God Galen saith there are 600 muscles in the body of man and every one fitted for ten uses so for bones nerves arteries and veins whosoever observeth their use scituation and correspondence of them cannot but fall into admiration of the wisdom of the Maker who hath thus exactly framed all things at first out of nothing and still out of the froth of the blood The wisdom of men and Angels cannot mend the least thing in a flye the figure colour quality quantity of every worm and every flower with what exactness is it ordered as if God had nothing else to do but to bring forth such a creature into the world as the product of his infinite Wisdom 2. Providence Gods wisdom is much seen in the sustentation and governing of all things Eph. 1. 11. He worketh all things according to the Council of his will do but observe a little now all things are put into a subserviency to Gods purpose sometimes the smallest things occasion events of the highest concernment the occasion of Josephs greatness in Egypt was a dream a lye cast him into prison and a dream fetched him out sometimes the most casual things to us are the most necessary means to accomplish that which God aimeth at A certain man drew a bow at peradventure and slew the King of Israel between the joints of the harness 1 King 22. 24. Contingencies to us are infallihle events as to the purposes of God voluntary things that depend upon the will of man fall under the ordination of the will of God there is more wisdom shewn in ruling a skittish horse then in rolling a stone or dead thing God sheweth his wisdom in guiding the courses of the stars but much more in disposing the heart of man Prov. 21. 1. there is nothing so confused but if you look upon it in its result and final tendency there is beauty and order in it the tumults of the world the prosperity of the wicked carnal men think them the disgrace and blemish of providence whereas they are the ornament of it Psal 92. 5. Lord how glorious are thy works thy thoughts are very deep man is discontented because he cannot fathom the deep thoughts of providence nothing so opposite so bad but God can bring good out of it the sins of men set forth the beauty of providence as shadows and black lines in a Picture set it off the more see Acts 4. 28 and Job 5. 12 13. Christ hath been beholding to his enemies as much as to his friends their potent opposition hath occasioned the further increase of his Kingdom 3. In the methods of his grace so I call all the transactions of God about the salvation of sinners from first to last the rejection of the Jews and calling of the Gentiles Rom. 11. 33. Oh the depth of the riches of the wisdom and knowledg of God the various dispensations used in the Church before the Law under the Law and time of the Gospel these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Eph. 3. 10. Redemption by Christ the great plots of Heaven called the hidden wisdom of God in a mystery and without controversie a great mystery 1 Tim. 3. 16. that which Angels desire to pry into Gods Master piece wherein all things by a rare contrivance are ordered for Gods glory and mans good the wonder of it will take up our hearts to all eternity to see the ruins of the fall so exactly repaired the glory of God salved the comfort of man provided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth of this glorious mistery Again The various acts of love whereby God subdueth sinners to himself this taking sinners in their moneth and disposing of unthought of circumstances and passages of providence in order to their conversion Once more the over-ruling of all events to further the eternal blessedness of the Saints Rom. 8. 28. In all these I have forborn particular illustrations that the discourse may not swell up into too great a bulk Now whosoever shall seriously consider these things will certainly conclude God is wise but further consider the usual concomitants of Gods wisdom and then we may come to make some use of this meditation Wisdom in God is accompanied with immaculate holiness and infinite power in the Devils there is great cunning great power and much wickedness in man there is much shame little power and less wisdom Gods power and wisdom are often counted in the expressions of Scripture Job 9 4. He is wise in heart and mighty in power so Job 3◠5. He is mighty in strength and wisdom the two for midable properties in an adversary and the desire able properties in a friend so see 1 Cor. 1. 25. Again 't is joyned with holiness he is most wise and most holy glorious in holiness and rich in wisdom Well then let us often admire the Wisdom of God look up to the Heavens and what do you find there The work of a wise God Jer. 10. 12. Look to the structure of all things round about you and what offereth its self to your thoughts by his wisdom he hath established the world Jer. 10. 12. Look within you and you cannot chuse but say Oh God I will praise thee for I am fearfully and wonderfully made Psal 139. 14. Look into the Scriptures and consider the stupendious mysteries that are revealed there of the Trinity in unity God manifested in our flesh a Virgin conceiving Christ dying and can you hold from crying out Oh the depth of the riches both of the wisdom and knowledg of God Rom. 11. 33. view these things again and again we cannot take up all of God in one or many or all our meditations 2. Let not it be a bare speculation but improve it 1. To quicken you to prayer where should we go for wisdom when we need it but to the wise God see Job 28. 12. James 1. 5.