3. Again after conversion they watch over us in duty and danger and temptations in duties where Satan is most busie to hinder Zech. 3. 1. they are most helpful the Angels are in the Assemblies of the faithful 1 Cor. 11. 10. So in dangers when Peter was in prison God sendeth him an Angel to bring him out Acts 12. Ruffinus speaketh of a young man a Martyr on the Rack that had his face wiped by an Angel and refreshed by him in the midst of his pains nay in casual dangers which we cannot foresee and prevent Psal 91. 12. He shall give his Angels charge over thee that thou dash not thy foot against a stone so in Temptations Mat. 4. 11. they ministred to Christ when he was tempted by the Devil they came to shew how God will deal with his people in like cases Once more they are with us to comfort us in death in the midst of his Agonies the Lord Jesus was comforted and refreshed by an Angel Luke 22. 43. so they are with the faithful helping and easing them in their sicknesses After death they carry our souls to Heaven as Lazarus was carryed into Abrahams bosome Luke 16. 22. Though the body had not the honour of a pompous burial yet the soul is solemnly conveyed by Angels and gathered up into the communion of the souls of just men made perfect as Christ himself also ascended into Heaven in the company of Angels Acts 1. Once more after death they guard our bodies in the Grave as the Angels guarded Christs Sepulchre Mat. 28. 2 3 4. God did set his Guards as well as well as the High-Priests Their last Ministry and service about the faithful is to gather up their bodies at the last day They shall gather up the Elect from the four winds Mat. 24. 31 and then their Office and charge ceaseth 9. This Tutelage is ever administred according to Gods pleasure Psal 103. 21. Ye Ministers of his that do his pleasure not their own not ours but his pleasure the help of Angels is more powerful but no more absolute then the help of other means for it dependeth still on the will of God as all other means of defence and outward support do their imployment is to attend us and serve us according to the Lords direction Let us now apply what hath been spoken First It serveth for Information to shew us 1. The care of God for the Elect He ingageth his own power for our preservation as also the Mediation of Christ the conduct of the Spirit and the Ministry of Angels In Zech. 1. you have a Schem of providence the man that stood among the Mirtle Trees sent the Angels too and fro throughout the earth and then they come and give him an account of what passeth in the world The Man is Jesus Christ who to pre-figure his Incarnation is thus represented and he hath all the Angels at his command to send them forth as the condition of his Church requireth and they as his Intelligencers and Agents are to bring him notice how all affairs and matters pass in the world Thus doth the Lord set forth himself to our capacity and that we who are used to means may the better believe in him 2. The Condiscention and humility of the Angels they rejoice in names of service more then in names of honour and will perform Offices of respect to the meanest Creatures an Angel cloathed with light and glory would come to the Shepherds and do not refuse at Christs direction to wait upon those who are despised and rejected of men 3. It informeth us of their mankindness which shameth our envy their love is great to mankind and are affectionately desireous of our good and therefore decline no Office of love and service to us they rejoiced when the world was created as a dwelling place for man Job 38. 7. And again at the comming of Christ which was mans restoring Luke 2. 13. And so at the calling and conversion of a sinner Luke 15. 7. when we come to be possessed of our priviledges in Christ 4. It informeth us of the dignity of the Saints what a price doth the Lord and the holy Angels set upon the meanest Christian Gods own Court is their Guard certainly a godly man though of the meanest calling should not be contemptible there is somewhat in holiness more then the world seeth some worth in it or else God would not set such a Guard upon it a Guard so full of state and strength 't was a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour We have Angels that still attend and wait for our good 5. It informeth us of the obedience of the Angels in the lowest services God saith go and they go though it be to wait upon poor and mean Creatures we usually dispute commands when we should practice them and stick at duties that have any thing of abasement and self-denyal in them in the Lords Prayer we are brought to this pattern Mat. 6. Thy will be done in earth as it is in Heaven that is by the holy Angels it should be done by us with like readiness and submission No Office or employment that God calleth us to should be looked upon as too mean and base for us the Angels that excell in strength when God commandeth being willing to condiscend to the Guardianship of men Secondly It serveth for Exhortation to the children of God 1. To wait for the Angels help Do you keep in Gods ways and in your Callings and you shall have safety and defence when the Lord sees it fit for you remember you are a spectacle to God Men and Angels in all your actions tryals and sufferings and bear up with a confidence becoming Christians though you can do little as to the promotion of Christs interest What cannot God do by his Angels 2. To behave our selves as those that do expect this help not tempting God not grieving the Angels We should take heed how we carry our selves in regard of this honourable attendance our sins and vanity offendeth them as it doth God Let was a man of a mixt nature yet vexed with the impure conversation of the Sodomites 2 Pet. 2. 8. Angels are pure and holy Creatures that still abode in the truth pride lust and vanity is very offensive to them especially impurities and undecencies in Gods worship about which they have a special attendance therefore the Apostle bideth the women to cover their heads because of the Angels 1 Cor. 11. 10. their fashion being to come into the Congregation with loose dishevelled locks he mindeth them of the presence of the Angels We may use a like Argument to women to cover their naked Breasts now their immodesty is grown so impudent as to out-face the Ordinances of God 3. To observe this when 't is bestowed upon us The Angel of the Lord encampeth round about them that fear him and then Oh come
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
or enjoy the use of the Seals we may expect to reap the fruits of Christs Purchase Celsus objected against Christianity that it was a sanctuary for Villains and men of a licencious life Origen answered him that it was not a Sanctuary to nourish them in their evil practises but an Hospital to cure them As under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction so Christ hath made the Church a School wherein to learn the trade of holiness and the Word and the Seals and all the Ordinances look that way Lastly It is for the honour of God the Spirit that the called people should be holy because they are his charge in pupillage to the Holy Ghost for this end and reason that they may be sanctified Sanctificaâ—ion is made his personal operation The sanctification of the Spirit 2 Thes 2. 14. and 1 Pet. 1. 2. He is to shape and fashion all the vessels of glory to deck the Spouse of Christ with the Jewels of the Covenant This is the great advantage that we have in the Oeconomy and dispensation of grace that we have God to purpose it God to purchase it and God to work it the Father Word and Spirit who agree in one to sanctifie the creature and make it holy Now it is a great grief to the Spirit when the work doth not go on and prosper in the Soul for he worketh us to this very thing and is therefore called the Spirit of holiness it is not for his honour to dwell in defiled temples and to let the called people go naked and without their ornament Well then you see God for his honours sake will have his purposes accomplished for which he chose us and Christ his purchase made good and the Spirit who is left in charge to see all accomplished he goeth on with the worâ— 2. Another Reason why we must be sanctified is because of the hopes to which we are called and the happiness which we expect now we cannot have it unless we be holy Heb. 12. 14. Without holiness no man shall see God We are bidden in that verse to follow peace but chiefly holiness for it is not said that without Peace no man shall see God Peace may be often broken in the quarrel of truth and holiness and so Gods children may be passively men of contention aye but for all that they shall see God but those that are not holy he cannot endure their presence and therefore they shall never see his face and enjoy him hereafter Usually by a fond abuse we restrain the word Saints to the Saints departed I but we must be Saints here or else we shall never be Saints hereafter I mean true Saints for by another abuse the word Saints is made matter of pretence in some and matter of scorn by others but to be Saints indeed that is all the evidence you have to shew for your interest in your glorious hopes What should others do with Heaven that are not Saints how can they see God that have not a pure eye A dusky glass cannot represent the image the degree of Vision is according to the degree of Sanctification And what should a carnal heart that knoweth no other Heaven but to eat drink and sleep and wallow in sensual delights do with the inheritance of the Saints in light The Apostle saith we must be made meet for such a state Col. 1. 12. The vessels of glory are first seasoned with grace Alas otherwise carnal men can no more tell what to do with Heaven then Swine with Pearls We do not look for a Turkish Paradise but a sinless state not to bathe our Souls in carnal pleasures but to be Consorts of the immaculate Lamb our hopes engage us to holiness 1 John 3. 3. He that hath this hope purifieth himself as Christ is pure If his heart be fastened upon such an hope as to see Christ as he is and tâ— be like him both for temper of Soul and state of body certainly he must needs be an holy man he will be practising and trying here upon Earth how he can conform to Christ and begin his happiness as well as he can Certainly he that expecteth that his body shall be like to Christs glorious Body he will possess his vessel in sanctification and in honour he cannot use his body that is under so great hopes meerly as a strainer for meats and drinks and a channel for lust to pass through his mind that shall see God he cannot fill it with chaff or suffer it to be occupied with vanity toying thoughts and vile cares and unworthy projects and his affections that should cleave to God inseparably to be prostituted to every base â—bject Thus with respect to our hopes we must be sanctified the foundation and seed of glory is layd in grace and that life began which we must live for ever It serveth for Conviction If Gods people are a sanctified people then here is but sad news for two sorts of persons 1. The prophane that care not for holiness God hath no birthright for such Esaus the portion of the Lord are an holy portion but these have a spot that is not as the spot of his children See what John speaketh of such persons as wallow in their filthiness 1 John 3. 8. He that committeth sin is of the Devil for the Devil sinneth from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that tradeth in sin and maketh it his work and business You may presume that you belong to God but you are of the Devil you have not indeed the least pretence of a claim and do not go so far as hypocrites being so little careful to be holy that you are not moral Are you called from what where is the least evidence of it I but our hearts are better then we shew for This is to appeal to a witness that cannot be found it is all one as if a man should lay claim to anothers Land and pretend that he hath lost the Evidences your guilt is written in legible characters that he that runneth may read it 2. It convinceth persons that scoff at holiness scoffing is the overflow of gall and malice and a black mark let it be found where it will be in the general it argueth a bad spirit but especially when Religion is made a by-word and a reproach When you deride men for their holiness you deride them for that which is the express Image of the glorious God and so deride God himself Holy Brethren as the Saints are stiled Heb. 3. 1. should no more be a disgrace then holy Father as God himself is stiled John 17. 11. You hate God more then you do the Saints if you hate them for their holiness which shineth in them with a faint lustre but is infinitly and originally in God Take heed of the chair of scorners those are dogs that are without that bark at the splendor of Gods
1 John 4. 19. We love him because he loved us first Love is like an eccho it returneth what it receiveth 't is a reflex a reverberation or a casting back of Gods beam and flame upon himself The cold wall sendeth back no reflex of heat till the Sun shine upon it and warm it first so neither do we love God till the Soul be first filled with a sense of his Love And as rays in their relection are more faint and cold so our love to God is much weaker then Gods love to us Valdesso saith God loveth the lowest Saint more then the highest Angel loveth God Once more The more direct the stroke and beam is upon the wall or any other solid body the stronger always is the reflection so the more sense we have of the love of God the stronger is our love to him 2. The next Cause of Love is the grace of God there is not only an apprehension of Love but the force of the Spirit goeth along with it Our thoughts our discourses upon the love of God to us in Christ nay our sense and feeling of it is not enough to beget this grace in us Love is a pure flame that must be kindled from above as the Vestal fire by a Sun-beam 1 John 4. 7. Love is of God that is of a celestial or heavenly original There is in the Soul naturally an hatred of God and a proneness to mingle with present comforts which can only be cured by the Spirit of grace Our naked apprehensions will not break the force of natural enmity and 't is God that must circumcise and pare away the foreskin of the heart before we can love him Deut. 30. 6. There is a natural proneness to dote upon the creature and hate the Creator Base creatures neglect God and pollute themselves with one another and there is no help for it till the heart be over-powered by grace Thus for the Causes of Love The Object of Love is God himself not meerly as considered in himself for so he is terrible to the creature but as God in Christ for so he will be known and respected by us in the Gospel and so we have the highest engagement to love him not only upon the respects of Nature as our Creator but of Grace as our God and Father in Christ Now God is the supream Object of Love and other things are loved for Gods sake because of that of God which we find in them as his Word which is the Copy of his Holiness his engraven Image as the Coyn beareth the image of the Prince so 't is said Psal 119. 47. I will delight my self in thy Commandments which I have loved And then his Saints which are his living Image as children resemble their father so 't is said Psal 16. 3. To the Saints and to the excellent of the Earth in whom is my delight And then other men because of his Command 1 Pet. 1. 5. Add to brotherly-kindness love So his creatures because in them we enjoy God the effects of his Bounty But chiefly his Ordinances as they exhibit more of God then the creatures can So that Love respects God and other things for Gods sake Again In the Description I take notice of the essence or formal nature of it and call it the return of a gracious and holy affection to God Love is carryed out to its Object two ways by desire and delight Our necessity and need of God is the ground of desire and our propriety and interest is the ground of delight Desires are the feet of love by which it runneth after its Object and delight is the rest and contentment of the Soul in the enjoyment of it Because of our imperfect fruition in this life Love bewrayeth it self by desires mostly or pursuing after God See Psal 63. 8. My heart followeth hard after thee It noteth those sallies and earnest egressions of Soul after the Lord that we may have more communion and fellowship with him In short the radical if I may so speak and principal disposition of Love is a desire of Vnion for all other effects of love flow from it This is that makes the Soul to prize the Ordinances because God is to be enjoyed there and these are means of communion with him Psal 26. 8. I have loved the place where thine honour dwelleth This maketh sin terrible because it separateth from God Isai 59. 2. This maketh Heaven amiable the fairest part of our portion in Heaven is a closer and nearer communion with Christ Phil. 1. 23. This maketh the day of Judgment sweet for then we shall meet with our Beloved in the ayr 2 Tim. 4. 18. In short this maketh the Soul to take such contentment in thinking of God and speaking of God 't is the feast of the Soul My meditation of him shall be sweet Psal 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ Having in some manner described the Love of God let me use some Arguments to press you to it First God hath commanded it The sum of the Law is Love When the Scribe came to Christ Mat. 22. 36. Master which is the great Commandment in the Law Jesus said unto him Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might Mark this is the first and great Commandment to love God 'T is not a sour Command but sweet and profitable God might have burdened us with other manner of Precepts considering his absolute right to offer our children in sacrifice to mangle our flesh with whips and scourges but these are cruelties proper to the Devils worship The Lord is a gentle Master and only desireth the love of his servants we have cause to thank him for such a gracious Precept If he should require us not to love him this were Hell it self that is the Hell of Hell that they which are there do not love God 'T is our priviledg as much as our duty God loveth all his creatures but hath commanded none to love him again but man and Angels so that it is the great priviledg of the Saints to love God It had been a great favour if God had given us leave to love him as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber to come to him and visit him and be familiar with him when he pleaseth how would this be talked of in the world yet this is not so wonderful since the King and the Peasant are both men in their natural being they are equal though in their civil distinction and condition of life there be a difference But what a favour is this that he who is the King of Kings and Lord of Lords doth not only permit his creature made by his own hands to come to him and love him and deal with him when
the Soul Can a man love God and be content without him If you lose but a ring which you affect how are you troubled till it be found again Ye have taken away my gods saith he and do you ask What aileth thee Judg. 18. 24. So when God is withdrawn all visits of love and influences of grace are suspended and they have no communion with him in their duties should they not mourn See Mat. 9. 15. Is spiritual love without all kind of passion or are they Christians that are stupid and insensate and never take notice of Gods coming and going These are the Evidences I shall only now suggest two Helps to keep up and increase this love to God and I have done with this Argument 1. Prize nothing that cometh from God unless thou canst see his love in it God giveth many gifts to wicked men but he doth not give them his love The possession of all things will do us no good unless we have God himself other mercies may be salted with a curse Gods children are not satisfied till they can see him and enjoy him in every comfort and mercy Esau was reconciled to Jacob and therefore Jacob saith Gen. 33. 10. I have seen thy face as the face of God 'T was a token and pledg of the gracious face of God smiling on him Hezekiah was delivered out of a sickness and then he doth not say Thou hast delivered me from the grave but Thou hast loved me from the grave Isai 38. 17. 2. Prize nothing that thou return to God unless there be love in it We accept a small gift where the party loveth and otherwise the greatest is refused If I give my body to be burned and have not love c. 1 Cor. 13. 1. Love is an act of grace by it self other duties are not acts of grace unless they come from love as alms fasting prayer Martyrdom c. they are all nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle I am not only little but nothing On the other side small things are made great by love as a cup of cold water a poor womans mite they are accepted as coming from love So much for the matter of the Prayer We come now to the manner or degree of enjoyment Be multiplyed From whence note That we should not seek grace at the hands of God but the increase and multiplication of it In managing this Point I shall first give you Reasons to press you to look after growth in grace Secondly I shall give you some Observations concerning it and so thirdly Come to some Application First The Reasons are these 1. Where there is life there will be growth and if grace be true it will surely increase A painted flower keepeth always at the same pitch and stature the Artist may bestow beauty upon it but he cannot bestow life A painted child will be as little ten years hence as it is now So a pretence of Religion always keepeth at the same stay yea when their first heats are spent they are fearfully blasted But now they that have true grace are compared to a living plant which increaseth in bulk and stature Psal 92. 12 13. and to a living child which groweth by receiving kindly nourishment 1 Pet. 2. 2. Therefore 't is not enough to get peace and love but we must get them multiplyed 2. If we do not grow we go backward Heb. 6. compare the first with the fourth verse Let us go on to perfection and then presently he treateth of Apostacy We cannot keep that which we have received if we do not labour to increase it They that row against the stream had need ply the oar lest the force of the waters carry them backward or as he that goeth up a sandy hill sinketh down if he do not go forward Mat. 25. He that would not improve his talent lost it So here we waste and consume what we have if we do not improve it 'T is dangerous to rest satisfied and never go further there is no stay in Religion all the Angels in Jacobs ladder were either ascending or descending continually in motion There are no stinted trees in Christs garden if they leave off to grow they prove doated or rotten trees An active nature such as mans is mvst either grow worse or better therefore we should be as careful after the increase of grace as we would be cautious of the loss of grace 3. 'T is an ill sign to be contented with a little grace He was never good that doth not desire to grow better Spiritual things do not cloy in the enjoyment He that hath once tasted the sweetness of grace hath arguments enough to make him seek further and desire more grace every degree of holiness is as desireable as the first therefore there can be no true holiness without a desire of perfect holiness God giveth us a taste to this end and purpose that we may long for a fuller draught as the clusters of Canaan brought to Israel in the wilderness made them put on for the Country They are Hypocrites and sure to be Apostates that are contented with a taste Heb. 6. 4. Because we cannot have too much grace there is no nimium in the internals of Religion you cannot have too much knowledg too much love of God too much of the fear of God In the outward part there may be too much done and then it proveth will-worship and superstition The Apostle saith 2 Pet. 1. 11. That we must give diligence that an abundant entrance may be ministred to us into the everlasting Kingdom of God and our Saviour Jesus Christ Some are afar off from the Kingdom of God as persons ignorant and touched with no care of Religion Some come near but never enter as semi-converts and men of a blameless life these cheapen but do not buy and go through with the bargain others enter but with greater difficulty are scarcely saved 1 Pet. 4. 18. saved as by fire 1 Cor. 3. 13. they make an hardshift to go to Heaven and have only grace enough to keep body and soul together as we say not a jot to spare Others enter with full sails or as 't is said they have an abundant entrance ministred to them and yet all is but little enough spiritual things cannot exceed measure But you will say 'T is said Eccles 7. 16. Be not righteous over much I answer Either 't is meant of an opinionative righteousness be not too righteous in thine own conceit or rather of an indiscreet heat or a rigid and sullen severity without any temper of wisdom and mod ration otherwise in real holiness there can never be enough 5. God hath provided for them that grow in grace a more ample reward according to our measures of grace so will our measures of glory be for they that have most grace are vessels of a larger capacity others are filled according to their size 'T is indeed
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
that in the defect of publick preaching good supply may be had in this kind Well then 't is an acceptable service to the Church which they do who can handlethe pen of the writer when they send abroad a publick testimony against errour a publick monument of their affection to the truth the Goose quil hatl◠smote Antichrist under the fifth rib the Earl of Darby accused Bradford for doing more hurt by his writings then preaching Hezekiah's servants are commended for copying out the Proverbs of Solomon Prov. 25. 1. They deserve not to be censured but commended and cherished that do service in this kind I confess there is no end of Books pride and ambition may put many upon scribling and filling the world with chaffs and vanity so that there needetha restraint rather then an incitement some meerly blur paper which is no small discouragement to modest and able men surely care should be taken to prevent abuse writing is a more publick way of teaching and men should not undertake it without a care Jeremies advice is good Ne ad scribendum citò prosilias levi duceris insania multo tempore disce quod doceas Hier. ad Rusticum Mohachium Be not too hasty to write that which is prepared for publick instruction had need be prepared with great deliberation the the vestal Virgins were ten years in learning and ten years in practising and ten years in teaching and prescribing directions to others when every Sciolist will be obtruding his Notions upon the world 't is a great abuse for by this means useful men are discouraged or if they publish their labours they are not taken notice of As two or three grains of good corn are hardly found out under an heap of chaff But take away this abuse writing is a great help to the Church in practicals that people may still be furnished with good books in every age old ones written long ago being neglected or lying hid in some private studyes or else not coming up to the rate of present light or not answering the temper of the present age not meeting with the sins nor incouraging the graces within use and exercise Again in controversals there is great use of writing controversies not being so easily determined by the judgment of the ear as the eye In the clamour of disputations and violent discourse usually there is such a dust raised that we cannot so soon discern the truth as upon a calm debate and mature consideration of what is delivered in writing which I remember was the cause why Tertullian wrote his treatise against the Jews lest the tumult and noyse of the dispute should be some prejudice to the truth But of this enough I come now to the next Circumstance in the insinuation or profession of his readiness to do them good and that is the object or subject concerning which he would write to them the common Salvation a fit argument for Saints The Apostles in their private and familiar letters were very spiritual yea when they wrote about their ordinary occasions as Paul to Philemon Still they were ready to impart some spiritual gift whether by conference or writing those Letters then should be most welcome to us that mind us of the best things But what was this common salvation I suppose by it is meant that Salvation wherein he and they and all the Saints were concerned this expression may be conceived to be an Argument either of the Apostles meekness though he were an Apostle and they private believers yet I and you have but one common salvation as Captains to indear themselves to their Troops will say Fellow-souldiers as ingaged in one common Warfare or else of his holiness the common Salvation that is which I am to look after as well as you or else of his love to their salvation which he would look after as well as his own the Saints carry on a joynt trade to Heaven they are all partners and Salvation lyeth in common between them you are to promote mine and I yours Well then he having their faith and salvation in like respect with his own he was willing to write to establish them in the truth I shall form the point in the very words of the Text. That the Salvation of the peeple of God is a common Salvation not to good and bad for it belongeth only to a peculiar people but common to all believers 't is common to them in divers regards 1. They all are chosen by the same grace there is no special reason why Paul should obtain mercy rather then John and Andrew and Thomas Free-grace acteth upon the same terms All Gods motives are taken from himself from his own bosome For my own sake saith the Lord Isai 43. 25. There may be a difference in the creature John and Andrew may be otherwise tempered and disposed then Paul and Peter but Gods motives to choose both the one and the other are still the same 2. They have the same Christ there is no other Name under Heaven Acts 4. 12. And Jesus Christ the same yesterday to day and for ever Heb. 13. 8. In all ages the Church hath been saved by Christ none of the holy ones of God had a more worthy Redeemer then we have Christ gave the same ransom to purchase Heaven for me and thee and others as under the Law the rich and the poor were to give the same ransome Exod. 30. 15. The rich shall not give more and the poor shall not give less then half a sheckel The price of Christs blood for all souls was equal if they had a more worthy Christ to dye for them you might be discouraged 3. You are justified by the same righteous one as far as another The righteousness of Christ is unto all and upon all that believe and there is no difference Rom. 3. 11. In inherent righteousness there is a great deal of difference one hath more grace another hath less in sanctificatiō there are degrees but as to imputed righteousness they are all equal none of the Saints hath finer linnen or are decked with a better vesture then you are there is a difference in the degree of faith which receiveth this righteousness but there is no difference in the righteousness its self a Giant or strong man holdeth a precious jewel so doth a child the jewel is the same though a man holdeth it with a stronger hand it looseth nothing of its worth in the childs hand So here the righteousness is the same though the faith be not the same Yea fourthly As we have the same priviledges so the same way all by faith and the faith of the weakest as to the essential priviledges is as acceptable to God as the faith of the strongest 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us 'T is like precious for kind though not degree of the same nature worth and
11. 21 Briars and Thorns may be intricated and infolded one within another but when a devouring flame cometh amongst them they do not hinder but increase the burning Universal evils are above mans punishment but not Gods there is no safety in following a multitude to do evil So that nothing will serve as a fit screen to interpose between wrath and you but only Christ Thirdly I observe that in all these instances there was some preceding mercy more or less The Angels had the dignity of their Nature the Israelites had the Testimony of Gods presence and were delivered out of Egypt the Sodomites had Eternal Blessings and the preaching of Lot Gen 19. 9. It 's Gods usual course to give a people a taste of his mercy ere he diâ—cover the power of his anger Judgment is his last work there is some mercy abused before it cometh which doth abundantly clear God in the judgements that come upon the sons of men Their ruine may be sad but never undeserved God hath not left himsâ—lf without a witness but we are lest without â—xcuse Fourthly Once more I observe that in all these Instances God had still a care to put a distinction between the just and the unjust the race of â—srael was not destroyed but only them that believed not The good Angels were preserved the bad only fell from their first estate Sodom perished in the flames but Lot escaped when the multitude is so corrupt that we know not how they shall be punished and the rest preserved let us think of these instances let us refer it to God he knoweth c. 2 Pet 2. 9. I come now to the words in which you have a preface and the first instance of Gods judgement which was on the unbelieving Israelites In the Preface you may take notice of his purpose I will put you in remembrance his insinuation though ye once knew this I begin with the first part his purpose I will put you in remembrance from thence obâ—erve That it is a great part of a Ministers duty to be a Remembrancer We are remembrancers in a double sense 1. From the people to God to put God in mind of his peoples wants so 't is said Isa 62. 7. Ye that are tâ—e Lord's remembrancers Christ is the Churchâ—s advocate but we are the Churches Solicitors to represent the sâ—d condition of the Church to God 2. From God to the people and so we are to put them in mind of the being of God the riches of his grace the necessity of obedience the preciousness of their souls the many dangers that lye in their way to Heaven c. These are standing dishes at Christs Table That this is a great part of our Office appeareth by those places 1 Tim. 4. 6. Iâ— thou put the Brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ And Paul speaking of his Apostleship saith Rom. 15. 15. As one that putteth you in remembrance through the grace given to me See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13 14. 2 Pet. 3. 1. So there are two Psalmes that bear that Title A Psalme of David to bring to remembrance Psal 38 and Psal 70. The great use of Sacraments is to put us in remembrance of Christ 1 Cor. 11. 24. Yea one great employment of the Spirit is to bring things to our remembrance Ioh. 14. 26. all which intimateth 1. Our forgetfulness and incogitancy Truths formerly understood are soon forgotten or not duly considered and kept in the view of conscience 2. The benefit of a good memory A bad memory is the cause of all mischief but a lively remembrance of truths keepeth the mind in a good frame 3. That however it be with natural yet spiritual knowledge is a reminiscence or reviving the seeds infused in the New Creation 4. That a Minister dischargeth his duty when he teacheth his people things vulgar and already known as well as those which are rare and less known if he be but a remembrancer t is enough we are to bring forth things both new and old we count him a wanton prodigal that only furnisheth his Table with rarities neglecting wholesome meats because they are usual 5. The necessity â—f a standing Ministry if not to instruct yet to keep things in remembrance because the most necessary truths are few and soon learned men presently begin to think they know as much as can be taught them and so neglect Ordinances whereas one great use of the Ministry is to keep truths fresh and savory in the thoughts and memory the Heathens â—oon lost the knowledge of God because they were without a publike Monitor that might keep this knowledge still on foot the sound of the Trumpet infuseth a new courage so doth every Sermon beget new affections though we knew the Truths delivered before Coals will die without continual blowing so will graces languish without often warnings and admonitions The next thing in the Preface is the Insinuation though ye once knew this That word once needeth to be explained his meaning is not that formerly they had known but now forgotten it neither is once to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the sense were I will once put you in remembrance but by once is meant once for all that is ye have certainly and irrecoverably received this as a Truth This clause will yeild us these Notes 1. That it is the duty of every Christian to be acquainted with the Scriptures the Apostle presumeth it of these Christians to whom he wrote Now this is necessary in regard of our selves that we may know the solid grounds of our own comfort every man would look over his charter Search the Scriptures for in them ye think to have eternal life John 5. 39. Particular and distinct Scriptures are a great advantage in temptations Sic scriptum est is Christ's own argument against Sathan Matth. 4. No Christians so unsetled in point of comfort or opinion as those that are unskilful in the word Heb 5. 14. In regard of others 't is necessary that we may discharge our duty to them Let the word dâ—â—â—ll in you richly teachiâ—g and admonishing one another c. Col. 3. 16. None but full vessels will run over Ignorant Christians are barren and sapless in discourse Private Christians must be full of knowledge not only to have knowledge enough to bring themselves to heaven but to admonish others see Rom. 15. 14. Well then do not put off this care to others as if it were proper only to Scholers and men of a publike calling this is every mans work that hath a soul to be saved 't is popish ignorance to be contented with an implicite belief you may best trust your own eyes when the Sun shineth every man openeth his windows to let it in we busie our selves in other books why not in the Word Austin was pleased with Tully's Hirtensius but he cast
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
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
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
judged him as one forsaken of God but now he cometh as one discharged of that debt and burden and as one highly honoured by God the Father Once more he cometh in all things befitting the worlds Judge accompanied with Angels as his attendance sitting upon a visible Throne that he may be seen of all heard of all in earthly Judicatories when great Malefactors are to be tryed the whole majesty and glory of a Nation is brought forth the Judge in gorgeous apparel accompanied with the flower of the Country Nobles and Gentry and a great conflux of people So hear Christ cometh forth as the Judge accompanied with Angels and Saints powerfully executing the work of that day And the onely begotten Son of God is manifested but this is a day of manifestation not onely of the Son but of the Sons of God namely the Saints who are then set forth in their best robes In Winter the tree appeareth not what 't is the sap and life is hidden in the rooâ— but when Summer cometh all is discovered so now it doth not appear who are Gods nor what they shall be but at this day all is manifest When Christ shall appear we shall appear with him in glory they shall attain to that fulness of glory as their hearts could never conceive 't is said 2 Thâ—ss 1. 10. Christ will be admired in them the Angels shall stand wondering what Christ is about to do with Creatures that but newly crept out of dust and rottenness every one of them shall shine as the Sun and what a great and glorious day must that be when there is a constellation of so many Suns They shall share with Christ in the glory of his Kingdom as being associated with him in judging the world The upright shall have Dominion over them in the morning Psal 49. 14. those that are now scorned persecuted opposed every where in the morning of the Resurrection when they awake to meet Christ then shall they have dominion over the carnal world therefore sentence beginneth with the godly as execution doth with the wicked the Elect are first acquitted before the ungodly are condemned that they may joyn afterwards with Christ in judging the world 2 Cor. 6. 2. Again 't is great in regard of the manner of process but of that see verse 15. 3. The consequences of this day they are three 1. The sending of the persons judged into their everlasting state 2. The resigning up of the Kingdom to the Father 3. The burning of the world 1. The sending of the persons judged into their everlasting estate the Elect into glory and the wicked into torments Matth. 25. 34. Come ye blessed of my Father c. you have been too long absent from me come receive the fruit of your faith and hope but verse 41. Goe ye cursed c. they are banished out of Christs presence with such a terrible ban and proscription as shall never be reversed As Humans face was covered and so led away to execution so are they chased out of Christs presence with horror yelling and houling with the voice of Dragons and begging for mercy but find none Now from this sentence there is no appeal 't is pronounced by Christ as God-Man On earth many times Gods sentence is repealed if the nation will repâ—nt c. Jer. 18. 8. and so though God doth never change his dâ—cree he doth often change his sentence but the day of patience is now past and therefore this sentence can never be recalled Again the execution is speedy Here many times the sentence is passed but sentence is not speedily executed upon an evil doer Eccles 8. 11. Once more this execution beginning with the wicked in the sight of the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather ye first the Tares c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thrust out whiles the godly remain with Christ seeing execution done and the godly have the deeper seuse of their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Contraries put together do more heighten one another in the execution of the wicked they may see from what they are delivered by grace Again the sentence is executed upon the whole man and that for ever body and soule are partakers as in the work so in the punishment and reward and 't is eternal for the reward is built on an infinite merit and the punishment is eternal because an infinite Majâ—sty is offended and in the next world â—on are in their final estate without possibility of change therefore God is never weary blessing the good and â—â—â—sing the wicked 2. The next consequent is the resigning and giving up the kingdom to the Father spoken of 1 Cor. 15. from 24 to 28. Kingdom may be put for Roâ—al Authority or Subjects governed as the people we call sometimes the Kingdom of England or Kingdom of France Christ is ever head of the Earth and in Heaven we subsift not onely by virtue of his everlasting merit but everlasting influence for he is the life Iohn 14. 6. And therefore I take Kingdome here in the latter sense for the subjects or the Church who are resigned or presented to God Eph. 5. 27. as the fruits of Christs purchase as a prey snatched out of the teeth of Lyons the form of presentation you have Heb. 2. 13. Behold I and all the little ones which thou hast given me Oh what a great and glorious day will this be when we shall see Christ and all his little ones following him and the great Shepherd of the Sheep going into his everlasting folds and all the Elect in his company with their Crowns on their heads singing O grave where is thy victory O death where is thy sting when all enemies shall be broken and the Church lodged in those blessed mansions what applauses and acclamations will there be between them and Christ between them and the Angels them and their fellow Saints how should we strive to be some of this number 3. The next consequence is the burning of the World which is set forth at large in 2 Pet 3. per totum The passages there are literally to be taken for the fire there spoken of is compared with the Waters of Noah which was a judgement really executed and by this fire it is probable the world will not be consumed but renewed and purged for 't is compared to a melting fire 2 Ret 3. 10. And the Apostle saith elsewhere the creature shall be delivered from the bondage of corruption Rom. 8. 21. And in the everlasting estate God will have all things nâ—w even the world it self the use of this renewed world is either for an habitation to the just or that it may remain as a standing monument of Gods wisedome and power 1. This burning doth not go before the day of judgement but follow after it for it seemeth to be an instrument of vengeance on the wicked 2 Pet. 3.
7. I will not be so bold with the Schoolmen as to say that the faeculent and drossie parts of this fire are reserved for the torment of the wicked in Hell for ever but in the general we may safely say that 't is an instrument of Gods vengeance on them Well now that day which hath such an end and cloze must needs be a great day Sodoms fire was dreadful but nothing to this burning that was of one particular place but this of the whole world that was a preparative warning but this the last expression of his wrath against the ungodly world Many give divers witty reasons for this burning a taste may not be unwelcom under the Law the vessel that held the sin-offering was to be purged with fire so the world where sin hath been committed The object of our Adulteries is burnt and defaced that we may know the anger of the Lords jealousie the old world was destroyed by Water propter ardorem libidimis because of the heat of lust and the present world burnt with fire propter temporem charitatis because of the coldness of love in the latter dayes But of such kinde of allusions more then enough You see then by all this that the day of judgement is a great day let us now apply it If it be a great day let us regard it more seriously for all things should be regarded according to their weight This is the greatest day that ever we shall see and therefore we shall be more affected with this day then with any thing else we have slight thoughts of things to come and therefore they do not work with us can we expect such a day and not spend a thought upon it Oh Christians look for it more long for it more provide for it more 1. Look for it Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds remember you have a Saviour that in time will come from thence and call the world to an account faith should alwayes stand ready to meet him as if he were upon his way as Rebecca spied Isaac afar off so doth faith which is the evidence of things not seen Look within the curtain of the Heavens and spy out Christ as preparing for his comming If he tarrieth longer then we expect he is not stack 2 Pet. 3. 9. But we are hasty he wants no affection to us his delights were with the sons of men before they were created Prov. 8. 31. And certainly now he is so deeply interested in uâ— as having bought us with his blood he desireth to enjoy what he hath purchased 't is not want of love keepeth â—im away nor want of truth God is punctual in his promises even to a day Exod. 12. 41. even the selse same day c. If all things were ready he would come presently therefore wait and look still they were not deceived that expected his first comming in the flesh 't was said a Virgin shall conceive was it not done that God would bring his Son out of Egypt was it not done that he should ride to Jerusalem upon the foal of an Asse and was it not done Surely the God that hath been faithful all along hitherto will not fail at last 2. Long for it The faithful love his appearing 2 Tim. 4. 8. This is the great day which they long to see that they may meet with their beloved and see him in all his Glory and Royalty They have heard much of Christ and tasted much of Christ and they love him much but yet they have not seen him they know him by hearsay and by spiritual experience but never saw his person whom having not seen you love c. They have seen his picture crucified before your eyes Gal. 3. 1. beholding at in a glass the glory of the Lord 2 Cor. 3. 18. therefore they cannot be satisfied till this day cometh abouâ— Oh when shall it once be the spirit in the Bride saith come Rev. 22 17. Nature saith not come but tarry still if it might go by voices whether Christ should come yea or no carnal man would never give their voice this way The language of corrupt Nature is depart Job 22. 14. Carnal Men are of the Divels mind art thou come to torment us before our time Matth. 8. they cannot endure to hear of it but come Oh come saith Grace this day we have cause to long for not only upon Christs account but our own 't is the day of our perfection as well as Christs royalty now every thing tendeth to its perfect state so doth a Christian then there is perfect holiness and perfect freedom we never find Christ a Saviour to the uttermost till then to the glorified spirits he is but a Saviour in part some fruit of sin is continued upon the body but then body and soul are united and perfectly glorified to enjoy God in Heaven Christ then cometh to make an end of what he had begun he first came to redeem our souls and then our bodies from corruption the body is a captive in the grave when the soul is set at liberty 't is held under the power of death till that day the Butler was not afraid to go before Pharaoh because Joseph told him he should be set at liberty lift up your heads 't is a day of redemption Luk. 17. 28. Christ cometh to loosen the bands and shackles of death to think and speak of that day with horror doth ill become him that looketh for such great priviledges 3. Provide for that day 'T is called the great and noteable day of the Lord Acts 2. 20. it should be the whole employment of our lives to prepare for it but how shall we provide for that day I answer by making peace with God in and by Jesus Christ When Jacob heard that Esau was comming with a great power and force he sendeth to make peace with him we hear of a great day comming when the Lord shall descend from Heaven with a shout and all his holy Angels with him 1. Let us compromise all differences between us and him we are advised so to do Luke 14. 32. While he is yet a great way off he sendeth an Embassage and desireâ—h conditions of peace We need not send to the Lord God maketh the offer to us let us lay down the weapons of our defiance and accept of the terms proposed 2. If you would provide for this day clear up your union with Jesus Christ he is the Judge and there is no condemnation to them that are in Christ Rom. 8. 1. Will the head contemn his own members If we abide in him we shall be able to look him in the face we shall have boldness in that day 1 Joh. 2. 28 then though it be a great day it will not be a terrible day to us 3. Frequent Communion with him at the Throne of Grace When familiar friends meet together after long absence what a sweet interview is
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
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
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