displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
other is an encreasing darknesse from twy-light to star-light from star-light to thick darknesse they quench the light of nature chuse worldly happinesse grow regardlesse of eternity are hardened in their way and at length given up to everlasting horror and confusion of faces to whom the mist of darknesse is reserved for ever 2 Pet. 2. 18. Mists of error are justly punished with mists of darknesse The men there spoken of were clouds and mists in the Church and therefore the mists of eternal darknesse are kept for them as a fit and proper portion 6. The danger of refusing and abusing light Those that were Angels of light are now held in the chains of darknesse see it every where made good the blackest evening hath been sent usually after a glorious day those that once enjoyed Noahs preaching were afterward the spirits in prison 1 Pet. 3. 18 19. He that had not a Wedding Garment on for the feast was cast into utter darknesse Matt. 22. 13. Abuse of light and meanes and priviledges will surely make our condition gloomy and uncomfortable 7. When we are cast out from God nothing but darkness ensueth utter darknesse and weeping and gnashing of teeth 'T is our utmost happinesse to enjoy God and 't is our utmost misery to want him the Divels know it and we shall one day know it pray for the light of Gods countenance more then for Corn and Wine and Oyl Psal 4. 6. One glimpse of the favour of God would turn Hell into Heaven and give us such a strong and sweet joy as would swallow up all kinde of sorrows 't is the absence of the Sun maketh night certainly they have hard hearts that do not mourn when they have lost the sight of God When the Bridegroom is gone then shall they mourn Mat. 9. 15. Alas how the drooping hearts and withered face of Nature seem to mourn for the absence of the Sun and how are all things cleared and revived at Spring again and shal not we mourn for God the Sun of the intellectual world Pharaoh was most affrighted with the Plague of Darkness Exod. 10. 4. Yea the Divels themselves are sensible of the losse of the light of Gods countenance when God shuteth up himself in a cloud let our bowels be troubled for him Lam. 3. 44. 8. The World in comparison of Heaven is but a dark place 'T is the place where the Divels are cast and they are held under darknesse 'T is an obscure corner of the Creation a place fit for our tryal but not for our reward in a spiritual consideration 't is but a great and vast dungeon where we cannot have so dear sight of God as elsewhere 'T is Sathans walk a place of danger and defilement 't is much if we can keep our selves unspotted in such a nasty hole James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints is given to them in light let us look for that and long for that and God dwelleth in light 1 Tim. 6. 16 he dwelleth there where he discovereth most of his glory and that 's in heaven We have done with the present punishment of the Angels we come now to that which is future implyed in those words unto the judgement of the great day by judgment is meant the sentence of condemnation which shall passe upon them before the eyes of the whole world and then the consequents which are eternal misery and torment Observ That at the day â—f judgement the punishment of the Divels will be greater then now it is The Divels punishment is for the present great as you have heard but they are in expectation of greater Mat. 8. 31. Art thou come to torment us before our time There is a time comming when the wrathâ— of God shall be encreased upon them and this time is the day of judgment the great day of the Lord when they shall be brought forth before the Tribunal of Christ and his Saints the good Angels shall come as Christs companions and the evil Angels as his prisoners See Matth. 25. 31. and 2 Thess 1. 7. and 1 Cor. 6 3. This is a day that will work upon their envy thwart their pride to see the glory of Christ and of the good Angels and the Saints after this they shall be adjudged to horrible torments Hell is their Free-hold and Portion prepared for the Divel and his Angels Matth 25 41. The Quality and Nature of their torment we cannot so easily determine nor what that fire that shall burn spirits onely the Scripture sheweth they are cast into the Lake that burneth with Fire and Brimstone where they shall suffer torments without end and without ease When Heavens joyes are full then are Hell torments full also and therefore though for the present they are under Gods wrath yet they do not taste the dregs of it he exerciseth some patience towards them they have an Empire and a Ministry in the world but when all former things are done away and Christs glory is fully shewen to the world then will he take full vengeance of his enemies Well then from hence Learn 1. That the wicked's judgement is not as yet full At the great day then shall it be more encreased upon the Union of Body and Soul they shall drink the dregs of the Cup of Wrath unmixed In this life we are adding sin to sin and in the next God will be adding torment to torment Oh what a sad train of judgements followeth a sinner for the present he hath Hell in his own Conscience they sip of the cup of wrath in the bondage and horrors now upon them and at death these are more revived and made more lively and active but consider after all this there is worse behind torments insufferable presently upon the separation for then they are in prison 1 Pet. 3. 9. detained in a fearful expectation of further judgement Luk. 16. 14. I am horribly tormented in this flame but after this at Christs comming to judgement these torments are encreased and therefore the Apostle speaketh as if he did not take vengeance before 2 Thess 1. 7. He shall come in flaming fire to render vengeance c. Because then 't is fully executed do not adde drunkennesse to thirst lest God adde to your plagues 2. The most miserable Creatures are suffered to enjoy some degree of Gods patience For the present God is patient as to the fallen Angels sure I am to sinning man in the day that thou eatest thereof thou shalt dye the full execution of that sentence is put off to the day of judgement Reprobates are endured with much long-suffering Rom. 9. 22. Intermissions God gives in this life respite to bodies till the last day adore his goodnesse do not abuse it 3. Origens charity was too large who dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which all creatures were to passe and so to be purged and then at length to be saved
that he should act freely and entertain us as a King not as an Host Merit taketh off something of his Royalty and supream Majesty Touching the Mercy of God give me leave to give you a few Observations 1. 'T is the aim of the whole Scripture to represent God merciful 'T is true God is infinitely just as well as infinitely merciful but he delighteth in gracious discoveries of himself to the creature he counteth it his glory Moses was earnest with God to shew him his Glory and then God proclaimeth his Name Exod. 34. 5 6. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. In this description there is more spoken of his Mercy then of his Justice and first his Mercy is described and then his Justice for Justice is only added to invite men to take hold of his Mercy and to shew that Justice is never exercised but in avenging the quarrel of abused Mercy So he is called a God of pardon Nehem. 9. 17. as if wholly made up of sweetness So 2 Cor. 1. 3. he is called Father of mercies and God of all consolations He is a just God but he is not called the Father of Justice Mercy is natural to him he counteth it as the proper fruit and product of the divine Essence 2. Mercy is represented as his delight and pleasure So Micah 7. 18. Mercy pleaseth him 'T is an act exercised with complacency Judgment is called his strange work Isai 28. 21. God loveth to bless and protect to destroy is not suitable to his disposition 't is a thing that he is forced to Punitive acts in the representations of the Word are more against his bowels drawn and extorted from him as Jer. 44. 22. The Lord could no longer bear because of your doings their sins were so clamorous that they would not let God be quiet he would bear no longer unless they would make an Idol of him But now all acts of grace and favour are exercised with delight I will rejoyce over them to do them good Jer. 32. 41. 'T is as pleasing to God to do it as 't is to us to receive it The Scripture after the manner of men doth often represent a Conflict in the Attributes about sinners and if Mercy get the upper-hand 't is always with joy and triumph Jam. 2. 13. Mercy rejoyceth over Judgment but if he be compelled to strike and Justice must be exercised the Scriptures represent a reluctation in his bowels Lam. 3. 33. He doth not afflict willingly nor grieve the children of men in the original from his heart but is like a Father with a rod in his hand and tears in his eyes 3. The Scripture representeth God as exercising mercy though with some present disadvantage to his Glory As mercy to the Ninivites though the credit of his Message lay at stake Niniveh shall be destroyed in forty days yet God spared it and therefore Jonah in a pet challengeth him for it Jon. 4. 2. Lord was not this my saying when I was in my Country â—or I knew that thou wert a gracious God As if he said I knew 't would come to this that the Prophets of Israel should be disgraced before the men of Niniveh and to threaten Judgments in his Name is to expose our selves to derision when we have done our errand free-grace will make us all lyars To this effect did he expostulate with God God might easily destroy sinners with much honour to himself but he is long-suffering even then when his patience for a while seemeth to impair the revenues of Heaven The World suspects his Being the Saints quarrel his Justice and question his Love and all because the wicked are prosperous and God keepeth silence The great stumbling block at which most have dashed the foot of their faith is the suspension of due Judgments What was the effects of his patience to them of Aslyria and Babylon The Lord himself telleth you Isai 52. 5. My Name every day is blasphemed that was all he got by it his people suffered in person and God himself in his reputation all that he got was blasphemies and reproaches and injuries So Psal 50. 21. I kept silence and thou thoughtst that I was every way like thy self that was the effect gross conceits of his Glory and Essence When Judgments are quick and speedy the World is under greater awe the confidence of the Saints is strengthened and supported and Gods honour is more clear and unstained yet with all these disadvantages to his Glory if we may speak so God forbeareth Certainly his heart is much set upon the honour of his Mercy that God will glorifie it though other Attributes seem to suffer loss 4. The Scriptures speak much of his readiness to receive returning sinners Though they have done infinite wrong to his Holiness yet upon repentance and as soon as they begin to submit Mercy embraceth and huggeth them as if there had been no breach Luk. 15. 20. I will go to my Father and the Father ran to meet him So Isai 56. 20. Before they call c. So Psal 32. 5. I said and thou forgavest c. So Jer. 31. 17 with 20. I have heard Ephraim bemoaning himself c. and presently Oh my dear and pleasant child The first relentings of the creature work upon the bowels of Mercy Love's pace is very swift it runneth to meet a returning sinner Christ cometh skipping over the Mountains Cant. 2. 8. He thinketh that he can never be soon enough with us He would fain have the company of sinners and therefore meeteth them more then half way When we but conceive a purpose we presently receive the fruit of his early mercies 5. God doth not only admit them to come but of his own accord inviteth them that are slack and backward The Scriptures do every where record the intreaties of God he draweth us with coards of Love coards that are woven and spun out of Christs heart and bowels In one place thus Cant. 4. 8. Come away from Lebanon my Sister my Spouse from the Lions dens from the mountains of Leopards Christs love is hot and burning he thinketh we tarry too long from his embraces So Cant. 5. 2. Open to me my Sister my Spouse c. Christ stands begging for entrance Lost man do but suffer me to save thee poor sinner suffer me to love thee These are the charms of Gospel Rhetorick So Isai 49. Harken to me and attend to the words of my mouth c. Oh sinners you will not harken to me for the good of your Souls You see none singeth so sweetly as the Bird of Paradise the Turtle that chirpeth upon the Churches hedges that he may cluck sinners to himself The Scripture is full of such an holy witchcraft such passionate charms to entise Souls to their happiness 6. They that constantly refuse the offers of his grace are
doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
Angels are for ever and ever now ad custodium â—o keep them and hold them in their lost estate hereafter ad poenam they are continued upon them as a part of their final punishment when much of the liberty which now they have shall be abridged From hence observe these practical Inferences 1. That sins are as it were bonds and chains a wicked man is in bondage here and hereafter now in snares and then in chains here taken captive by Sathan in his snares 2 Tim. 2. 26. and hereafter bound up with him in chains Sin it selfe is a bondage and Hell a prison were there nothing in sin but the presonâ— slavery 't is enough to disswade us but alas this is not all there are not only snares but chains in the fall of the Angels how many notions are there offered to us to discover the evil of sin they left their beginning and lost their habitation and then chains of darkness he that hath a mind to be a beast or a divel let him be a sinner If you mean to quench your reason to eclipse the glory of your Creation to disturb the quiet of your spirits and instead of calmenesse and serenity of conscience to bring in horror and confusion if you mean to enthral and captivaâ—e your soules to every base affection and to be at the command of every corrupt desire then go on freely as you do in sinning against God but alas the present thraldome is nothing to what is future all the sins that you commit will be as so many Chains binding you over to an eternal and just damnation The good Angels are at liberty to serve God when the evil Angels are shut up in the prison of their own obstinacy and wickedness remember this when you are convinced of a sin which you cannot leave and fear lest it prove a chaine of everlasting darknesse Secondly those chains bonds can never be broken by us the Angels cannot break them themselves and Christ will not for their day of grace is past every ones chains would be eternal if Christ did not loose them and open the prison door to poor Captives Isa 61. 1. this is our advantage above the Angels that an year of liberty is proclaimed to us and an opening of the prison to them that are bound Christ himselfe was bound with our chains the Prophet saith Isa 53. 8. he was taken from prison and from judgement he was in prison that we might go freeâ— If the â—edge had given us up to the Officer and the Officer had cast us into prâ—soâ— how long would it have been â—re we had payed the ulmost farthing Luk. 12. 58. others that reject the mercy offered in Christ can never wrest themselves out of the hands of justice but do for ever remain under the power and wrath of the living God Hebr. 10. 30. Thirdly The Divel is in chains a cruel spirit but under bonds his power is lesse then his will and malice he is wrathful that we may not be secure he is chained that we may not despair he hath no power but what is given him from above and when God putteth any of his servants into Sathans hands he keepeth Sathan in his own hands if you be in Sathans hands for your exercise remember Sathan is in Gods hands for your comfort and safety He had not power over the herd of Swine without leave Matth. 8. 31. suffer me c. so Luk. 22. 31. he could not sift Peter till he had a commission Sathan hath desired c. Ioh. 1. 12 Job 2. 7. Sathan could not so much as touch Jobs estate or skin till leave obtained nay he could not deceive Ahab a wicked man till God said Go 1 King 22. 21 22. he is but Gods executioner he sent his evil Angels among them Psal 78. 49. God gave commission for the plagues of Egypt and then the evil Angels had power to execute them the godly need not fear Sathan as a disobedient Angel he is cast into the chains of Gods justice and power and as head of the Kingdome of darknesse his power is more restrained by the death of Christ John 12. 29. Fourthly Observe how weak the Creatures are when God marcheth in judgement against them guilt of conscience is one of the fallen Angels chains if God will but arm our own thoughts against us he needeth not bring forces from without there is enough in that to sink us into Hell The Law needeth not bring Brimstone from Heaven to burn sinners nor open the mouth of the great deep to drown them nor shatter the frame of nature about our heads alas we cannot bear up under the burden of our own consciences or the weight of our own grief when he layeth his finger upon the conscience who can bear it The Angels excel in strength and yet the impressions of honour laid upon them are too hard for them to grapple with all Prov. 18. 14. a wounded spirit who can bear as if he had said I challenge all the world to bring me a man that is able to deal with his own conscience when God armeth it against him Fifthly That spiritual judgements of all others are most secure to have sin punished with obstinacy and hardnesse in sinning This is nothing but to have the Divels chains layed upon us a sad intimation that we are given up to chains of darknesse frogs and lice and hailstones were but soft judgements to Pharaoh's hard heart unlesse God should send us quick into Hell there cannot an heavier judgement befal us nay certainly it were better to be given up to Hell torments if there could be any expectation of deliverance then to be given up to a spirit of sinning for there is no end of that say then Lord what ever judgement thou bringest upon me bring not thy heavy judgement of an hard heart 't is better by far that you should live miserably then sin freely without remorse But what sins bring on this spiritual judgement I answer 1. an unthankful abuse of Gods gifts The Divels had a glorious and excellent nature but they were not thankful observe it when you will you will find it true that no man was ever punished with hardness of heart but some former merciful dispensation was abused the Heathens were not thankful for the light of nature and therefore God gave them up to vile affections Rom. 1. 22 24. Others received not the love of a truth and therefore God gave them up to believe a lye that they might be damned 2 Thess 2. 11 12. the very sin against the Holy Ghost is so called because 't is a despighting grace received or a divellish opposing of the grace and supernatural work of the spirit by which the mind is convinced of the truth 2. Sinning against the light that was Sathans sin who was full of light and sinned in the very face of God and 't is his sin still malice having onely put out the light of
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
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
Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in
5 those that nourished their hearts as in a day of slaughter oppressed the labourers they that set their hearts for ease and pleasure know not the bitternesse of griefe and therefore do not compassionate it in others Amos 6. 6. 5. Vncleannesse and fornication this followeth on the former fulnesse of bread must be emptied and unladed in lust 6. That beastly wickednesse implyed in the Text. When the Angels came to destroy them because they were of a comely visage they came raging at the doors Gen. 19. as usually wickedness is encreased to the height when God cometh to punish it Well then if we put all these together they were a lazy easie secure oppressing filthy and unclean people we may wonder more at Gods patience that he bore with them so long then at his justice that he punished them so sorely 2. The Aggravations 1. Shamelesnesse Isa 3. 9. they declare their sin as Sodom they publish it as Gomorrah when a people are past shame they are past hope such do dare God to punish them 2. Contempt of reproofe a sure fore-runner of ruine when the reprover of sin is blamed more then the actor Lot seemed as one that mocked Gen. 19. 14. when Gods Messengers are contemned he can hold no longer Thirdly their judgement The Lord rained from the Lord fire and brimstone upon them Observe here 1. The suddainnesse the Sun shone in the morning as at other times Gen. 19. 23. they had not the least fear of any such mischief at hand God usually surprizeth a people in their security after a great calm cometh a storm Perish in the mid way Psal 21. 11. in their full carere when they dream of no such matter 2. The equity The sin was like the punishment They first burned with lusts and then with fire they burnt with vile unnatural lusts and therefore against the ordinary course of nature fire falleth down from Heaven in this fire there was stink for their filthinesse Thus doth God retaliate Nadab and Abihu offered strange fire and they were consumed with strange fire comming down from Heaven Job professing his innocency in case of Adultery otherwise let my Wife grind to another and a stranger bow down upon her Job 31. 11. implying that God would punish him in his own bed if he had violated anothers in the Gospel we read Luk. 16. that he was denied a drop that would not give a crumb c. 3. Observe the power of God God a little before had drowned the world with Water now he consumeth Sodom by fire all the Elements are at his beck the Creatures are his Hosts Job 37. 6. If God say be thou upon the earth they presently obey if we find sins God will find punishments he can execute judgements by contrary meanes now drown and then burn 4. The severity of God he raineth down fire and brimstone which is Map and Type of Hell Isa 30. last Rev. 21. 15. The calamities that light upon the Godly are a token of Heaven namely as they work to purifie us from sin but those on the wicked are Types of Hell preambles to future woes as darknesse on the Egyptians was a figure of utter darkness So these were first turned to destruction and then into Hell 't is sad to think of the judgement past worse of judgement to come Thus God delighteth to make those that have been examples to others in sinning examples to them in punishment Vers 8. Likewise also these filthy Dreamers defile the flesh despise dominion and speak evil of dignities IN this verse you have the Apodosis of the former instance likewise is the Adverb that implyeth the connection between the the two terms of a comparison they perished that went after strange flesh so these filthy Dreamers that defile the flesh c. shall perish In the words you may observe 1. A description of their person filthy Dreamers 2. A discovery of their sins two are mentioned in this verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impurity they de l the flesh 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tumultuous carriage towardâ— superiours expressed in two phrases First they de pâ—sed domini n Secondly they speak â—vil of dignities What these two phrases import is some question some think the first noteth their judgement and affection the second their speech and practice Some think two kindes of government are here understood and refer dispising of Dominion to contempt of Magistracy and publike Government and speaking evil of Dignities to the private Government of Masters 1 Tim. 6. 1. 2. which was also despised by these wretches under the pretence of Christian liberty Others more properly understand the first cause of Civil Government usually expressed in Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Domination and speaking evil of Dignities is fitly referreâ— to the traducing and opposing of Government and Governours Ecclesiastical as Apostles Pastors Teachers and Elders The Officers of the Church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ 2 Cor. 8. 23. and what we translate speak evil of Dignities is in the original speak evil of Glories but of this more anon Let me open the words likewise In the original there are many words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise notwithstanding that is though there be so many and such apparent instances of Gods judgement and those set before us for an example yet they being blinded with their wicked passions are not afraid but boldly cast themselves upon the hazard of the same ruine Filthy Dreamers the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lead inspired or acted by Dreams or deluded by Dreames Beza rendreth it Sopiti being lulled asleep as noting their security I suppose rather the dotage of error by which they were as it were bewitched and inchanted our translation seemeth to carry it another way as applying it to nocturnal polutions because dreaming is joyned with defiling the flesh And Peter chargeth these persons with rolling their fancies upon unclean objects 1 Pet. 2. 14. or possibly it may be taken literally the persons here noted pretending to dreams inspired by associate and assistant spirits See Euseb lâ—b 4. cap. 7. The next phrase is defile the flesh that is polute themselves with libidinous practices 2 Pet. 2. 10. they walked after the flesh in the lâ—st of uncleannesse and that under a pretence of the Gospel Vide â—renaeum passim de Haer. Valentin The Nicholaitans taught community of Wives and that it was an indifferent thing to commit Adultery Rev 2. 6. 14 The Gnosticks gave themselves up to all manner of prodigious and incestuous polutions whence from their obscenity and beastly life they were called Borborites See again Euseb lib. 4. cap. 7. Epiphan har 26. How many ways they did defile the flesh we cannot with modesty expresse the Heathens who made no distinction charged these impurities upon the Christians in the general as if they used the unlawful company of their Mothers and Sisters
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
Kings 11. 9. appeared to him twice so these 23. years and Jâ—r 25. 3. all this is remembred and produced to convince the sinner This conviction implyeth two things 1. The opening of the Conscience Rev. 20. 12. The books were opened that is the book of Conscience and the book of Gods remembrance the consciences of men shall then be extended to an exact view of all their works and deeds past 't is wonderful but it shall be done by the mighty power of God for 't is said here he shall convince them of all their ungodly deeds and hard speeches their works and words are not lost and forgotten but do follow them into the other world and stand in the view of Conscience challenging the sinner tu nos egisti opera tua sumus sinner these are the things which thou hast done and spoken we will not leave thee but bring thee to judgement then is that expression made good their iniquities shall find them out our old sins and carnal practises were long since forgotten and worn out of memory so that we think we shall never â—eaâ— of them more but there they find us out and pursue us to Christs Tribunal 2. There is an outward publication and manifestation of all these sins or of most of them before the world for the Apostle saith 1 Cor. 4. 5. hidden things shall be brought to light in that day that is not only called to remembrance by the sinner himself but exposed to the notice and censure of others as the context there sheweth so Eccles 12. 14. 't is said secret sins shall be brought to judgment if only discovered to the conscience of the sinner they are still kept secret wicked men are already in a great measure convinc'd yea condemnd in their own consciences 't is then Gods designe to shame them before all the world how otherwise shall the suspected innocency of his servants be vindicated and Saints and Angels applaud the equity of his judgements unless they have some cognisance of the matter for which wicked men are condemned Now these sins may be discovered many ways either by their own confessions and pitiful complaints extorted from them by the power of God they shall wail and bemoan their case thus probably Oh that ever I despised Christ oppressed his servants opposed his truth slighted the seasons of grace c. see Rev. 6. 16 17. or by the sentence of Christ in the pronouncing of which there is some repetition of their sins see Matth 25. 41 42 43. and also by the testimony of the good and bad Angels against them The good Angels and Guardians of the Saints are sensible of the injuries done to them and may possibly accuse you to Christ upon that score Matth. 18. 10. the Divel who is now a Tempter will then be an Accuser One of the Fathers bringeth in the Divel pleading thus Domine sit meus per culpam qui tuus esse noluit per gratiam c. Lord let him be mine by sin who would not be thine by grace I never died for him had no heaven to offer him only a little carnal pleasure or profit and this was enough to draw him from thee c. yea further the Ministers and other godly persons by whose example they have been reproved or condemned may give testimony against them John 5. 45. there is one that accuseth you even Moses c. the cries of those whom they have oppressed and wronged may possibly be renewed James 5. 4. Abel's blood may cry out against Cain afresh starved souls may cry out against a lazy Minister oppressed subjects against a bloody Magistrate the neglected poor against those that have shut their bowels against them as on the other side the godly poor that have bin refreshed and relieved by the bounty of the rich are said to receive them into everlasting habitations Luke 16. 9. Again the example of those that have had less means may be produced against them because they went further in a way of compliance with the Lords purpose Matth. 12. 41 42. Others with whom we have sinned may complain of us Dives was afraid lest his Brethren should come into the place of Torment Luk. 16. 28. which might be a means to increase his anguish they sinning by his example I have produced these suppositions only to make the conviction at the day of judgement more intelligible and effective Again observe when Christ hath convinced he will condemn and when he hath condemned he will execute Conviction now maketh way many times for conversion but then for confusion now God killeth that he may make alive but then they are presently transmitted and sent into their everlasting estate Let us imitate the method of Christs process in our judging our selves let us examine judge execute not our selves but our sins voluntary acts prevent enforced From that Of all their ungodly deeds c. Observe That the process of the last day chiefly lieth against the ungodly These are expresly mentioned in the Text unrighteousness is a cause of Gods wrath as well as ungodliness Rom. 2. 18. But ungodliness doth chiefly provoke for the first part and chiefest part of the Law provideth for our duty to God ex ordine modum ex loco statum dignitatem uniuscujusque praecepti c. The dignity of every command is known by the command of it now in the first place godliness is required and then righteousness or a care of moral duties If you would know who are ungodly see the notes on verse 4. where they are described at large all Atheists peeuliative and prastical Pagans sinners that slight the offers of Christ that neglect communion with God and are touched with no reverence and dread of his Majesty all these are ungodly persons and also all that scof at Religion and holiness of conversation that despise the Ordinances of God oppress and persecute his servants hate his truths these are all in the Scripture branded with the same mark as I could easily shew you if I lâ—sted to dilate upon this argument Now none of these will be able to hold up the head in the day of Judgement Psal 1. 5 The ungodly shall not stand in judgement nor sinners in the congregation of the righteous for since they hate or neglect God how shall they be able to look him in the face or appear among his servants They that have despised the mysterie of godliness how can they expect the reward of godliness You that mock at godliness make Duties the objects of your scorn not your care how will Christ scorn you at the last day Well then if you would have the day of judgement comfortable to you be not only just and strict but godly for godliness is a notion distinct from holiness 2 Pet. 3. 11. 't is not enough to do actions just and good but we must do them upon the sight of Gods will and with aims at his
sin that pulleth God out of the throne you enter into judgement with him as David on the other hand prayeth Enter not into judgement with thy servant O Lord Murmurers either deny his providence or tax it Implicitely they deny it as if God did not set out to every man his portion if men did believe that God did govern the world even as he made the world why do they not complain of creation as well as providence we would laugh at him that would murmure because God did not make him an Angel or a Star why is it not as ridiculous to murmure because God hath made thee a subject and not a Prince a begger and not a rich man a servant but not a master but that they own the hand of God in one and not in the other as if the world were governed by blind chance Or else they tax providence of indiscretion or unrighteousness 't is marvellous to see how murmuring robbeth God of all his attributes it clippeth his Soveraignty we will not let him do with his own as it pleaseth him the great contest between him and us is whose will shall stand his or ours it limits his power and slghts it when God doth not satisfie us we think he cannot Psal 78. 20. We set him a task and if God perform it not we question his sufficiency 't is a contention with our Maker an entring into the Lists with God as if we could make our party good against him Psal 78. 17. We tax his wisdom Men will be teaching God how to govern the world for we prescribe to him as if he did not understand what is fit for us he pleaseth us not in his wisest dispensations and bear it out as if we could mend his works Job 21. 22. Shall any teach God knowledge seeing he judgeth thâ—se that are high They that disallow of Gods proceedings take upon them to be Gods Teachers Twaâ— a blasphemous speech of Alphonsus Si Deo a consiliis adâ—uisset in creatione Mundi multa sc consulius ordinaturum If he had been of Gods Council when he made the world he would have ordered many things better Many abhor the blasphemy and yet think almost to the same effect if they had the governing of the world such men should not prosper and such and such things should not be done thus do we darken counsel with wo ds without knowledge and cast a reproach of folly and injustice upon Gods providence Again to his goodness we are injurious by disvaluing what we have in comparison of what we expect Mal. 1. 2 Wherein hast thou loved us As if they had nothing because not fully what they expected 't is mans nature to forget what is granted and pitch only upon what is denyed as children in a pet throw away what they have if you do not give them more saith Haman All this availeth me nothing c Esther 5. 13. and the whole Kingdom of Israel would not content Ahab when he falleth sick for Naboth's Vâ—eyand 1 Kings 21. 4. As in the body if one humour be out of order or one joynt broken the soundness of all the rest availeth us nothing a little is enough to set the creature a complaining His Justice also we tax as if he did defraud us of our due we think somwhat is due or else why do we complain Matth. 20. 13 Friend I do thee no wrong c. 2. 'T is injurious to others it puts us upon acts of violence and sedition the murmurers are called rebels Numb 17. 10. Schisme in the Church and sedition in the Commonwealth are but the fruits of murmuring men do like their own rank and station and then murmure and then perturb all Oh that I were a Judge saith Absolom and afterwards breaketh out into open rebellion thin exhalations end in great storms servants would be masters and the poor would be rich and subjects would be in office and power and by giving vent to their repining thoughts inflame the zeal of persons like minded with themselves till all be embroyled in blood and confusions 3. 'T is injurious to our selves man is a foolish creature what doth he get by complaining of God Who shall right us Before what Tribunal will you put him in suit Of all sins murmuring is most unreasonable but very peruitious what do we get by it but disquiet and judgement 'T is like spitting against the wind the drivel is returned upon our own heads disquiet it breedeth us a murmuring spirit is a greater evil then any affliction like a sour vessel it turneth all things that are put into it into sowrness most mens misery ariseth from their discontent if their heart and their condition were suited they would do well enough in the world we trouble our own peace if we could learn to frame our minds to our estates as the skilful Musician letteth down the strings a peg lower when the tune requireth it we should pass to heaven more comfortably Again it bringeth down judgement expressions tending to Gods dishonour have a loud cry in his ears Mi iam was smitten with leprosie for murmuring and Dathan and Abiram swallowed up alive fiery serpents and plagues and exclusion out of Canaan were Israels judgements when they were sick of the fret see 1 Cor. 10. 10. Neither murmure ye as some of them murmured and were destroyed of the destroyer Let us now make Application Beware of murmurings 't is a greater sin then the world taketh it to be here I shall speak of two things 1. Murmuring at the Times and publike changes which have hapned amongst us 2. Murmuring in our own private case 1. Murmuring at the Times 't is a repining age we live in many factions are disappointed and therefore the most are full of discontent forgetting that all this is the work of a wise God Mistake me not I list not to become the Times Advocate it little beseemeth us to be Patrons of publike miscarriages or Factors for any Private Interest Therefore let me proceed with the greatest Scripture evidence and conviction and state what is murmuring at the Times 'T is forbidden Eccles 7. 10. Say not thou that the former times were better then these for thou dost not enquire wisely concerning this Now what is the sin taxed in this Scripture I answer 1. Not godly sorrow and complaining to God and bewailing the corruptions of the times No the Mourners in Sion are marked for preservation Exek 9. None are better friends to publike Interest 't were well if these Doves of the Vallies had more company this is no sin for this is the only way of entring our protest and being free from the corruptions of the age God hath bound up all Politique Bodies in the same bundle and we are concerned in others sins 't is the art of divine mercy by this means to prevent publique ruine by interesting his people in the welfare of those places where they live that every man in this