Pharisees Hypocrites for ye compass Sea and Land to make one Proselyte c. Blind zeal leadeth on men with an incessant rage to poyson others with their errour and draw them to their sect Well then we may learn diligence from our enemies Shall they be more busie to pervert the truth then we to propagate it Dan. 12. 4 Mary shall run too and fro and knowledge shall be increased Once more learn that 't is a signe of a naughty heart to be restless in sin Prov. 4. 16. They sleep not unless they have done mischief and their sleep is taken from them unless they cause some to fall 3. Raging waves of the Sea there you have their turbulency they fill all places with troubles and strifes Wicked Seducers are usually of a turbulent and impetuous spirit Why Because they are urged by their own pride and vanity and have lost all restraints of modesty and are usually as to their constitution of violent and eager spirits Well then be not born down with impudence and rage there may be during attempts and much resolution in an ill cause Besides 't is an hint to the Magistrate to look to seducers betimes for they are raging waves 4. The next expression is foaming out their own shame as a raging sea casteth up mire and dirt or it alludeth to that scum and froth which the Waves leave upon the rocks and so it noteth the abominabâ—eness of their opinions and practises Whence note That though Errours come in blushing and with a modest dress yet usually they go out of the world with a great deal of shame They dash against the rock upon which the Church is built and what is the issue They are covered with froth and foam 1 Cor. 3. 13. The day shall declare it that is time whose daughter truth is have a little patience and you shall see that all that is but hay and stubble which is accounted gold when worldly interests are unconcerned and the heat of contention a little allayed that men may have more clear discerning and the world hath had a little more experience of the fruit of false ways and opinions there will not need any great confutation evil men will sufficiently bewray their own filthiness Guicciardine saith of the expedition of Charls the 9th into Italy that he came in like lightning and went out like the snuff of a Candle so errours come in like a raging wave as if they would bear all before them but they go out like foam and froth in scorn and infamy Well then observe the fruitlesness of all Sathans attempts the gates of hell shall not prevail against this Rock Matth. 16. 18. By the gates of hell is meant strength and counsel power and policy for in the gates was their Ammunition and seats of Judicature they that seek to slaver the Church or deface the truth which is the foundation of it they do but spit against the wind the drivel is returned upon their own faces We often betray our trust and faith by our passions we have not an holy greatness of mind to look above every trouble contend for God but wait upon him Sathan may prevail a long time but he can never carry it clearly from Christ the Arrians had a day of it but they soon grew infamous for their cruelty and baseness We come now to the next similitude wandring stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be taken two ways properly or improperly 1. Properly for the stars which we call Planets or wandring though indeed no stars wander less then they do they have their name from the opinion and common judgement of sense because they are not carried about the whole circuit of the heavens but in a shorter orb and course in themselves they have certain stated motions and do keep thr just points of their compass the Sun knoweth his going down Psal 104. 2. Improperly There are a second sort of wandring stars which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running and gliding stars not stars indeed but only dry exhalations inflamed which glare much and deceive the eye with an appearance of light but soon vanish and are quenched Now these glancing shooting stars do excellently express the quality of these Seducers who pretended great knowledge being therefore called Gnosticks and gave out themselves for illuminate and profound Doctors but were various and uncertain in their motions and soon extinguished and obscured 'T is notable that the Apostle ransacketh all the elements for comparisons whereby to set them forth The Ayr Clouds without water the Earth barren rotten Trees the Water there he compareth them to raging Waves the Fire to wandring stars which are of a fiery nature A fruitful fancy can make use of all the world and a willing mind cannot want objects of meditation But let us come to observe somthing from this similitude The guides of the Lords people should be stars but not wandring gliding stars These seducers pretended to be stars and great lights of the Church which is the office of the ministers but were indeed wandring stars and such as did seduce and cause to err First Stars they should be 1. In regard of the light of doctrine Matth 5. 14. Ye are the light of the world that 's Christs honour John 1. 9. but he taketh his own crown and puts it upon his servants heads they are the light in a subordinate sense stars though not the Sun he is the original and fountain of all light and we are used as a means to convey it to others thus John is called John 6. 35. a burning and a shining light He useth our service to dispel the mists of errour the right of profaness and the darkness of false worship you had need prize those whom God hath set over you they are light and will you quench the light of Israel 2. In regard of the luster of their conversations 't is said of all Christians Phil. 2. 15. that they should shine as lights in this world they are the bright part of the world as the stars are the shining part of heaven as the star directed the wise men to Christ so they must shine to light others by their example to him as 't is required of all Christians much more of Ministers who are placed in an higher orb and sphere alas we are but dim lights we have our spots and eclipses but this sets the world a talking Secondly They must not be gliding falling stars that 's charged upon these seducers a false teacher and a falling star symbolizeth in three respects 1. 'T is but a counterfeit star so is he an Angel of light only in appearance 2 Cor. 11. 14. a true Christian should covet more to be than to seem to be to be light in the Lord before he is a light in the world Hypocrites are all for appearance 2. In respect of the uncertainty of its motion falling stars are not moved with the heavens but with
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
presumption that God will not be rigorous he wrongeth Grace exceedingly I say if he grow more careless secure negligent not so constant in duty not so watchful and strict in conversation or abateth ought of his humiliation for sin he is a spider that sucketh poyson out of this flower Lastly We wrong Grace by slighting it after a taste At first coming to Christ we make an essay and tryal and usually then God giveth us a taste to engage us to look for more Now after tryal you are not satisfied but return to your sinful courses again and so do as it were proclaim to the World that you found carnal comforts and pleasures to be better then communion with God This is but the interpretation of your Apostacy The whole aim of the Word is to perswade us to make tryal of the sweetness of Grace Now you that have once tasted of it and grow weary do by your practise tell the World that there is no sweetness in it at all which is a great wrong to Grace and Mercy 'T is high time now to speak of the second thing prayed for which is Peace Whence observe That Peace is a great Blessing one of the main Priviledges of the Gospel I shall first Shew you what it is Secondly Give you some Observations concerning it and thirdly Come to Application 1. What it is 'T is a tranquillity of mind arising from the sense of a sure estate with God To this Peace two things concur First A sure estate or terms of amity with God this is called in Scripture peace with God and is the immediate effect and fruit of actual Justification Rom. 5. 1. And then secondly There is a sense of this sure estate or the reflex of this amity upon the Conscience and is usually called peace of Conscience and is a special priviledg of Christs spiritual Kingdom see Rom. 14. 17. the Apostle speaketh there of a peace which is ranked with joy in the Holy Ghost But it will be better opened to you in the ensuing Propositions 1. Man by Nature is at enmity with God and upon ill terms with him When we lost Gods Image we lost his favour This enmity is mutual Man is an enemy to God and God is an enemy to man On Gods part there is wrath which is all that we are born to by Nature Ephes 2. 3. and on mans part there is hatred we hate God because we love sin Col. 1. 21. Gods enmity is suspended in the day of his patience Now and then Wrath breaketh out but 't is not executed to the full sentence is past but not executed nay it may be reversed if we take sanctuary at Grace for God is now upon a treaty with us or offer of peace therefore 't is said Peace on Earth Luke 2. 14. The next World is a time of vengeance and recompence but during our earthly state God woeth us and enviteth us to lay down the weapons of our defiance and accept of terms of Peace Thus matters stand on Gods part But now on our part this enmity is carryed on with a great deal of spight We seek to destroy God and to deface all the memorials of him that are impressed upon the Conscience we ungod him in our thoughts and affections 't is a pleasing thought to us to suppose if there were no God as guilty prisoners wish there were no Judg no Assizes that they may not be called to account 2. Man being at enmity with God all Gods creatures are at enmity with him Angels men fire ayr water they are all at Gods beck and are ready to destroy man when ever the Lord biddeth them as good Subjects take part with their Prince against Rebels The Angels harken for the voyce of his Word Psal 103. If he do but hiss for the fly of Egypt Isa 7 't is ready presently 'T is ill contesting with him that can command Legions The fire saith Let me burn his house or dwelling place the water saith Let me drown his ships the Earth Let me swallow him up quick as I did Corah and his complices Certainly the Lord cannot want instruments of Vengeance Man as Gods creature is his own enemy God needeth not fetch forces from without there is enough within the humors of the body the passions of the mind all these are willing to serve God as creatures for our punishment so that if God should but arm our own thoughts our own affections against us man is soon overwhelmed Who can bear the wounds given him by his own Conscience 3. We being in this estate can only be reconciled by Jesus Christ He obtaineth it by his Merit and conferreth it by his Power For his Merit see Col. 1. 20. and Isai 53. 5. The chastisement of our Peace was upon him It will not stand with the Majesty of God to make Peace with us without satisfaction That there might be no wrong done to his Soveraignty his Law his Truth his Justice his Holiness it was meet that we should be chastised either in our own persons or in our Surety and also all the notions of the Godhead are kept inviolable Then for his Power He worketh it at first and then maintaineth and keepeth it afoot between God and us He worketh it at first and bringeth it about thus by opening the Gospel wherein God is revealed as pacified in Christ which is the only doctrine that can calm the Conscience and establish the Soul in peace and hope All false Religions are accompanied with scruples and jealousies Jer. 6. 16. there is no rest for the Soul And then he applyeth the Gospel by his Spirit The Gospel is a soveraign Plaister but Christs own hand must make it stick There is a double ground of enmity in mans heart the guilt and power of sin Christ wipeth guilt out of the conscience by the application of his own blood and weakeneth the power of sin more and more Sin is the Makebate and Christ is the Prince of Peace Isa 9. 6. The great end for which God set him up was to plant grace in our hearts and so to work a friendship between God and us But Christ is not only the Author but the great Conservator of the Peace between us and Heaven Partly by his Intercession as forreign States have their Agents in Princes Courts to preserve a mutual Correspondence so Christ taketh up all differences that fall out between us and God that no breach may ensue Heb. 9. 24. Partly by a further declaration of Gods love to the conscience Isai 26. 3. Partly by stirring us up to watchfulness that no occasion may be given on our part by returning to folly Psal 85. 8. Thus you see what Christ doth all is briefly summed up by the Apostle in 2 Cor. 5. 19. God was in Christ reconciling the World Where note that our peace with God is a reconciliation or a peace after a breach and this reconciliation is mutual God appeareth in a form
Creator but then especially The aches of old serve to put us in mind of our ingratitude but the strength and vigor and freshness of youth should make us remember the bounty of our Creator Look upon the body or the soul and you will see that we have cause to love him In the body we find as many mereies as there are limbs If a man should be born blind or lame or should lose an eye or an arm or a leg how much would he love him that should restore the use of these members again We are as much bound to love him that gave them to us at first especially when we consider how often we have deserved to lose them We would love him that should raise us from the dead God is the Author of life and the continual Preserver and Defender of it If we love our parents that begot us we should much more love God that made them and us too out of nothing Take notice of the curious frame of the body David saith Psal 139. 16. I am wonderfully made accepictus sum so the Vulgar rendereth it painted as with a needle like a garment of needle-work of divers colours richly embroydered with nerves and veins What shall I speak of the eye wherein there is such curious Worshmanship that many upon the first sight of it have been driven to acknowledg God Of the hand made to open and shut and to serve the labours and ministeries of Nature without wasting and decay for many years if they should be of marble or iron with such constant use they would soon wear out and yet now they are of flesh they last as long as life lasteth Of the head fitly placed to be the seat of the senses to command and direct the rest of the members Of the lungs a frail piece of flesh yet though in continual motion of a long use 'T were easie to enlarge upon this occasion But I am to preach a Sermon not to read an Anatomy Lecture In short therefore every part is so placed and framed as if God had employed his whole Wisdom about it But as yet we have spoken but of the casket wherein the Jewel lieth the Soul that divine spark and blast how quick nimble various and indefatigable in its motions how comprehensive in its capacities how it animateth the body and is like God himself all in every part Who can trace the flights of Reason What a value hath God set upon the Soul He made it after his Image he redeemed it with Christs Blood c. Well then God that made such a body such a soul deserveth love He that made the Soul hath most right to dwell in it 't is a curious house of his own framing But he will not enter by force and violence but by consent he expecteth when love will give up the keys Rev. 3. 17. Behold I stand at the door and knock if any man open to me I will come in and sup with him Why should Christ stand at the door and knock and ask leave to enter into his own house he hath right enough to enter only he expecteth till we open to him 2. Preservation We are not apprehensive enough of dayly mercies The Preservation of the World is a constant Miracle The World is hanged upon nothing as 't is in the Book of Job A feather will not stay in the ayr and yet what hath the World to support it but the thin fluid ayr that is round about it 'T is easie to prove that the Waters are higher then the Land so that we are always in the case the Israelites were in when they passed through the Red Sea Nos sumus etiam tanquam in medio rubri maris saith Luther the Waters are round about us and above us bound up in an heap as it were by God and yet we are not swallowed up 'T is true the danger is not so sensible and immediate as that of the Red Sea because of the constant rampire of Providence More particularly from the womb to the grave we have hourly maintenance from God Look as the beams in the ayr are no longer continued then the Sun shineth so we do no longer continue then God upholdeth our beings by the word of his Power Heb. 1. 3. Or as 't is with a Seal in the Water take away the seal and the impress vanisheth so do we disappear as soon as God doth but loosen his Hand and almighty Grasp by which all things are upheld and preserved But let us speak of those acts of Providence that are more sensible Into how many diseases and dangers might we fall if God did not look after us as the Nurse after her child How many have gone to the grave nay it may be to Hell since the last night How many actual dangers have we escaped God hath looked after us as if he had forgotten all the world besides as if his whole employment were to do us good He saith that he will no more forget us then a woman doth her sucking child and that we are written before him and graven in the palms of his hands Isai 45. 15 c. as men tye a string about their â—inger for a remembrance or record in a book such things as they would regard all these are expressions to describe the particular and express care of Gods Providence over his children Now what shall be rendered to the Lord for all this If we could do and suffer never so much for God it will not answer the mercy of one day Certainly at least God expecteth love for love Love him as he is the strength of thy life and length of thy days Deut. 30. 26. Every days experience is new fuel to keep in the fire The very beasts will respect their preservers they are loving to those that are kind to them The Ass knoweth his owner and the Ox his masters crib There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them But we do not acknowledg God who feedeth us and upholdeth us every moment There is â—â— creature made worse by kindness then man He that was made to be Master of the creatures may become their Scholer there is many a good lesson to be learned in their School 3. Redemption As a man when he weigheth a thing casteth in weight after weight till the scales be counterpoysed so doth God mercy after mercy to poyse down mans heart Here is a mercy that is overweight in it self 1 John 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be a propitiation for our sins If we had had the wisdom to pitch upon such a remedy as certainly it could not have entered into hearts of men or Angels yet we could not have the heart to ask it It would have seemed a rude blasphemy in our prayers to desire that the Son of God
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
withal is a bad memory Mich. 6. 5. Oh my people remember c. I tell you if we did but remember how we were Prelate-bitten we would not murmur but give thanks 2. There is nothing now under the Sun Eccles 1. 7. We say Is there any sorrow like unto my sorrow things never were as they are now certainly you do not rightly enquire after this matter the world is the world still men have ever had the same principles the same corruptions the same temptations there were Donatists then as well as Separatists now Pelagians then as well as Arminians now Arians then as well as Socinians now all new lights are but old darkness revived neither new nor lights 't is easie to parallel what is most odious there is a circular motion of opinions and fashions as the Sun returneth every year to the same points of his compass 3. All commeth to pass by Gods providence he is the great Master of the Scenes that presents the world with a new Stage both of Acts and Actors 1 Sam 2. 7 8. The Lord maketh poor and maketh rich he bringeth low and he lifteth up he raiseth up the poor from the dust and lifteth up the beggar from the dunghil to set them among the Princes â—nd make them inherit the Crown of glory for the pillars of the earth are the Lords and he hath set the world upon them The government of the world is in Gods hands and he casteth down some and raiseth up others from beggery to Soveraignty from the dunghil to glory you see there his course is contrary to levelling he will have some upon the Throne of glory and you see again that God hath an hand in all the mutations and changes that fall out in the world and that these mutations are frequent the world is tossed to and fro like a bill from hand to hand that Gods Soveraignty and Dominion over events may the better appear and that power may not want a bridle nor the low condition a comfort again that all the Kings of the earth do hold their estates of God say then If God hath set up these persons let me see what God will do with them 4. The good of times is not to be measâ—red by the carnal quiet of them Physick provoketh ill humours better they should be stirred then lye still and foment a disease God usually commeth with a Fan and a Sword we should not murmur against the Sword because of the benefit of the Fan 5. If every one did amend himself the times would soon amend Mâ—nd thy self and as many as are under thy charge and mourn for others and thou hast no cause to complâ—in Joshua 24. 15. I and my house will serve the Lord if every one did sweep before his own door the common filth would be sooner carryed away usually complainers do least as the crafty Lapwing will go up and down fluttering and crying to draw the fowler from her own nest we have some secret nest of our own and we are loath it should be rifled and exposed to publick view 6. The worse the times are the more exercise for grace we have more opportunities of shewing love to God then formerly and zeal for his interests and industry in finding out the right way man is never contented sometimes we question Gods love if we meet with no opposition and aâ—d yet we complain when the ways of God are opposed 7. There is an Antiperistasis in grace as well as nature you should be better in bad times as fountain water is hottest in winter and fire scaldeth most in frosty weather or stars shine brightest in the darkest night see Phil. 2. 15. when the air is infectious we are the more carefuâ— of our diet 8. Complaining will not excuse duty it argueth little faith is not Christ King doth not he reign little obedience and care of reformation a gracious heart is most apt to return upon ' its self if the times be bad what have I done to make them better if not thou art one that hast made them worse 9. He that is not good in bad times will be naught in better Isa 26. 10. In the Land of uprightness will he ded vnjustly a sick man thinketh to have ease in another bed in another room carry him thither his pain continueth if a carnal man had lived in the Prophets times or the Apostles time he would be the same as now see Mat. 23. 29 30. A bryar is a bryar where ever it groweth change of times will not do the work without a change of heart Adam sinned in Paradise the Apostate Angels in Heaven Lot was unchast in the Mountains where were none but his own family in an howling Wilderness where they had no outward enticements the Israelites were given to fleshly lusts 2. The next Part of Use is to rebuke murmuring in our own priuate case by way of consideration take these helps 1. A little is enough too much is a snare Luk. 12. 15. Mans life consisteth not in the abundance of what he possessâ—th the wants of nature are very few till lust make it ravenous a garment too long will soon prove a dirty ragg the greater gates open to the greater temptations and cares 't is an hard lesson to learn to abound Phil. 4. 12. we say such an one would do well to be a Lord or a Lady 't is an harder thing than you think it to be a little sufficeth to keep us till we come to Heaven if we have cloaths for warmth though not for pomp 't is enough what need a Christian care how finely dust and ashes be wrapped up or of what stuff his excrements be made of 2. God hath an hand in all things Psal 39. 9. Isa 38. 15. God is the Party with whom we have to do in sickness or any other trouble every wheel moveth according to the motion of first when we see the hand of God 't is a piece of religious manners to keep silence 3. God seeth what is fittest for us if a man should be left to carve out his own portion he would be his own greatest enemy none hath more love then God more wisedom and justice then God therefore count the present estate best because 't is of his chusing should the shepherd chuse the pastures or the sheep we are all for the delicacies of pleasure and prosperity children think green fruit the best diet because it suiteth with their appetite what a strange creature would man be if he were what he would be himself well then let us leave it to God to chuse our portion and to appoint us what part we shall act in the world usually we set up a court in our own affections and enact Laws prescribe to providence we would have this and we would have that and when our expectations are not answered we fall a murmuring 't is very hard to repeal the decrees of our own will therefore 't is good to resign
are brought in with violence others gently grace forceth open the door of the heart sometimes and cometh in like a mighty rushing wind at other times it breatheth upon the Soul with a gentler blast some are caught with guil 2 Cor. 12. 16. Others directly knocked down this sheweth 1. That Ministers had need be wise to know how to suite their doctrine to distinguish between persons actions circumstances deep learning much godliness and great prudence make an accomplished Minister 't was said of Chrysostom that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too easie and so did not many times mannage things so wisely and so of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is good to be well read in persons to note circumstances and times Paul striketh in with Felix treateth of an apt lesson before him and Drusilla Acts 25. 25. Felix was a very incontinent person and very unjust Paul to give him his due treateth of righteousness and temperance and judgment to come 2. That Ministers should give every one their portion Zuinglius when he had flashed terrors in the face of the hardened sinner would adde Bone Christiane haec nihil ad te tender Conscience this is not for thee We must rightly divide the word of truth that is not by crumbling and mincing a Text of Scripture but giving every one their portion terror to whom terror belongeth and comfort to whom comfort 3. It sheweth what care we should take to know the state of our flock that we may know how to apply our selves to them Col. 4. 8. Tychichus was sent to the Colossians to know their state it also obligeth private Christians to consider each others temper gifts frame of heart that we may the better suite our selves to do and receive good See Heb. 10. 24 25. In the twenty third verse is the other part of that duty which they owed to straying Brethren And others those that are of another strain and temper save that is do your endeavour to be instruments of their Salvation See 1 Tim. 4. 16. Thou shalt save thy self and them that hear thee with fear that is by some more severe course either making the admonition more sharp or denouncing judgment against them or by the reverend use of Church censures which were then dreadful as being solemnly managed and accompanied with some sensible marks of Gods vengeance 1 Cor. 5 5. anguish of Spirit or possibly torments of body pulling them out of the fire some make it an allusion to the several ways of purgation by water or by fire these latter like the harder mettals are to be pulled out of the fire but this seemeth to be forced Rather 't is an allusion to the snatching of a man whom we would save out the fire where he is likely to be burned we then not only nicely reach out the hand but pluck them out with violence or it may be an alusion to Lots being plucked out of Sodom by Angels Gen. 19. 16. hating the garment spotted by the flesh 't is a figurative speech some apply it to the avoiding of the appearance of evil there is a story of Valentinian in Theodoret who accompanying Julian the Apostate to the Temple of Fortune and those that had charge of the house sprinkled their holy water upon the Emperour a drop falling upon his garment he beat the Officer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that he was polluted not purged and tore off the piece of his garment upon which the drop lighted hating saith the Historian the garment spotted by the flesh But rather the expression alludeth to the old Law concerning legal uncleanness Lev. 15. 4. The bed whereon he lyeth is unclean and Verse 17. every garment is unclean and therefore I suppose it noteth their avoiding the society of such evil persons as in the greater excommunication they were wont to do which separation was a solemn profession how much the Church did detest the wickedness Observation 1. There is a time when we may use severity others save with fear weak Physick doth but stir bad humours not purge them out nettles if gentle touched sting the more fair plausible lectures do hurt to seared Hypocrites there is a time for the Trumpet as well as the Pipe when we pipe to men in the alluring strains of grace and they dance not Then cry aloud spare not lift up thy voice like a Trumpet Isa 58. 1 but who are these others who must be dealt with roughly I Anser 1. The Seducers themselves these must be layd forth in their colours though the seduced must be pittied see Titus 1. 11. with 13. They subvert whole houses teach things which they ought not them rebuke sharply the Prophet flouteth at Baals Priests 1 Kings 18. 27. and Christ every where giveth the Pharisees their due load Oh ye generation of Vipers and Scribes and Pharisees and Hypocrites 2. Those that are hardned and grown perverse and stubborn when the iron is blunt we put to the more strength softer strains would but harden these more 3. Those that are secure Libertines wallowing in sin and pleasure we had need put them in fear though it be distastful to the flesh 't is healthful for the soul none hate you worse then those that suffer sin upon you if physick gripe the bowels 't is for your good if the Châ—rurgeon launce and cut you yet he doth not hate you 2. Observe this severity must arise from zeal a desire of Gods glory and their salvation save them with fear saith the Apostle plucking them out of the fire see a Cor. 10. 8. The Lord hath given us an Authority for your edification not destruction so that either God will have us use gentle means or violent to a gentle purpose Tit. 1. 13. Rebuke them sharply that they may be sound in the faith Well then 1. Take Admonitions in good part 't is a sharpness needful and profitable and needful he is not a friend that dealeth mannerly with you when you are in the fire 2. It reproveth the undue use of Church censures weighty Ordinances are not to â—â—cquy upon trifles nor to be prostituted to carnal ends the power of the keys is a great trust and is to be faithâ—ully mannaged we read of abuses of this power in Scripture Iohn 9. 34. and 16. 2. 2 Ep. Ioh. 10. The watch men may take away the Spouses Cant. 5. Again observe That fear is a way to reclaim obstinate sinners 't is sweet to use arguments of love but sometimes we must lay before men the terrors of the Lord 2 Cor. 5. 11 Paul an elect vessel made use of threatnings 1 Cor 9. 27. Surely men have a mind to sleep in sin when they would always have us come in the still voice Dives was more charitable than they would have us to be he would fain dismiss a flamy Messenger to his Brethren Luc. 16. 27 28. Sluggish Creatures need the goâ—d in innocency God saw it meet to propound a