prudence but not of his understanding so that he knowingly sinneth so wicked men imprison the truth in unrighteousness and then God giveth them up to the sway of their own lusts and passions there is more of malice in sins against light you laugh at Christ before his face out-dare Heaven and Conscience will he force the Queen before my face c. 3. Sinning with the light When malice sets wit a work as it doth in the Divels against God and the Church 't is Sathanical to be wise to do evil to make no other use of our parts then to plot wickednesse pervert the truth and undermine religion Jer. 4. 22. They are wise to do evil but to do good they have no knowledge when you make religion yeild to policy or bend policy to ruine religion then your wisedome hath undone you Isa 48. 4. Malice against God and goodnesse This is Sathans direct sin when men will not onely be wicked themselves but adversaries and malicious opposers of all that is good This is not onely to be sinnâ—rs but Sathans Acts 13. 10. O thou Child of the Devil and Enemy of all goodnesse Cain that hated his Brother because his works were righteous was the Divels Patriarch 5. A sottish obstinacy and wilfulnesse When will and humour is lifted up against conviction Jer. 2. 25. Ier. 44. 18. they will not because they will not foolish wilfulness meeteth with penal hardness he that will wink shall not seethe Sun shine it never so brightly such men do but lay Sathans chains on their own will and understanding 6. A senseless security notwithstanding the growth and increase of sin when men lose all feeling and restraint and grow more wicked but less tender Eph. 4. 19. and so men sin freely foully wax worse and worse and adde new lincks to the chains of darkness Sixthly There is little reason that we should adore him whom God holdeth in chains of darkness that we should exalt him whom the Lord hath cast downe and make a God of him who hath made himselfe a Divel All sins do as it were set the Crown upon Sathans head these especially 1. False Worship Sathan is the Head of Idolaters if the sacrifice were offered in an unbecomming manner God saith it was a sacrifice offered unto Divels Levit. 17. 7. In all false worships the Divel is served either directly or obliquely either by consequence or in the intention of the worshippers thence those expressions Table of Divels 1 Cor. 10. 21. they sacrificed to Divels and not to God Deut. 32. 17. You gratifie Satan if you be not right in worship those among Christians that worshipped towards an Idol of Gold and Silver are said to worship Divels Rev. 9. 20. Sathan is saith Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Images and a Patron of false worship 2. Worldly conversation he is called the God of this World 2 Cor. 2. 4. sensual covetous proud men are Sathans Votaries at his beck and pleasure and will you be one of the number when Christ came to dissolve Sathans works Iohn 3. 8. will you uphold them 3. Bâ—se fear of wicked men you do but fear the Divel in them Rev. 2. 10. Fear not behold the Divel shall cast some of you into prison He that will deny the truth for fear of men preferreth the Divel before God 4. Being of the faction of the wicked there is a corrupt party in the world over whom Sathan usurpeth Empire and Domination Rulers of the darkness of this World Eph. 6. 14. Col. 1. 13. cry not up a confederacy with these take heed how your soule entreth into that secret I confess 't is ingeniousness a matter of Christian skill and art to find out the snare that we may escape it Generally they are the Antichristian dark part of the world such as are led with a blind zeale and rage to oppose the interest of righteousnesse such as oppose the Gospel with rage and lyes Iohn 8. 44. Ye are of your father the Divel and his lâ—sts will ye do Many that deny Sathan yet may be of his Faction and Party We are now come to the second part of the punishment of paines taken from the other inconvenience of a prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under darkness in allusion to Malefactors who are cast into Dungeons where besides the load of Irons the very darkness of the place concurreth to their misery light is pleasant as giving us the sight of what is grateful in the world of which when we are deprived the mind like a Mill falleth and worketh upon its selfe Peter saith in chains of darknesse as implying that God did bind them fast with their darknesse and horror as with a chain but our Apostle here seemeth to make them two distinct parts of their torment as certainly it is a more full description of it Well then the proposition will be That the Apostate Angels are kept under darkness Darkness in Scripture representeth three things first Ignorance secondly Sin thirdly misery as light the contrary quality implyeth Knowledge Holiness and Happiness because light discovereth all things 'T is put for knowledge because of all bodily qualities 't is most pure and unmixed therefore 't is put for holiness because 't is wonderfully pleasing and delightful to sense therefore 't is put for glory so contrarywise darkness which is nothing else but the absence and privation of light signifieth ignorance Rom. 2. 19. Sin 1 Pet. 2. 9 Misery Psal 107. 11. Now all these three make way for one another Ignorance for Sin and Sin for Misery the understanding being the great Wheel of the Soule if it be not right nothing can be right Matth. 6. 22. ignorance maketh us stumble upon sin and by sin we fall into the pit of everlasting darknesse If you ask what kind of Darkness is intended here I answer though all may be implyed yet chiefly the darkness of misery is here intended they being cast down from the light and glory of the highest Heavens into dark and obscure babitations where they want the sight of God and the light of his countenance as when the Sun is gone there is nothing but darknesse in the world so being banished out of the presence of God they are fitly said to be held under darkness for as the Sun is to the corporeal world so is God to the world of Spirits Psal 4. 6. now their Sun is Eclipsed and by the interposition of the dark cloud of their sin and obstinacy they cannot have the least comfortable glimpse and fruition of God to which also may be added the horrible apprehension of their loss and that terrour and discomfort that lyeth upon them for they have onely so much light left as serveth to encrease their torment I confesse 't is disputed by Divines whether the Devils can grieve for the losse of the light of Gods countenance or the want of the beatifical vision and the ground of doubting is because there
is in the Divels an extream aversenesse enmity and hatred of God and his Glory but certain as they are rational creatures they cannot but be sensible of their losse as also the damned spirits are and so great a losse of happinesse for that is the consideration under which they are sensible of it must needs breed horror and torment they do not mourn for the absence of God as the Saints do out of a principle of holinesse and because God is lovely in himself but as profitable to them this sense as 't is accompanied with despair so with blasphemy and hatred of God surely every part of the sentence that is pronounced upon wicked men is fitted to beget terrour in them and therefore depart from me is apprehended as a misery as well as go into everlasting torments Add further to their darkness that despair that is upon them and fearful looking for of the fiery indignation of the Lord which desperate sorrow is expressed by utter darkness and gnashing of teeth Matth. 22. 13. Let me now come to some observations 1. Darknesse is the Divels punishment the highest misery of the highest rank of reasonable creatures Oh why should we love that which is the misery of the fallen Angels as our Saviour speaketh of some that love darknesse rather then light Iohn 3. 19. that is errour rather then truth lâ—sts rather then Christ ignorance rather then knowledge 'T is one of the saddest arguments of mans dreadful fall that he â—s in love with his own misery we should hate sin and we hate the light that reproveth it ignorant people love a foolish Ministry Gods faithful witnesses are their torment Rev. 11. 10. the carnal world would faine lie down upon the bed of ease and sleep light is troublesome those that let them alone are their Idols and darlings the blind lead the blinde and both fall into the ditch 't is evil not to know the will of God 't is doubly evil when we desire not to know the one sort erre in their minds the other in their hearts spiritual darkness is far worse then bodily when Ely was stricken blinde he desired sâ—me body to lead him by the hand Acts 13. 11. In such a case we count our happinesse to light upon fit guides in spiritual darkness 't is quite otherwise we cannot endure a faithful guide the Prophets prophesie lyes and the people love to have it so a blind people are al for blind guids 2. Light that yeildeth us no comfort is but darknesse Sathan hath knowledge left but no comfort Jam. 2. 19. they believe and tremble the more sense they have of Gods being and glory the greater horror have they upon their spirits 't is very miserable when we have only light enough to awaken conscience and knowledge enough to be self condemned To know God but not to enjoy him that 's the Divels punishment Oh then never leave till your thoughts of God are sweet and comfortable Psal 104. 34. Sathan cannot but abhominate his own thoughts of God for he cannot think of him without torment but 't is otherwise with gracious hearts that meditation which is the Divels terrour is their solace and support Gods name to them is as an oyntment poured out Cant 1. 3. full of fragrancie and reviving rest not then till you can see God with such a light as giveth you fruition and comfortable enjoyment of him in thy light shall we see light Psal 36. 9. there is light in thy light but all other light is but darknesse 3. Do but bserve the difference between God and Sathan God is light 1 John 1. 5 and Sathan darkness God dwelleth in light and Sathan is reserved in chains under darknesse the first creature that God made in the world was light and the first gift of the spirit is illumination but now all Satans aim work is to bring in darkness to blind the mind 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then the more dark the more like Sathan a Child of God is a Child of light and what have we to do with works of darkness Eph. 5. 11. there should be such a contrariety between you and sin as there is between God and Sathan say then these actions would only become my night of ignorance and folly night work is unseemly for the day Rom. 13 12. the day is at hand let us cast off the workes of darkness leave these things to the Bats and the Owls if there be a difference and contratrariety bâ—tween Christ and Belial who are the chiefes of either state so between the persons that heard under them What communion is there between Chrâ—st and Belial between light and darkness 2 Cor. 6. 14. 4. So much darknesse as remaineth in you so much advantage hath Sathan against you The dark part of the world is the seat of his Empire Rulers of the darknesse of this World Eph. 6. 12. His subjects are the children of darknesse and all the advantage that he hath over the Children of Light is because of the darknesse that is in them whosoever therefore lyeth under a state of darkness is under the power of Sathan The great work of the Ministery is to recover them to turn them from darknesse to light Acts 26. 18. and so from Sathan to God Oh the sad condition of such persons that are bound together with Sathan in chains of darknesse Poor Creatures how are they hurried to and fro from wrath to Pride from Pride to Lust from Lust to Filthinesse from Filthinesse to Worldlinesse Oh then awake you that sleep and the Lord shall give you light Eph. 5. 14. What a blessing is it when it can be said of us what the Apostle said of the Ephesians ye were darknesse but now are light in the Lord Eph. 5. 8. As soon as you have received light and grace you are translated out of Sathans Power and Kingdom and put into the Lords 5. The darknesse of sin is punished with the darknesse of misâ—ry The light whereby we are directed and perfected is the same the state of grace is a marvelous light 1 Pet. 2. 9 and the state of glory the inheritance of the Saints in light Col. 1. 12. So sin is but darknesse begun Hell is called utter darknesse Matth. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darknesse beyond a darknesse as Augustine glosseth in his Homilies In tenebras ex tenebris in foeliciter exclusio the damned are but thrust out of one darknesse into antoher from ignorance to sin from sin to torment 't is very observable when Solomon compareth the way of the just and the way of the wicked he compareth the one to light the other to darknesse Prov. 4. 18. 19. The way of the just is as the shining light that shineth more and more unto the perfect day and the way of the wicked is as darkness By the rule of contraries as one is a growing light so the
am at the giving of the Law the voice of the Trumpet was exceeding loud and the like may be when he commeth to take an account of our keeping the Law a sound of a Trumpet as a terrible sommons to all the world and a near sign of Christs approach as Iohn Baptist was the fore-runner of his first coming who was the voyce of one crying in the wilderness So is the Arch. Angel at his second comming a terrible blast there shall be such as shall be heard all the world over startling the dead out of their graves men do not here the voice of God now for now he speaketh by his Angels or Messengers in a still voice but then all the dead shall hear and live 2. The sign of the Son of Man spoken of Matth. 24. 30. what it is we cannot certainly tell till experience manifest it some think a strange Star as at his first comming the wise men were conducted to him by a Star others the sign of the Crosse as being Christs badge by which he is known in the world for the great subject of the Gospel is Christ crucified called therefore the Word of the Cross and this they think shall appear in the Heavens as it did to Constantine when he went to fight against Maxentius with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this shâ—lt thou overcome though by the way Eusebius describeth that vision as in the figure of χ the first critical letters of Christs name This way go many of the Ancients making the Crosse to be Christ Ensign and Royal Banner which he will display in the Heavens as Kings when they make their triumphant approach have their Banners carryed before them But I dare not thus dogmatize others more probably interpret it of some fore-running beames of Majesty and Glory like those streaks of light before the Sun be risen which shall darken the great luminaries of the world and strike a terrour into the hearts of men as Paul was stricken with such a terror at the sight of Christ Acts 26. 13. He saw light from Heaven above the brightness of the Sun shining round about him noteable it is that these fore-running beames of Christs Majesty and Glory are sometimes expressed by light and sometimes by fire by light to expresse the comfortablenesse of it to the Godly as the light of the Sun doth not scortch but revive and refresh by fire 2 Thess 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the dreadfulnesse of it to the wicked to them 't is as flames and devouring burnings 2. Let us consider the day it selfe and the great things done therein 't is a day of Congregation of all mankinde there Adam may see all his posterity at once but especially is it a day of Congregation in respect of the Saints who are now scattered in divers Countries Towns Houses where God hath any work and service for them but then shall meet together in one Assembly and Rendezvouz called Psal 1. 6. called the great Congregation of the just as the wicked shall be herded together like straws and sticks bound in a bundle to set one another on fire Drunkards together and Adulterers together They shall be bound in bundles c. Matth. 13. 41. and so encrease one anothers torment So shall the Godly meet in a Congregation and never separate more here the Godly are dispersed as the Stars are scattered throughout the firmament here they live intermingled with wicked men Jacobs Cattel and Labans Cattel together but then the Sheep shall be separated from the Goats and be all drawn into a body by themselves Again t is a day of manifestation the Lords Decrees and Counsels are manifested creation and providence are but subservient means in order to the triumphs of this day that the glory of his grace may be advanced in the salvation of the Elect and the glory of his justice in the punishment of the wicked who upon this account are said to be made for the day of evil Pro. 16. 4. where the Holy Ghost pitcheth upon that part of the decree which is hardest to be digested The making of the wicked for the glory of the Lords justice in that day The wisedome of God in the courses of his providence is then manifested for the story of the world is brought before the Saints we see providence now by pieces but then the whole contexture of it the secrets of men are then manifested and upon what principles and ends they have acted 1 Cor. 4. 6. The truth of the promises and threatnings is then manifested in the day of Gods patience there is a darknesse and vail upon the Scriptures we cannot see how they are made good but in the day of Gods recompense we shall what promises threatnings prophesies mean but chiefly is it a day of manifestation in regard of the Sons of God Rom. 8. 19. All is now hidden Christ is hidden and the Saints are hidden their life is hidden Gal. 3. 3. their glory is hidden 1 John 3. 2. but then Christ shall appear and we shall appear with him in glory as Moses told the Rebels Numb 16. to morrow the Lord will shew who are his the first born and onely begotten son of God then is manifested Christ will appear in all his royalty and glory as the great God and Saviour and Judge of the world as the great God therefore 't is said he will appear in the glory of the Father Matth. 24. 13. Matth. 16. 27. the mystery of his person will now be discovered to the uttermost and therefore he will appear in such a glory as never creature was capable of nor can he guesse at it we may by the glory discovered at the giving of the Law when Moses shook for fear Heb. 12. 19. by the light that shone at his Incarnation Luk 2. at his Transfiguration Matth. 17. by those beames of Majesty which broke out from him when the Souldiers came to take him John 18. 6. by his appearance to Paul it struck him blinde for three days Acts 9. by Isaiahs terrour when he saw God in a vision Isa 6. And as he will manifest himselfe to be the great God so the true Saviour of the world the manner of his appearance shall make a full recompense for his abasement at his first comming John was his fore runner as we have said now an Arch Angel then he came with a few fisher-men now with a multitude of Angels then riding on the Colt of an Asse now up â—n the Clouds then as the Son of Man now as the Son of God then in the form of a Servant now in the glory of the Father then Crowned with Thorns now Glory and Hoâ—ouâ— then to teach righteousnesse now to reward righteousnesse then in the similitude of sinful flesh Rom. 8. 3. now the second time without sin Heb. 9. 27. At his first coming he was not a sinner bâ—t he came in the garb of a sinner â—fflicted miserable we
a question whether there be degrees of glory yea or no But I suppose it may easily be determined He that soweth sparingly shall reap sparingly whereas others have their bosoms full of sheaves if a man with a little grace should get to Heaven yet he hindereth his own preferment Who would have a thin crop and a lean harvest 6. It suiteth with our present state here we are in a state of progress and growth not of rest and perfection Grace is not given out at once but by degrees Christ saith Joh. 17. 26. I have declared thy Name and will declare it and Joh. 1. 50. Beleevest thou thou shalt see greater things then these There is more to come therefore let us not rest in our first experiences Paul saith I have not attained Phil. 3. When grace is wrought yet there is something lacking He is a foolish builder that would rest in the middle of his work and because the foundation is layd is careless of the superstructure The state of the Saints is expressed by a growing light Prov. 4. 18. As long as there is want there should be growth see 1 Thes 4. 1. 7. Seeking the increase and multiplication of spiritual gifts suiteth best with the bounty and munificence of God The Father Son and Holy Spirit have rich grace for us and we are most welcome when we seek for most plenty God the Father is represented as rich in mercy Ephes 2.4 Rom. 10. 12. We can never exhaust the Treasures of Grace and impoverish the Exchequer of Heaven So Christ hath a rich and full merit 2 Cor. 8. 9. to make us rich c. God the Son aimed at it in all his sufferings and condescentions that he might make a large purchase for us and we might not be straitened in grace The Spirit of God is poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly Tit. 3.6 There is mercy enough in God the Father merit enough in God the Son efficacy enough in God the Spirit God is not wanting if we be not wanting to our selves If a mighty King should open his Treasure and bid men come and bring their bags and take as much as they would do you think they would neglect this occasion of gain surely no they would run and fetch bag after bag and never cease Thus doth the Lord do in the Covenant of Grace you will rather want vessels then treasure 8. 'T is a necessary piece of gratitude we would have mercy to be multiplied and therefore we should take care that Peace and Love be multiplyed also we would have God add to our blessings and therefore we should add to our graces see 2 Pet. 1. 5. When we have food we would have cloathing and when we have cloathing we would have house and harbour and when we have all these things we would have them in greater proportion the like care should we shew in gracious injoyments When we have knowledge we should add temperance and when we have temperance we should add patience c. 9. We may learn of our Lord Jesus to whom we must be conformed in all things Luc. 2.40 He grew in wisedom and stature the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength for in all things he was lâ—ke us except sin and our reason is ripned and perfected together with our age 10. We may learn of worldly men Who joyn house to house and field to field and are never satisfied So there is an holy covetousness in spirituall things when we joyn faith to faith and obedience to obedience one degree to another our Blessings are better and the chiefest good should not be followed with a slacker hand 't is our happiness to enjoy the infinite God and therefore we should not set a stint and limit to our desires With what arts and methods of increase doth a covetous man seek to advance himself he liveth more by hope then by memory and what he hath seemeth nothing to what he expecteth So should we forget the things that are behinde and reach forth to the things that are before us A covetous man seemeth the poorer the more he hath gotten so should we grow humble with every injoyment 't is a good degree of grace to see how much we want grace A covetous man maketh it the main work and business of his life to increase his estate He goeth to â—bed late riseth early eateth the bread of sorrows and all for a little â—elf the strength of lust should shame us should not we make Religion the businesse of our lives and our great imployment shall we be as insatiable as the grave to the world when a little grave serveth the turn Secondly the next thing which I am to do is to give you some observations concerning growth in grace they are these 1. To discern growth there is required some time a totall change which is far more sensible than growth that may be in aâ— instant then a sinner now a Saint but there must be a competent time to judge of our growth we cannot discern it by single acts so much as by the greatâ—r portions of our lives We cannot so easily find out how we grow by every Sermon as by comparing our past estate with our present we do not fly to the the top of Jacobs ladder but go up step by step 't is a work of time and so we may judge of our not growing if after a long time we are where we were under the power of the same prejudices or the same doubts or the same lusts still see Heb. 5. 12. Secondly In the growing of Saints there is much difference all the plants in Christs garden are not of a like heighth and stature some that are more publickly usefull have theiy five talents others but two some thrive more and grow of a sudden 2 Thess 1. 3. Your faith grew exceedingly others are weak and slow and yet they are fruitfull We all grow according to the measure of a part Eph. 4. That is according to the rate of that part which we sustain in the body a finger groweth not to the quantitie of an arm they all grow but the growth of all is not equall Thirdly Growth in grace is alwayes accompanied with growth in knowledge 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ c. Plants that grow out of the Sunne send up a longer stalk but the fruit is worse some Christians pitch all their care upon the growth of love and take no pains to grow in knowledge but this is not right we should alwayes follow on to know the Lord Hosea 6. 3. We reade that Christ grew in knowledge we do not reade that he grew in grace Gods choysest saints are alwayes bettering their notions of God Moses his first request was Tell me thy name Exod. 4 and afterwards shâ—w me thy glory Exod. 33. Our
forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
in any onely permitteth it and endureth it and serveth his righteous ends of it Rom. 9. 24. He endureth with much long suffering the vessels of wrath fitted for destruction he preprreth the vessels of mercy as the Apostle there expresseth but endureth the vessels of wrath while they fit themselves for ruine 4. Sin is the cause of punishment though Gods will is the cause why they are passed by they are not punished because not elected but because not obedient Wherefore doth a living man complain but for his sins Lam. 3. 39. t is here as it was in that case David gave order to Solomon that Joab and Shimeâ— should not dye in peace 1 King 2. Yet Davids order was no cause of Joabs death but his own treason nor of Shimeis death but his own flight God never damneth the creature or decreeth to damn it without respect of sin Gods Will is the cause of Preterition his Justice is the cause of Predamnation for damnation is an act of punitive Justice God is so just that he doth not condemn any but for sin so gracious that he doth not condemn every man that doth sin 5. The formal and proper end of God in Reprobation is not the eternal destruction of the creature but the discovery of his own Justice or glory promoted or shining forth in and by that destruction in Election God desireth and effecteth the salvation of a sinner in a subordination to his own glory but in Preterition God endureth a sinner with much long suffering till by his own destruction he bringeth to him the glory of his justice Ezek 23. 11. As I live saith the Lord I desire not the death of a sinner So Ezek. 18. 23. Have I any pleasure at all that the wicked should dye the meaning is God doth not will these things with such a will as is terminated in the destruction of the creature but onely ordereth them in a subornination to his own glory or in plainer terms God delighteth not in the destruction of a sinner as 't is the destruction of the creature but as it is the execution of Justice in the execution of a malefactor there is a difference between punishment and destruction his punishment is of the Judge his destruction is of himself so in this case Thy destruction is of thy self O Israel Hos 13. 9. 2. Concerning the second Objection whether it doth not infringe our comfort and discourage men from looking after their Salvation If I am elected I shall be saved if I am not Elected I shall be damned thus many men plead say they and how will you stir up the negligent and incourage the distressed supposing that doctrine which you have layd down I Answer this scruple is but affected not offered and therefore should be chidden and not Answered a questioning Gods secret will when we know his revealed Gods secret will hath relation to his own actions his revealed will to ours we must not look to Gods Will in the depths of his Counsel but his precepts not what God will do himself but what he will have us do God saith Beleeve in Christ and thou shalt be saved that 's our rule a Physitian offereth cure to all that will come 't were a madness to dispute away the opportunity and say I do not know whether he intendeth it to me if men were ready to perish in the deep waters and a Boat should be offered to carry to land as many as would come in it to be making scruples when we are ready to be drowned whether this help be intended to us yea or no were a very fond thing in such cases we would not wrangle but thankful take hold of what is offered 2. This Doctrine can be no ground of despair to any because reprobation is a sealed book no man for the present can know his reprobation nor is to beleeve himself to be a Reprobate but is called upon to use the means that he may be saved he is no Reprobate that falleth into sin but he that persevereth in sin unto the end therefore it is no good conclusion I am a sinner therefore I am a Reprobate 't is midnight therefore 't wil never be day this is a Book sealed with seven seals none but the Lamb can open it 3. The opposite opinion is encumbred with more difficulties and scruples what comfort can a man have in Vniversal Redemption a man cannot have solid comfort in that which is common to good and bad to those that shall be damned and those which shall be saved all comfort ariseth from a practical syllogism now make the practical syllogism according to the principles of Vniversal grace Christ dyed for all men I am a man therefore for me where humanity or being a man is made the ground of claim and interest and then unless with Puccius and Huberus we hold universal salvation as well as universal redemption the argument wil yield no comfort how can I according to that opinion comfort my self in the death of Christ when men maybe damned that have no interest in it 4. As to the other part of this Objection concerning the profit of this Doctrine and whether it doth not take off men from industry so some have thought But I Answer no For 1. God hath enjoyned the end and the means together Except ye abide in the Ship ye cannot be saved saith Paul to them that sayled with him a Decree was past for their safety that not a man of them should perish yet they must abide in the Ship God doth infallibly stir up the Elect to the use of means as well as bring to such an end 2. The right use of the Doctrine of reprobation is to put us upon examination or diligence upon examination whether we beleeve in Christ or have truly repented that we may make our calling and election pure 2 Pet. 1. 10. For by this means is the sealed Fountain broken open Or upon diligence in case you finde no fruits of Elective love pray read hear meditate wait work out your salvation c. 3. The Doctrine of Election is of great use in the spiritual life without it we cannot understand the freeness of Gods love which is the great means to quicken us to praise God and to beget love to God again for as fire kindleth fire so doth love beget love 't is Gods glory to be served out of love and free consent the devil ruleth his slaves by a servile awe well then if love set love a worke and the best sight of Gods love be in Gods Decree let them say if they dare that the Doctrine of Gods Decree is an unprofitable Doctrine again nothing taketh off carnal confidence and glorying in our selves more then Gods choise according to his own pleasure nothing is a greater support in afflictions especially in distresses of conscience In short nothing is such a firm bond of love between beleevers then the consideration that they are all predestinated from all
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
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.