c. as well as to our selves should make us love grace Thus much for the third and last particular in the description of the Authour of this Epistle the brother of James and so for the first part of the Title of the Epistle The description of the Penman of it The 2d part of the title or preface of the Epistle viz. The parties to whom the Apostle writes The second part of the Title followeth which is the Description of those persons to whom he wrote which persons are described from a threefold priviledge 1. They are sanctified by God the Father 2. Preserved in Jesus Christ 3. Called Of these in their order The first branch of this description 1. is They are sanctified by God the Father Wherein I consider two Particulars 1. The sort or kinde of the priviledge bestowed upon them viz. Sanctification To them that are sanctified 2. The Author therof or by whom it was bestowed By God the Father 1. Of the kind of Priviledg Sanctification Of which I shall speak 1. By way of Explication of it 1. By way of collecting Observations from it 1. Of the Priviledge Sanctification by way of exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are sanctified Beza speaks of two Copies that read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Vulgar Translation renders it Dilectis This other reading mentioned also by Ro. Steph. and Gagnaeus To them that are beloved of God the Father which manner of speech as Beza well notes is unusuall in Scripture which speaketh of us being for and in Christ beloved of the Father And Estius though a Papist acknowledgeth that the former reading Estius in loc sanctified is not onely more pure but more sutable to the scope and drift of the Apostle who by calling them sanctified would deterr them from and make them take heed of those unholy and impure Seducers against whom he was now about to write The word here used by the Apostle admits of and signifieth in Scripture severall kinds of Sanctification as 1. Sanctification by way of destination or separation To this purpose the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.44 1 King 9.3 2 Chro. 7.16 Esa 13.3 i.e. when things are separated to an holy use so the Lord sanctified the Sabboth day by separating it from other dayes and appointing it for the duties of his own Service Thus also the Tabernacle the Temple the First-born were sanctified Exod. 13.2 God commandeth Moses to sanctifie all the First-born which he explains ver 12. Thou shalt set apart unto the Lord all that openeth the matrix 2. There is a sanctification by way of celebration acknowledging manifestation declaration of the goodness of a thing thus the creature sanctifieth the name of the Creator Isa 29.23 They shall sanctifie my name and sanctifie the holy One of Jacob. 3. Sanctification by way of fruition comfortable use and blessed enjoyment of the gifts of God so 1 Cor. 7.14 the unbeleeving husband is sanctified by the wife and 1 Tim. 4.5 Every creature of God is sanctified 4. Sanctification by way of application to apply a thing to such a holy use as God appointed so we sanctifie the Sabboth Exod. 20.8 i.e. imploy it to the holy use for which God ordained it 5. By exhibition introduction or bestowing actuall holinesse by putting holinesse really and properly into one This the Creator only can do to his creature this God doth by his Spirit which is called the holy Ghost and the Spirit of sanctification 2 Thess 2.13 And thus man particularly is sanctified or made holy three wayes 1. Of not holy negatively Ex non sancto negativè and so Christ as he was man was sanctified for there was a time when as Christ had not this holinesse in his humane nature when his humane nature was not 2. Of not holy privatively Ex non sancto privativè and so man that had lost totally his holinesse is made holy by regeneration or effectuall vocation 3. Of lesse holy and so Gods children are sanctified Ex minus sancto by being enabled to the exercise of an actuall mortifying of sin and living in holinesse with proceeding in both The sanctification here spoken of presupposeth the second afterward in the word Called more particularly to be handled and intendeth the third namely the actuall exercise of the abolition of our naturall corruption and the renovation of Gods image in us begun in grace here and perfected in glory hereafter So that this Sanctification stands 1. In an actuall putting off of corrupt qualities Ephes 4.22 23 24. Col. 2 9 10. Rom. 6.2 Gal. 2.20 Gal. 5.24 Rom. 6.8.5 Gal. 6.14 Col. 3.5 Eph. 2.1 2 a putting on the new and sanctified 1 A Buriall 2 a Resurrection 1 A mortification of the old 2 a vivification of the new man 1 One thing is destroy'd and pull'd down 2 Another set up 1 A taking away of what is redundant 2 an addition of what is wanting 1 The killing power of the Cross 2 the quickning power of the Resurrection of Christ 1. Mortification of the old man is the first part of sanctification wherby the strength power and tyranny of sin is weakened and more and more abolish'd like John Baptist it decreaseth like old folks in a house who are going out of the world and crowded out as it were by the younger the heirs The living of the old man is onely as a clog and eye-sore to the new This work of Mortification stands principally in these three acts or degrees of acting 1. An act of discerning 2. Detesting 3. Destroying sin the souls enemy Knowing causeth hatred and hatred puts us upon seeking the destruction of an enemy 1. An act of discerning Sin may hurt us when wee know it not but we not hate it unlesse we know it Sin had deformity always but we had not always eys to see it It was Leah that lay by Jacob all night but he discern'd her not till the morning Sin is now discovered as it is not as it is coloured over by Satan Sin is uncomly onely to a renewed understanding Nature never sets up a light to discover its own deformities Of others its often said They know not what they do In understanding they are children nay brutes they see with Satans spectacles But a renewed minde discerns between things that differ looks upon the old bosom favourite as a traytor there are new apprehensions of the old man The Apostle not without an emphasis speaks of those things wherof we are now ashamed now not formerly nay heretofore sin was gloryed in but now the soul sees its not onely unsafe and its own death but unsutable and the death of Christ It was striking at me saith a gracious heart but Christ step'd between me and the blow Herein standing sins great deformity as that of drunkennesse in a mans wounds 2. Detestation The eye increaseth loathing It cannot
Saints complaints of his wants and deficiences rather prove him covetous then poor his strong appetite rather speaks him healthfull then empty his desires of cloathing rather growing then naked he desires that the Dominions of Christ may be as large as ever were those of Sin even extending to the whole man He is not like an upstart Gallant who unable to furnish himself with new attire for every part is new and adorned in some parts and uncomely in all the rest he labours for furniture for every room to see whole Christ formed to have graces for every faculty There 's no grace he sees in another but he wisheth he had it too he never thinks he hath lived enough or done enough for God he never thinks his work done while he is on this side heaven Who ever was the man that so throughly mortified sin as to leave no life in it who ever had such a degree of spirituall life as not to want a further increase Thy sword must never be thrown away while so many enemies remain The means of preserving a holy life must never cease till grace be consummate in glory He that hath holiness enough never had any Sanctified persons are alwayes adding to grace and taking away from sin Sanctification is a progressive work The least Saint hath grace enough to be thankfull the greatest not enough to be idle To negelect the helps of sanctification never was a Scripture sign of sanctity to live above Ordinances is to live below a Saint Abstinence from spirituall food is so far from proving a strong Christian that it proves but a sick Christian at the best He who gives over never truly began he who goeth not forward goeth backward Till the flame be out we must never cease crying for water till sin be quite extinguish'd we must ply the blood of Christ How short do the best come of their duty of what God doth and they should desire 9. Out-side Obs 9. superstitious Mortification is but a shadow of the true Penance Fasts Starvings of the body Abstinence from Marriage are not blessed to kill sin they have no blood in them Sin and Satan fear no such holy-water It s the death of Christ that must be the death of sin the mortifying or macerating of the carcass is but the carcass of the duty there 's more labour required to let the blood out of our corruptions then out of our bodies A child of God takes more pains with his heart in a day then a Papist with his skin in a yeer the one indeed whips himself but the other denyes himself the one scratcheth his skin the other puls out his right eye the one afflicts the flesh the other the soul the one somthing without himself the other his very self 10. Obs 10. I note The Lord esteems of his people by the better part their bent and strain not their defects They are here called sanctified but alass how imperfect is their Sanctification Yet their Father looks upon them as they would be not as they are or do Not I saith the Apostle Rom. 7. but sin that dwelleth in me Corn full of weeds we call corn Christ loves what he seeth of himself in the midst of much more he sees of us he casteth not away the honey because of the honey-comb he spyeth a grain of grace in a heap of corruption he considers what we aim to be now and what we are to be hereafter more then what we are now The owner of an Ort-yard that knows the goodness of every tree in it although a tree which is of a good kinde hath fruit upon it which for the present is green and as hard as a stick yet he will say This is an excellent apple c. considering what it will be when ripe and what its kinde is to be 11. Obs 11. How causelesly doth the world complain of those that are truly sanctified The contentions of a Saint are most with himself the destructions he makes are bloodlesse if after any blood he thirsteth 't is that of a lust the tyrants he brings to punishment are those in the soul Were all his enemies in the world overthrown and those in the heart spared those Mordecaies still in the gate what would all avail him Men have little reason to blame sanctity for distracting of the times there 's more reason to blame the want of it If a good man carryeth himself turbulently 't is because hee is no better not because he is good He is or should be at peace with every thing but sin If he shuns any company 't is not for hatred of the person but the plague-sone if he reproves Duplici sub specie divinus Spiritus se mundo ostendit Columbinâ igneâ quia omnes quos im plet Columbae simplicitate mansuctos igne Zeli ardentes exhibet Greg. z. p. past cap. 11. Moses causam populi apud Deum precibus causam Dei apud populum gladiis allegavit Greg. Charitas piè solet saevire patienter novit irasci humiliter indignari Bern. Ep. 2. ad Fulc Molcstus est Medicus furenti phrenetico pater indisciplinato filio ille ligando iste caedendo sed ambo diligendo Aug. Ep. 1. ad Bon. he wounds not destructively but medicinally His greatest heats are pious God is in his flame his very anger is patient his indignation humble he participates of the Dove as well as of the fiery tongues as the Spirit that fils him had both shapes Doth he reprove sharply and openly he prayes for thee secretly A Saint when he acts like himself is alway doing good diffusive of holinesse a benefactor to the age wherein he lives a conduit-pipe of blessings to a whole Kingdom If his endeavouring to make thee holy make thee hate him he will be hated still This for the Explication of and Observations from the kinde of their first Priviledge Sanctification The handling of the Author thereof God the Father followeth And of this also 1. By way of Explication 2. By way of collecting Observations 1. I shall briefly explain two particulars 1. How they are said to be sanctified by God 2. How by God the Father 1. How by God 1. Not transferendo Essentiam 1. Eph. 2.10 Acts 5.31 1 Thess 5.23 Heb. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transferring his Essence unto them but operando gratiam by way of operation and working holinesse in them not by bestowing his Deity upon them but by setting up the divine nature in them 2 Pet. 1.4 as fire warms by its vertue and operation 2. God was the Author of their Sanctification not excludendo media as if he made not use of the Ministry of the Gospel for the accomplishing therof The Word cannot sanctifie without him and ordinarily he will not sanctifie without it he sanctifies by the Word Joh. 17.17 enlivening and actuating it making it his power to salvation bestowing upon it an enlightning power to
strange sight 10. Observ 10. Lastly The increase of grace as well as the beginnings of it is from God The Apostle here prayes even for multiplication of grace It 's grace that must make us multiply in grace the plantation and the accretion are from the same hand When God at first made all living Creatures Qui operatur ut accedamus idem operatur ne discedamus Aug. de bon pers c. 7. Phil. 1.6 Heb. 12.2 he bestowed on them their Crescite a Blessing as well as a Being He who makes us good must make us better He who makes us come to him must also keep us from going from him He who begins the good work in us must also perform it God is both the Authour and Finisher of our faith If our graces be only put into us by God and not kept in they will soon go out God it is that must not onely set us up but keep us up Grace is like a top or a bell if God do not continue the impressions of his strength upon us and keep us up as well as raise us up we shall soon go down The strongest child in Gods family cannot go alone He it is who enables us to take the first and every step we take toward heaven we live in a constant dependency upon him he is not only the term of our journey but our way our guide our keeper in it If God should give us a stock of grace and then leave us to our selves to trade we should never thrive Adam himselfe became a bank-rupt and so should we but blessed be God our happinesse is held by a better tenure even by Christ the supplies of whose Spirit alone continue and multiply our graces This for the second particular in the third part the Paryer of the title viz. the measure in which he desired those Blessings The third and last follows viz. the persons upon whom he prayeth that these blessings may be in this measure bestowed in these words Vnto you The Apostles desire of these Blessings Explicat and the multiplication of them agrees to the persons for whom they are desired in two respects 1. In respect of their for-mentioned Priviledges Sanctification Preservation in Christ Calling 2. In respect of their after-mentioned Dangers by Seducers who were crept in among them 1. In respect of their fore-mentioned Priviledges of Sanctification c. and so the Apostle desires this multiplication of grace for them 1. Though they be sanctified they were not so fully sanctified and had not been so long preserved and called but that they still wanted a further multiplication of grace they still stood more in need of the effects of mercy more inward peace and love they had not yet attained their full measure Phil. 3.13 2. To all that are sanctified preserved c. Though they were many he wisheth that every one might have a childs portion that blessings might be multiplyed to the whole multitude of Saints that there might not be one barren among them that as God had aful hand was rich in mercy so that his bounty might be dispersed to them all 3. To them only who are sanctified They only who had grace were capable of having grace multiplyed To these only who had the Apostle wisheth that more might be given There 's no growth where there is not a truth of grace nor can these distinguishing blessings of mercy love peace be desired at all for wicked men upon the supposition of their resolution to continue and proceed to be such 4. To them because they were sanctified preserved called How sutable was it for them who had formerly received these Priviledges to multiply and increase in holinesse for them to thrive who had a stock of sanctity for them who were preserved by Christ to be kept from hurt by sin for them who were called to be holy in all manner of holy conversation 1 Pet. 1.15 as he who called them was holy 2. This desire of the multiplication of these Blessings agrees to the persons to whom it is desired in respect of their after-mentioned danger by seducers who were crept in among them 'T is observable that both Jude and Peter salute the Christians to whom they wrote with this prayer for multiplication of these spirituall blessings that since these Christians had more enemies they might have more armour than others and that their graces might be multiplyed with their dangers 1. Observ 1. The sanctification of none is in this life so compleat but it admits of multiplication Mercy peace love even to you saith the Apostle be multiplyed There 's no plenary perfection on this side heaven The highest Saint in this life is not come to the fulnesse of his measure Ephes 4.13 Phil. 3.13 Blessed Paul thought not himselfe to have apprehended The perfectest Christian is perfectly imperfect when he begins imperfectly perfect when he ends when we have done all we are unprofitable servants The fullest vessell may have more wine poured into it without any fear of bursting none must bid God stay his hand They who think they have need of nothing have truely received nothing Till the Sabbath comes we must daily be gathering Manna Nihil praesumitur actum dum superest aliquid ad agendum he that resteth in the time of labour shall labour though in vain in the time of rest A Christian is not like a top that moves by going round and not by going forward not like the Sun in Hezekiah's time that stood still but like the Sun in its naturall course that goeth forward to the perfect day We must go from strength to strength Psal 84.7 till we appear before the Lord in Sion Where there 's no growing there is some decaying While we neglect to gain we spend upon the stock Sin is continually making breaches in our graces and we must be daily making them up our garment hath daily rents and therefore it wants constant mending the dust daily falls in our houses and therefore they want frequent cleansing our hearts are like to childrens faces after every washing they soon grow foul again Sanctification is nothing but a return to our first estate to which we cannot attain till death When the sting of sinne is gone the stain cleaves close and we had need wash seven times daily to get it out 2. God hath enough grace for every one of his children Observ 2. Grace is afforded and multiplyed indifferently to one as well as another though all have not grace equally yet all truely and according to their particular exigences As every good and perfect gift is from God so in a due proportion upon every Saint None so hath all grace as that every one hath not some Christ is a head that sendeth influence into every member Ephes 4.16 1 John 12. Of his fulnesse we have all received He is an over-flowing fountain of grace which though it may be imparted yet
lesse beloved endeavouring to do people good though against their will As Job's record so such a Ministers recompence is on high This for the first reason of the Apostles sending the following Exhortation to these Christians they were beloved The second follows The carefull diligence of the Apostle to further their spiritual welfare When I gave all diligence to write unto you of the common salvation And in that 1. First of the first particular With what mind and disposition he endeavoured their good or how he was affected in endeavouring to do them good I gave all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Explication whereof Explicat 1. I shall give the force and meaning of the words Diligence and all diligence 2. Gather from thence what kind of diligence and how qualified this of the Apostle here was The Apostle expresseth the forwardnesse of his minde and disposition in furthering their good by two words by his giving 1. Diligence 2. All diligence Diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Studium Solicitudo Diligentia Festinatio in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar here translates it solicitudinem solicitude or carefulnesse Beza studium study or earnest intention of mind Our new Translation renders it diligence as it doth also the same word Rom. 12.8 2 Cor. 8.7 Heb. 6.11 2 Pet. 1.5 Sometimes again it renders it carefulnesse as 2 Cor. 7.11 and forwardnesse as 2 Cor. 8.8 and earnest care as 2 Cor. 8.16 and haste as Mark 6.25 Luke 1.39 The Greek word comprehends all these significations for it signifieth an earnest and serious bending application and intention of the mind about the things which we are doing and this is study It importeth also such a serious bending of the mind as is with a fear of the future event and this is care carefulnesse or solicitude It also signifieth a speedy and chearfull putting of a thing in execution and this is diligence and festination forwardnesse hast The other word all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth to expresse his forward disposition to do them good increaseth and enlargeth the former He gave not some part of but all or his whole diligence For the Apostle doth here as the Scripture often else where put all for whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 10.18 2 Tim. 3.16 his whole diligence was bent this way and other things in comparison of this he neglected In this channell did run as it were the whole stream of his diligence 2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apostle here was 1. It was a solicitous carefull diligence He resented the danger of these Christians and feared their spirituall losse and hurt by Satan and his instruments The care of these faithfull ones was upon him as upon holy Paul was the care of the Churches Gal. 4.19 2 Cor. 8.16 2 Cor. 11.28 Paul was afraid of the Galatians of whom he travelled in birth till Christ was formed in them Love is ever solicitous doth its best and fears the worst Titus had an earnest care for the good of the Corinthians and among them none was offended but Paul burned 2. It was a studious and an intentive diligence It set his head and heart a working to do them good There was an earnest and vehement application of both to this imployment Faithfull Ministers are laborious they are peculiarly called labourers and they labour in the word and doctrine Paul laboured more abundantly than they all Timothy was to shew himselfe a workman All their titles as Fishers Souldiers Watchmen Labourers c. bestowed upon Ministers commend Jude's diligence 3. It was a chearfull willing diligence Studium est animi vehemens ad aliquam rem magna cum voluptate applicatio Bez. This he fully discovers both by the word diligence and giving diligence He was not forced to this imployment Paul 1 Cor. 9.17 tels us his reward came in a way of willing doing Jude had the constraint of love upon him his service was not like honey prest but of it selfe dropping His feeding the Church was his meat and drink This good worke was not done with an ill will 4. It was a speedy ready diligence it was with a holy haste The Seducers were already entred among these Christians There was now no room for delayes The beginnings of this mischiefe were to be crush'd While Ministers are lingring and doubting Satan is devouring They are souldiers and Victory loves to flie upon the wing of Expedition 5. It was his whole utmost entire diligence Such a diligence as Paul professeth he used when he said As much as in me is Rom. 1.15 I am ready to preach the Gospell This work he made his businesse and to it he gave himselfe in comparison of this his diligence for other things was but negligence For three years he warned every one night and day with tears Act. 20.31 Nay he was glad to spend and be spent 2 Cor. 12.15 He was fervent in spirit but in serving the Lord. 1. Observ 1. Greatest diligence is alway to be used about the best things about matters of greatest concernment The custom of the world is to use substantiall endeavours about circumstantiall and circumstantiall endeavours about substantiall imployments A holy remisnesse befits our care about the things of this life A Christian should keep his sweat and industry for the things of heaven when he useth the world it should be as if he used it not He should not pray or hear as if he heard or prayed not It 's madnesse to make as great a fire for the rosting of an egge as for the rosting of an oxe to follow the world with as much fervency as we do holinesse and about trifles to be imployed with vast endeavours It 's impossible to be too diligent for heaven and difficult not to be over diligent for the earth 2. Observ 2. All that Ministers even the best of them can do is but to be diligent to take pains and endeavour Paul can but plant Nostrum est dare operam Dei dare operationem Apollos waters God it is that gives the increase It is our part to be diligent it 's God that blesseth that diligence Aliud est docere aliud flectere One thing to preach another to perswade The organ-pipes make no musick without breath He that teacheth the heart sits in heaven God must have the praise in the successefulnesse of the Ministry Non scoundum profectum sed laborem non secundum quod valuimus sed quod voluimus his glory must not cleave to our fingers nor must Ministers be discouraged in the want of successe God never required that at their hands He accepts of their willing mind nor doth God reward them according to peoples proficiency but their own industry 3. Observ 3. Diligence in duty is the commendation of Ministers
Stand still and see the salvation of the Lord. And 1 Sam. 11.13 To day the Lord wrought salvation in Israel 2. For the power and providentiall care of God wherby he lets not his people want what is fit for them Psal 78.22 When they desired food they trusted not in his salvation 3. For the garments of joy and feasting which they were wont to wear upon occasion of publick victories and deliverances Psal 132.16 Isai 61.19 I will choath her priests with salvation And Psal 149.4 He will beautifie the meek with salvation 4. For the Authour of salvation whether temporall or spirituall Isai 12.2 Psal 27.1 The Lord is my light and my salvation And Luke 2.30 Mine eyes have seen thy salvation 5. For the Entrance into the estate of blessednesse John 4.22 Heb. 2.3 2 Cor. 6.2 and so the means of salvation the Gospell as Act. 28.28 Salvation of God is sent to the Gentiles and they will hear it and the imbracing of those means by faith together with holinesse of life are called salvation Luke 19.9 This day is salvation come to thy house So Ephes 2.8 Rom. 11.11 6. For our blessednesse and glorification in heaven whereof there are two degrees The first At the time of our death Acts 16.17 Rom. 10.10 when the soul being loosed from the body is carried into the third heavens The second At the day of resurrection when body and soul shall be received up into heaven by Christ Rom. 13.11 Now is our salvation nearer then when we believed And Heb. 1.14 Heirs of salvation c. 7. For our blessednesse as comprehending both our entrance into it here and the perfection of it hereafter Heb. 2.3 Acts 4.12 Acts 13.26 If we neglect so great salvation Ephes 1.13 The Gospell of your salvation 2 Pet. 3.15 Account that the long-suffering of the Lord is salvation In this last sense I take it in this place The Apostle gave all diligence to write unto them so of the means way and entrance of salvation in grace that they might happily at length enjoy and partake of it in glory and so of the fulnesse thereof in glory that they may not neglect the entrance into it in grace And deservedly is the happy estate of the faithfull both in semine and in fructu in the first fruit and full crop in grace and glory called salvation For First It is an estate of deliverance from the greatest enemies Heb. 10.31 1 Thes 1.10 All the most cruell oppressive enemies in the world are nothing to the fury of the great God the wrath to come the defiling and destroying power of sin the curse of the Law slavery to Satan 2. It is a deliverance of the soul the precious eternal soul Mat. 10.28 What triumphs have been kept for deliverance of bodies from slavery What trophees pillars have been erected to those who have saved our Estates and Liberties and Countrey These were but the shadows of Saviours 3. It 's a deliverance from every Adversary to be sure from adversity by every Adversary A compleat deliverance Nothing hurts the delivered by Christ Luke 1.71 they are delivered from all that hate them No sin no divell nor crosse nor death shall hurt them They are all conquered enemies 4. It 's a deliverance from every enemy fully Luke 1.69 Heb. 7.25 Rom. 8. Christ is a horn of salvation and able to the full to save all them that come to him from the guilt and condemnation of sin They are fully justified in this life There is no condemnation to them who are in Christ their iniquities are blotted out as a cloud they are forgotten and forgiven thrown into the bottom of the sea and subdued Mic. 7.19 Though they be sought for yet can they not be found Ephes 5.27 And from the defilement and presence of sin they are fully saved in the next life no spot or wrinkle or any such thing shall there be in glory no mixtures of sin with grace Nothing that defiles shall enter into the new Jerusalem Here the people of God are perficientes perfecting there perfecti perfect They shall let their mantle of corruption fall when they go up to heaven 5. It 's a perpetuall deliverance everlasting salvation not for a few years as were the deliverances of Israel by their Saviours It is a happy security and a secure happinesse The saved by Christ shall never fall never fall totally into sin or for sin 1 Pet. 1.5 They are kept by the power of God through faith unto salvation 6. It 's a positive deliverance a preservation not from evill onely but to good also a preservation in grace and unto glory 1 Tim. 4.18 1 Pet. 1.4 Paul cals it a preservation to an heavenly Kingdom to an inheritance incorruptible undefiled that fadeth not away where the perfection of all delights in the fruition of a soul-satisfying good shall make us forget all our troubles Heaven is an eternall triumph over all our former adversaries and adversities 1. Observ 1. The faithfull have many enemies What need else of this salvation Satans designe is their destruction either for sin or by sin or both He lieth most in wait for the soul enriched with holinesse and like the thiefe in the house takes most care to find the Jewels Let not the faithfull be secure or discouraged not secure though Christ saves yet our hearts betray us And Satan is a waking enemy not discouraged for Christ is a waking friend a powerfull Saviour 2. Observ 2. They who are out of the way of salvation out of Christ and without holinesse are without safety Secure they often are but never safe Sometimes they are kept from bodily dangers and preserved by the generall providence and the universall care of God extended to all his works but alas this amounts not to Judes salvation it is rather reservation then preservation All the care of God toward the wicked is but as the provision that a Jaylour bestowes upon his prisoner to keep him alive against the day of execution so that a sinners preservation is not only common but cursed A sinners security is not from want of danger but discerning If the Command of God be not a hedge to keep thee from being a straying sheep his care shall be no hedge to keep thee from being a devoured sheep Was it dangerous for them of old to be shut out of the Ark and the City of Refuge and to be without bloud upon their door posts and is it not dangerous to be without a Jesus to deliver us from the wrath to come 1 Thes 1.10 They who will not be preserved from Satan as a seducer in their life shal never be preserved from him as a destroyer at their death Of this more before 3. Observ 3. The salvation of the faithfull is begun in this life Here they are Saints and here they are saved Heaven is but the flower of
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
Sum ex reprobis Aug. Observ 5. Justus quis est nisi qui amanti se Deo vicem rependit amoris quod non fit nisi revelante spiritu per fidem homini aeternum Dei propositum super salute sua futura Bern. Ep. 107. Censure thou mayst their actions but not determine their end Many a Saint recollecting how far himselfe was suffered to go before he returned may truely say I le never despair of any for surely Lord there never will be a baser heart then mine for thee to deal with Sinners must have thy pity not thy despair That the end of their wayes will be death it 's thy duty to declare That the end of those who for the present walk in those wayes will be death it 's thy sin thy danger to determine Least of all despair of thine own salvation This conclusion I am one of the reprobates ought to be repelled as a tentation not more groundlesse than dangerous 5. Whosoever is exempted from this appointment to condemnation is engaged to be eminent and singular in his love to God No motive to love is so effectuall as to be prevented by love Gods love to the elect was early eternall They were chosen by God before they could chuse God How due a debt is love to him when we were who loved us without due debt before we were We ought to love him more than others who is incomparably more lovely and who loved us more than others when we were no more lovely than others Should not we single him out for our God who infinitely excels all and who singled us out for his people when we were no better than any What was it beside election that made Saints by grace of sinners by nature and as I may say white paper of the foulest dunghill rags what but this went between the holiest Saint and the most flagitious sinner both were cut off from the same piece and formed out of the same clay 6. Observ 6. Luk. 12.32 Rom. 8.33.35 c. An timendum est ne tunc de se homo desperet quando spes ejus ponenda demonstratur in Deo non autem desperaret si eam in scipso superbissimus infelicissimus poneret Aug. de bon pers l. 2. c. 22. The faithfull may be strongly armed against tentations to despair The decrees of God depend not upon the pleasure of mans but Gods will The Angels and Adam who fell from integrity plainly shew what would become of man who now hath the treachery of sin within him and the battery of tentation without him if divine predestination were removed Forbear then wretched Pelagian to make the supposed dependence of predestination upon mans will a ground of courage and the certain dependence of mans will upon predestination a ground of despair Proud potsheard expect not happinesse without more humility Lord how soon should I embezzel my happinesse and prove a beggerly prodigall shouldst thou give me my portion into mine own hands 7. Observ 7. incite the best to humility He who fares best hath no cause of insultation over him who speeds worst The least mercy deserves thankfulnesse the greatest allowes not pride The reading of what the worst are and shall be should instruct us what the best had been and should be without free-grace which alone makes the difference Col. 3.12 Humble tendernesse is the badge of election as the elect of God put on bowels Grace found the richest Saint but a beggerly sinner Mat. 5.3 1 Cor. 1.27 and grace makes the richest in possession to be poorest in spirit God hath chosen the weak to confound the mighty not the mighty to domineer over the weak Every receipt is an almes and the best furnished Christian doth but proclaim that he hath been oftenest at the door of mercy The taller thou art in grace the more need thou hast to stoop would'st thou enter into the meditation of thy present estate without danger 8. Observ 8. Forbearance of punishment is no argument to the finally impenitent of their totall immunity from punishment They are bill'd and book'd by God and at length God will call in his debts and the longer he stayes with the more interest The judgements of God are sure if they be late With God delay wears nothing out of memory nor is any thing gained by protraction All things to the Ancient of dayes are present How fruitlesse is a sinners league with hell The Lord laugheth at him for he seeth that his day is coming Mundi laetitia impunita nequitia Grudge not to see impenitency and prosperity go together What 's all a sinners mirth but a litle unpunish'd wickednesse The thunder-clap of wrath will soon make his wine of mirth soure He who now goes on so pertinaciously in sin must either undo or be undone His chear may seem excessive but there 's a reckoning coming which though it be the last yet is it as sure as any part of the entertainment 9. Observ 9. Ministers ought not to propound to the people a reprobation absolute from the means Reprobation is not so to be preached as though men were to be damned whatsoever they doe Nempe hoc verissimum est ita sanè sed improbissimum importunissimum incongruentissimum non falso eloquio sed non salubri ter valetudini humanae infirmitatis apposito Aug. de bo per. l. 2. c. 22. but so as that it may be manifested that destruction is the fruit of impiety It 's possible a Minister may preach what is true concerning Gods absolute decree to save and reprobate men and yet not in that due manner in which he ought to speak For example should a minister preach thus to his people Whatsoever you doe ye shall be such as God decreed ye should be c. This is indeed a true doctrine but it seeming to separate the end from the means it is so true that withall as Augustin saith it is most inconvenient and pernicious because it is not wholsomely applied to humane infirmity Now it is the part of an unskilfull Dolosi vel imperiti Medici est etiam utile medicameutum sic alligare ut aut non profit aut obsit Aug. de bo pers l. 2. cap. 21. or deceitfull Physician so to apply a good playster that either it shall do no good or do hurt Therefore Paul speaking of the reprobates whose end is destruction addeth whose God is their belly whose glory is their shame c. and here Jude having said that these seducers were ordayned to condemnation subjoyneth ungodly men who turn the grace of God into lasciviousness To the handling whereof I now proceed This for the first part of the first argument to move the Christians Earnestly to contend c. The Argument is the dangerousness of the company of these seducers The first part whereof was a description of their entrance The Second followes the description of their impiety they having got entrance Two wayes
persons Eph. 6.9 Col. 4.1 The wrath of God in his crectures fire sword sicknesse makes no distinction between the greatest Lords and the poorest slaves How much lesse will Christ himselfe make when all shal stand naked before his tribunall 4. Observ 4. Christ hath power to do what hee will with us or ours This only Lord hath no master to whom to give an account And how far should any of his servants be from expecting that hee should give an account of any of his actions to them It should suffice them that what-ever befalls them it is from the Lord Job 1.21 The Lord giveth and the Lord taketh away Whensoever he removes any comforts if we find our selves too ready to say to instruments as did the Owners of the colt What do ye loosing and removing it we should be silenc'd though not with that answer which was return'd by the Disciples to them The Lord hath need of it yet with this Luk. 19.33 34 He sees it needful for us that thus it should be Whensoever he commands the hardest duty inflicts the smartest stripes c. every servant of Christ should stop their murmuring mouths with this The Lord wil have it thus 5. Observ 5. Eph. 4.4 5. Luk. 12.45 The servants of this one and only Lord should be at unity among themselves Fellow servants must not fall out and beat one another The servants of this one Lord should be of one mind Though some may have higher some lower imployments in Christs family yet all are but servants to this only Lord and all their services meet in this one end of glorifying him In this respect the Apostle saith He that planteth 1 Cor. 3.8 and he that watereth are one The servants of Christ should shun division because Christ is not divided They cannot forgive one another so much or so often 1 Cor. 1.13 as their Master hath forgiven them 6. Observ 6. How carefull and wary should we be in using the creatures All the comforts which we enjoy are the goods of this Lord we are but stewards of them What we use must be used for not against our Lord learning riches honour nay our selves are of and from him and therefore should be for him All our injoyments are but borrowed we must therefore use them well not spot and stain tear and cut them by sin least we be ashamed when we are to return them back to the owner 7. Observ 7. We should neither give nor receive ambitious and flattering titles of honour Christ gives us the reason one is our Lord and Master Mat. 23.8 9 10. even Christ Wee should so acknowledg a superiority among men as to be fearfull of causing pride in men The carriage of a servant to his earthly Lord must be such as that his Lord may know himselfe not to be the only Lord. When they cryed up Herods voice for the voice of God and not of man Act. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would not bear it He made him immediately to become wormes meat who but just now was mens idol 8. Observ 8. There 's no possible escape for Christs enemies If they had another Lord or potentate to match Christ in strength they might flye to him to defend them from Christ but Christ is the only Lord and woe to them who have him for their only enemy Can thy heart endure or thy hands be strong in the day when this Lord shall deal with thee Ezek. 22.14 Isai 10.3 Jer. 4.13 Foolish sinner who if thou wilt needs be contending dost not chuse one of thy fellow-worms to contend with But thou dost as vainly contend with thy maker as doth the smoak with the wind the wax with the fire the stubble with the flame or the snow-ball with the sun when thrown against it Acts 9.5 Psal 2.12 It s hard to kick against the pricks Thy greater wisdome is to kiss the Son with a kiss of sincere and hearty love worship homage lest he be angry and thou perish from the way There 's no flying from him but by flying to him All must one way or other be subject to him Rom. 14.10 11. either as servants or as slaves either under his grace or under his wrath 9. Observ 9. All doctrines and practices are to be abhorred which derogate from the dignity of this only Lord. Doctrines especially the popish which deprave our redemtion by this Lord with the doctrine of merits The worship due to this Lord by the doctrines of image-adoration and the Popes headship the authority of this Lord by the doctrine of Saints intercession and the Popes pardoning of sins Practices of those who serve the times in stead of serving the Lord love their pleasures more than God serve their bellies Rom. 16.18 their lusts themselves as if they were their own Lords the humours of vile men their father the divell Joh. 8.44 Quam multos habet dominos qui unum non habet Oh how many how ignoble how poor how cruell are the Lords of that man who hath not this one this only Lord 10. Great is the happinesse of Observ 10. and strong are the engagements upon every servant of this only Lord. But of this largely before Page 12.13.14.15.16 VER 1. Thus much for our Saviours dignity in respect of his place and authority as he is called the only Lord. His dignity in respect of his divine nature and essence followes He is called also God For Explication whereof briefly Thus This title is not here to be taken 1 Improperly as it is Explicat 1. given to false gods or idols Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyphemus Cyclops dicit se tantum offerre victimas ventri suo qui maximus esset deorum Eurip. Exod. 21.6 and 22.8 Deut. 19.7 Psal 82.16 and 138.1 Joh. 10.34 35. Num. 10.35 36. Isai 4.7 6.20 2 Sam. 7.6 which are accounted gods in the depraved apprehensions of blind and seduced heathens Act. 14.11 12. 1 Cor. 8.4 5. Act. 17.29 2. To the divell who is called the God of this world 2 Cor. 4.4 In regard the wicked world obeys him and fulfils his commands as if he were a God John 8.44 3. To those things which men preferre before God as the belly is called the God of some men Who serve their bellies and not Christ Rom. 16.18 4. To Kings Princes Magistrates who are in the room and place of God exercise the judgments of God 2 Chron. 19.6 and are ordained by God Rom. 13.1 5. To the Ark of the Covenant to which metonymically the name of God is given the signe being often put for the thing signified But 2. Properly for God the maker and preserver of all things though not 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and indefinitely signifying the whole Trinity the divine essence common to the Father Son and holy Ghost Mat. 4.7.10 Joh. 4.24 c. But 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
treasnre for a trifle a mountain of gold for an heap of dung the pure lasting fountain for the muddie broken cistern Eternity for a moment realitie for a shadow all things for nothing And therefore 4. The denyall of Christ is the height of folly and the forsaking of our own mercy Acts 4.12 Christ is the only remedie against death to deny the remedic is to perish unavoidably He who denies him who is the Saviour nay Salvation cannot be saved no not by Salvation it self No disease kils that soul who casts not away this Physick but he who refuseth the means of recovery concludes himself under a necessitie of destruction How shall wee escape if wee neglect this great salvation Hebr. 2.3 Other sins put men upon a possibilitie the deniall of Christ upon a necessitie of damnation They who deny Christ shall be denyed by Christ He often denies them in this life 2 Thes 2.11 Ps 81.11 12. by leaving them to serve and love those lords whom they have chosen in stead of him and by a denyall of any power to them ever to return to him whom they have renounced yea Apoc. ult 12. As in the case of Spira and Judas by a denying them to their own consciences which oft flash into their faces the flames of hell for the quenching whereof they sometimes relinquish though in vain those trifles for which they denyed Christ But most assuredly will Christ deny these Christ-denyers at the last day he will be ashamed of them not know them and banish them from his presence notwithstanding their calling Lord Lord Mat. 7.23 and hypocriticall claiming of former acquaintance with him He that denies Christ denies a Lord who will destroy all Rebels Luk. 19.27 he denies a Lord not weak titular and mortall but just everliving and omnipotent 5. The practical denyal of Christ discovers a most rotten and unsound heart What greater falsness imaginable than to professe and deny Christ at the same time to put on his cloak for securitie in sinning to speak service and live opposition to him to call him Master only to mock him and to do the work of his enemies not to serve him whom we do serve to be in the skin a Christian and in the coar an Heathen Certainly this meer outside complementall Christianity that bowes to Christ and yet buffets him shall one day be found to have had profession onely for an increase of judgment Oh how just will it be for those who never truly loved Christ notwithstanding their professions to hear Christ professing that he never-knew them The rotten professor is the fittest fuell for eternall flames 6. The denyall of Christ implies the greatest unthankfulnesse If it be an unkind wickednesse to deny a creature a servant that fears thee what is it then to deny that Lord whom thou shouldst fear If to deny a Father that begat the body what is it then to deny God that created the soul If to deny a wife with whom thou art one flesh what is it to deny the Lord with whom thou art one spirit What evill have any found in him to forsake to renounce such a Master How great was his goodnesse to take such unprofitable servants as we are into the family of his Church What saw he in in us more then in heathens to reveal to us the light of his truths and the mysteries of salvation What an honour did he put upon us when he took us for his by baptismal initiation Were not the imployments ever noble safe and sweet which he put upon us is not the reward rich and bountifull which he hath promised Must not our own consciences be our own accusers when he requires of us the reason of denying him OBSERVATIONS 1. Christ accounts a verball outside profession Observ 1. contradicted by an unholy conversation to be no better then a renouncing of him The profession of the lip without the agreement of the life most dishonours God How ready will the ignorant be to think that God allows the sins Ezek. 36.20 or that he cannot punish the impiety of those who professe profanely Deus non quaerit obsequiorum speciem sed affectus puritatem Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts must he be who hath nothing but falseness in the inward parts God seeks none to serve him but such as serve him in truth The service of the soul is the soul of service The singlenesse of the intention is the sweet of a performance and makes it even a Sacrifice with marrow Sacrificium medullatum All our professions and speculations without holiness are but profanations And of him that hates instruction Psal 50.46 God justly requires the reason of his taking his Covenant into his mouth Profane professors are but wens upon the face of Religion which God will one day cut off The higher the building is raised which wants a foundation the greater will be its fall and the more eminent mens appearances of religion are the more shamefull will be their apostacie if they want the foundation of sinceritie A sincere Professor though he do not actually forsake all for Christ is habitually prepared so to do when Christ shall require A meer formall professor though he do not as yet openly renounce Christ yet is prepared to do so when his interest shall call him to it 2. The excellency of any way or person Observ 2. is not to be judged by the regard it ordinarily findes among men Christ himself cannot want a denyall by foolish men If it be put to the vote Barrabbas will have more voyces then Christ The wayes of Christ are never the worse because wicked men renounce them rather their rejecting of them speaks them holy Let us not be offended at Christ because he is by most denyed Blesse God if thou hast an heart to own him and remember 't is a signe of a gracious heart Psal 119.127 when the wicked make void the Law of God therefore to love his Commandments 3. Observ 3. It is the great Interest of Christians to take heed of denying Christ To this end 1. Deny your selves That man which sets much by himself will never reckon much of a Saviour He who hath not learn'd to deny himself when Christ and Self come in competition and meet on a narrow bridg will endeavour to make Christ go back Quando à me ipso alienabor me perdam Revelle te à teipso ut Deo inseraris Divide te à teipso ut cum Creatore uniaris Bern. He who doth not account himself nothing will soon esteem Christ so Let the heart be taken off from any thing which may take thee off from Christ Crucifie every inordinate affection Beseech God to alienate thee from thy self and to annihilate in thee what-ever opposeth Christ Reserve nothing in thee from his stroke although the lot fall upon Jonathan And resolve to
enemies A greater punishment undoubtedly to those proudest of creatures then was that to Bajazet whose back famous Tamberlane used for an horsblock to raise him up to his Steed when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys 2. By the last judgment there shall be an accession of punishment to these angels in respect of their restraint because then they shall be unable to seduce the wicked or to hurt the elect any more Their chain now more loose shall then be so strait that they shall never come neer nor among the Saints of God A vehement vexation to those malicious spirits whose element is mischief and their torment restraint from doing hurt They now deem it some lessening of their torment to be suffered to tempt men to sin They think themselves hereby somewhat revenged on God as he that defaceth the picture of his enemy when he cannot come at his person easeth his spleen a little or as the dog somewhat breaks his rage by gnawing the stone when he cannot reach the thrower They now walk abroad as it were with their keeper but then they shall be closely confin'd yea dungeon'd Now they contain their hell then their hell shall contain them In short As the punishment of wicked men shall be at the full when their souls and bodies are reunited and both cast into hell so the torment of these angels shall be compleated when at the last day they shall be so fettered in their infernall prison as that there will be no possibility of stirring forth They are now entred into divers degrees of punishment but the full wrath of God is not powred out upon them till the day of judgment OBSERVATIONS 1 No secrecy can shelter sin from Gods observation Observ 1. He who will make sins known to conscience and all spectators must needs know them himself Sins are undoubtedly written in if they be read out of the book God need not wrack no nor ask the offender to know whether he hath sinn'd or no he searcheth the heart Jer. 17.10 Psal 11.4 he tryeth the reins his eyes behold his eye-lids try the children of men He compasseth he winnoweth our paths and is acquainted with all our wayes Psal 139. Whither shall we flie from his presence He understands our thoughts afar off knows them long before they come into us and long after they are gone away from us All the secrets of our hearts are dissected anatomized and bare-fac'd in his eyes He who knew what we would do before we did it must needs know what we have done afterwards There 's nothing existing in the world but was before in Gods knowledg as the house is first in the head before erected by the hand of the Artificer He made us and therefore knows every nook and corner and turning in us and we are sustained and moved by him in our most retired motions How plainly discerned by him is the closest hypocrite and every Divel though in a Samuel's mantle We can onely hear but God sees hollownesse We do but observe the surface but Gods eye pierceth into the entrails of every action He sees not as man sees Man looketh on the outward appearance but God looketh on the heart How exact should we be even in secret walkings we being constantly in the view of so accurate an observer We should set the Lord always before us The eye of God should ever be in our eys the presence of God is the counterpoyson of sin Whensoever thou art sinning remember that all thou dost is book'd in Gods omniscience Latimer being examined by his Popish Adversaries heard a pen walking behind the hangings to take all his words this made him wary how he express'd himself but more cause have we to fear sin since God writes down every offence and will one day so read over his book to Conscience that it shall be compell'd to copie it out with infinite horror God did but read one page one line of this book one sin to the conscience of Judas and the terror thereof made him his own executioner 2 How foolish are sinners Observ 2. who are so despairing at and yet so fearlesse before the pronouncing of the last sentence Most irrationall is that resolution Because sentence against an evill work is not executed speedily therefore to be fully set to do evill Eccles 8.11 How wise were it to argue contrarily Because the sentence is deferr'd therefore let us labour to have it prevented and to say with the Apostle 2 Pet. 3.11 What manner of persons ought we to be The deferring of judgment is no signe of its prevention the speedy repentance of sinners would be a much more comfortable prediction Wrath when it is to come may be fled from when once it is come it is unavoidable Christians be as wise for your souls as the Egyptians were for their cattel who fearing the threatning of bail took them into houses Faith in threatnings of judgment may prevent the feeling of judgments threatned For your souls sake be warned to get your pardon in the blood if ever you would avoid the sentence of the mouth of Christ If the Judg give you not a pardon here he will give you a sentence hereafter It 's onely the blood of Christ which can blot the book of Judgment Judg your selves and passe an irrevocable sentence upon your sins if you would not be sentenc'd for your sins Repent at the hearing of Ministers in this your day for if you put off that work till God speaks in his day Repentance it self will be unprofitable If you harden your hearts here in sin the heart of Christ will be hardened hereafter in his sentencing and your suffering The great work of poor Ministers is the prevention of the dreadfull sound of the last Sentence Knowing the terror of the Lord they warn you All the hatred we meet with in the world is for our loving plainness herein but we will not cease to warn you with tears as well as with sweat we can better bear your hatred here then either you or we bear Gods hereafter and we had rather your lusts should curse us here then your souls to all eternity If our voyce cannot make you bend Gods will make you break If you will not hearken is it not because the Lord will slay you 3 Great is the sinfulness of rash judgment Observat 3 It 's a sin that robs Christ of his honour whereby a man advanceth himself into Christs Tribunal and which takes the work of judgment out of Christs hand and therefore the Apostle Rom. 14.10 1 Cor. 4 5. strongly argues a-against it from the last judgment Christians commit this sin both by a curious inquisition into the wayes of others for this end that they may finde out matter of defamation and principally by passing of sentence or giving of censure against the persons and practices of others without a
the wicked lest we fall from our own stedfastness If Satan double his rage let us double our guard Doctor Taylor reports of a noble Lord who was wont to say That he would never go without a sword so long as there was a Papist about the Court Never let us lay off our spirituall weapons till Satan be taken from us by judgement or we out of his reach by death Let us even taught thus much by our adversary make the shortnesse of our time a motive to lay out our selves the more for God short seasons require speedy services The nearer we come to judgement the fitter let us labour to be for it Let the sweetest part of our lives be at the bottom and as Samsons let our last prove our greatest goodnesse To conclude this Let those poor soules who are daily buffetted by Satan consider that his judgement is approaching that all conflicts with him shall then be at an end and that the fury of his assaults prove not their success but the shortnesse of continuance Thus far of the first particular considerable in the punishment of these Angels at the Bar viz that to which they are reserved to Judgement The second follows the time when they shal be brought to judgement viz. at the Great day Two things for the Explication hereof 1. Explication How the word Day is here to be taken 2. In what respect it s called a Great day For the first There are three opinions 1. Some take the day here spoken of precisely and properly as if the day of the last judgement should not exceed that space and proportion of time 2. Some conceive that by the Day is meant a 1000 years because some are said to sit on thrones and have judgement given unto them that is power of judging and to live and raigne with Christ a thousand years Rev. 20.4 But I conceive that this judgment and raign of a thousand years cannot be understood of the last Judgement because death the last enemy shall in the Resurrection be destroyed now after the end of the thousand years mentioned by Saint John Satan shall be loosed out of prison and the nations deceived by him shall compasse the camp of the Saints about Isai 27.1.2 14.3 12.1 4.1.2 2.11.17 Per quot dies hoc judicium extendatur incertum est scripturarum more diem poni solere pro tempore nemo nescit Aug. l. 20. de Civ Dei cap. 1. Mat. 7.22 Luk. 21.34 2 Tim. 1 12.18 4.8 Joh. 6.39 40. 44.46 54. 2 Pet. 3.7.12 Rom. 2.5.16 Act. 17.31 Apoc 6.17 and the beloved City and fire shall come down from God out of heaven and devour them 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly for time indefinitely it being in Scripture very ordinary to put a day for time In an acceptable time have I heard thee in a day of salvation have I helped thee Isai 49.8 If thou hadst known in this thy day Luk. 19.42 Your father Abraham rejoyced to see my day Joh. 8.56 c. There must be a day wherein that great work of judgement shall begin but the duration thereof is to be measured by the nature of the thing and the counsell of God With Augustine I determine nothing peremptorily concerning the continuance of the last judgment day For the second the greatnesse of this day The titles given it in the Scripture speak it great it being called that day the last day the day of judgment and perdition of all ungodly men The day of God the Lord The day when God shal judge the secrets of men a day wherein he will judge the world in righteousness the day of wrath and revelation of the righteous judgement of God the day of the Lambs wrath the day of Jesus Christ Phil. 1.6.10 c. More particularly this day of Judgement is called great in respect of the Judge Judged Properties of the Judgment 1. The Judge who is Jesus Christ And herein two particulars are considerable 1. That Christ shall be Judge 2 Wherein his being Judge shall make the day great The first is evident 1. From the frequent and expresse mentioning him as Judge in Scripture which assures us that God shall judge the secrets of men by Jesus Christ Heb. 10.27 Tit. 2.13 Act. 10.42 Phil. 3.20.4.5 1 Tim. 6.14.15 Rom. 2.16 that Jesus Christ shall judge the quick and the dead 2 Tim. 4.1 that the Lord Jesus shall be revealled from heaven 2 Thes 1.7 that the Son of man shall come in the glory of his Father Mat. 16.27 that they shall see the son of man coming in the clouds of heaven with power and great glory Mat. 24.30 that the son of man shall come in his glory Mat. 25.31 that hereafter we shall see the son of man coming in the clouds of heaven Mat. 26.64 that the same Jesus who is taken into heaven shall so come in like manner as he was seen to go into heaven Act. 1.11 that he cometh with cloudes and every eye shall see him Rev. 1.7 In which respect the day of Judgement is call'd The day of the Lord Jesus Christ 1 Cor. 1.8 so 1 Cor. 5.5 2 Cor. 1.14 Phil. 1.6.10 and Phil. 2.16 And the seat of judgment is call'd The judgment seat of Christ Rom. 24 10. 2 Cor. 5.10 And some understand that place Heb. 4.12 The word of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerner of the thoughts concerning the Hypostatical word c. Nor is the old Testament destitute of testimonies of this kind though somewhat more obscurely exprest Abraham speaks to the son of God when he said Shall not the Judge of all the earth do right Gen. 18.25 And the Father spake to the Son when he said Thou shalt break them with a rod of iron thou shalt dash them in peices like a Potters vessel Psal 2.9 And that of Isaiah chap. 45.23 By my selfe have I sworn unto me every knee shall bow the Apostle Rom. 14.11 applies to Christ and thence proves that we shall all stand before his judgement seat 2. By Gods appointment of him and giving him authority to judge He is ordained of God to be the judge of quick and dead Act. 10.42 He will judge the world by that man whom he hath ordained c Act. 17.31 Humilitas carnis no strae throno judicator is honorata est Cypr. in ser deaf Sedebit judex qui stetit sub judice damna bit veros reos qui factus est falsus reus Aug. Homil. 150. Pater dedit ei potestatem facere quia filius hominis est cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est sed quia filium Dei secundum id quod in forma Dei aequalis est patri videre iniqui non possunt oportet judicem vivorum mortuorum coram quo judicabuntur justi videant iniqui Aug. lib. 1. de trin c. 13. Patrem
only in himselfe but as he is attended by others and so he will make the day great if we consider 1. by whom 2. by how many he shall thus be attended 1. By whom They shall be creatures of great glory and excellency The glorious Angels shall be Christs attendants at the great day in which respect Christ is said to come Luk. 9.26 in the glory of the holy Angels and Mat. 25.31 it 's said that the Son of man shall come and the holy Angels with him and Luk. 12.9 that Christ will deny some before the Angels of God and 2 Thes 1.7 the Lord Jesus shall be revealed from heaven with his mighty angels These angels that excell in strength are his heavenly hosts his Ministers to do the pleasure of Christ their great Lord and Commander If at the time of his Nativity Tentation Passion Resurrection Luk. 2.13 Ascension they readily gave Christ their attendance how much more shall they do it at the great day when all the glory of Christ shall be revealed Luk. 7.53 Gal. 3.19 Deut. 33.2 Illi in obsequio hic in gloriâ Illi in comitatu hic in suggestu illi stant hic sedet hic judicut illi ministrant Ambros lib. 3. de fid Mat. 24.31 Psal 103.20 2 Thes 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.4 1 Thes 4.17 If at the promulgation of the Law upon Mount Sinai Angels waited upon him how readily shall they serve him when he shall come to Judgment for the execution of that Law What glory shall be in that day when the very servants of the Judge who shall wait upon him run at every turne and upon every errand who shall blow the Trumpet summon to appear bring the prisoners before the Bar and take them away again when even these waiters I say shall be Angels of power the heavenly host every one being stronger then an earthly army holy Angels creatures of unspeakeable agility and swiftnesse glorious Angels who as much exceed in glory the greatest Emperour in the world as the Sun in the Firmament doth a clod of earth Nor can it be but the day must be very illustrious if we consider that the Saints shall appear also with Christ in glory that they shall meet the Lord in the air and be witnesses for nay assessors with Christ in judgement and partakers of that victory which in the last day he shall have over all his enemies That all the enemies of Christ and his Church shall stand before the Saints to be justly judged whom they in this world have judged unjustly and in a word that every one of these Saints shall in their spiritual bodies shine as the Sun Mat. 13.43 when it appears in its perfect lustre But 2 Christ as attended will make the day great if we consider by How many he shall bee attended At that great day there shall be a generall assembly a great number even all his servants waiting upon him both Saints and Angels hence 1 Thes 1.13 is mentioned the Coming of the Lord Jesus with all his Saints and Eph. 4.13 the meeting of all In this glorious concourse there shall not be one wanting If Christ will raise up every Saint from the grave then doubtlesse shall every Saint appear in glory at the last day Joh. 6.39 He will not lose his cost laid out upon them But if he bestowes new liveries upon his servants they shall all when adorned with them wait upon him Nor shall there be one Angel but shall glorifie him in that day Psal 148.2 Heb. 1.6 If all the angels of God are commanded to praise and worship him then undoubtedly will they performe this duty at that day wherein the glory of Christ shall be so eminently manifested all the holy angels Mat. 25.3 shall come with the son of man And if all the Angels and Saints must wait on Christ the number must needs be vast Heb. 12. and the multitude exceeding great of angels there must be an innumerable company Myriads ten thousands of Saints or holy ones Dan. 7.10 Jude 14. a definite number being put for an indefinite And about the throne Rev. 5.11 are said to be ten thousand times ten thousand and thousands of thousands ten thousands of Saints An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai Deut. 33.2 Vid. Rivet in loc in allusion to which the triumphant Ascension of Christ into heaven is described Psal 68. to be with twenty thousand Chariots even thousands of angels and of those who stood before the throne clothed with white robes and having palmes in their hands there was Rev 7.9 a great multitude which no man could number c. Now if the glory of one angel was so great Judg. 6.22.13.22 that those who of old time beheld it expected death thereby and if for fear of an Angel whose countenance was like lightning the keepers Mat. 28.4 did shake and became as dead men how great shall be the glory of all the millions of Angels and Saints at the great day when God shall let out his glory unto them and fill them as full of it as they can hold that he may be admired in them Who can imagine the greatnesse of that day wherein the Judge shall be attended with so many millions of servants every one of whom shall have a livery more bright and glorious then the Sun The splendor of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world than doth theirs excell the sporting and ridiculous acting of their more serious solemnities by children in their playes 2. This day of Judgement shall be great in respect as of the Judge so likewise of the Judged and the judged shall make the day great as they fall under a fourfold consideration or in four respects 1. In respect of the greatnesse of their company and number 2. The greatnesse of their ranks and degrees 3. The greatnesse of their faults and offences 4. The greatnesse of their rewards and recompences 1. In respect of the greatnesse of their numbers When many persons are tryed and judged many prisoners cast and condemned we ordinarily say that the Assizes or Sessions are great though the number of the persons judg'd be not so great by an hundred parts as the number of those who stand by to hear the Tryall How great then shall the day of Judgement be wherein all shall be tryed and judged It was of old prophesied by Enoch that the Lord would execute judgement upon all Before the Throne of the Son of man all nations shall be gathered Mat. 25.32 Rom. 14.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.10 Act. 17.31 And 2 Thes 2.1 the day of judgement is call'd the time of our gathering together unto Christ We must all appear before the judgement seat of Christ that every one may receive the things done
in the body c. He cometh with cloudes and every eye shall see him Rev. 1.7 He is call'd The judge of the whole earth Gen. 18.25 All men are divided into two sorts or ranks 2 Tim. 4.1 1 Pet. 4.5 Apoc. 20.12 living and dead and both these shall Christ judge Act. 19.42 Who hath power over all flesh Joh. 17.2 Who shall reward every one according to his works Mat. 16.27 And to whom God hath sworn every knee shall bow Isai 45.23 Rom. 14.11 So that if there should but one be exempted from appearing before Christ at the last day the oath of God should be broken which is impossible If God number all the hairs of our head how much more all the persons whose those hairs are Mat. 10.30 Psal 56.10 Joh. 5.24 If he number all our steps how much more all those who take those steps And whereas it 's said that the Beleevers shall not come into judgement Psal 1.5 and that the wicked shall not stand in the judgment the former is to be understood of the judgement of condemnation and Joh. 5.24 condemnation it is translated or rather expounded saith one in our ordinary Bibles The later of prevailing in judgement Causâ cadent by receiving a judgement of absolution men may hide themselves and flie from mens Courts and Tribunals but the judgement seat of Christ cannot bee avoided It will be in vaine to call for the Rocks and Mountains to fall upon them and hide them for the mountains shall melt like wax at the presence of the Lord. There 's no flying from this Judge but by flying to him and death it self which prevents judgment among men shall give up its dead to this great judgement 2. The day shall be great in respect of the judged as they are considered in the greatnesse of their ranks and degrees Among men not the judging of every meane contemptible person but of Noble men Princes of the blood or great Monarchs makes the day of their judgment great How solemn in this world is the judiciary tryall of a King But how glorious and magnificent shal be the arraignment of great and small persons Rev. 20.12 of all ranks and degrees at that great day Angels and Principalities as at large hath been shewed before as well as men Luk. 21.36 good as well as bad Watch and pray always that ye may be accounted worthy to stand before the Son of man He that judgeth me is the Lord 1 Cor. 4.4 and Every one of us must give account of himselfe to God Rom. 14.12 They who have been high and mighty Emperors as well as the poorest outcasts The tallest Cedar the stoutest Oak must bend yea break at that great day Psal 110.5 Christ he shall strike through Kings in the day of his wrath The grave and the Judgement-seat put no difference between Monarchs and vassals The grave-dust of a Queen smels no sweeter then that of a beggar none can difference between the ashes of an Oak and those of an humble shrub There will be no other crowns worn at that day but the Crownes of righteousnesse no other robes but those wash'd in the blood of Christ and these will better fit the head and back of a Lazarus than a rich Glutton True greatnesse goodnesse I meane will be the onely greatnesse at that truly great day The glorious sunshine of this day will extinguish the Candle of worldly glory Oh great day wherein majesty shall lye and lick the dust of the feet of Christ the stiffest knee bend before his majesty and the strongest back of sinners break under his wrath when the great sword-men and Emperors the Alexanders the Caesars who once made the earth to tremble shall now tamely tremble before him 3. The day of judgement shall be great in respect of the judged if we consider them as great offenders When men are tryed before humane Judicatories for common crimes as for pilfering or stealing some small or inconsiderable summe the day of their tryall is soon forgotten and not greatly regarded but when they are arraigned for such horrid and heinous offences as the ears of the hearer tingles to hear and his heart trembles to think of some Sodomiticall villany wilfull murder of some good King the blowing up of a Parliament c. the day of their judgement is great and greatly observ'd there is great admiration at their boldnesse in sin great indignation against them for it great joy when they are sentenced and greater when they are executed How great then shall this judgement day be for how great at that day shall every sin appear to be Sin can never bee seen to be what it is or in its due dimensions but by the light of the fire of Gods wrath In the dim and false light of this world it 's nothing it 's nothing a trick of youth a toy a trifle but at the appearing of the light of divine disquisition when conscience shall be search'd with candles and all paint pretexts and other refuges swept away the least sin will appear infinite The cloud a while since no bigger then a mans hand will overspread the face of the heavens The least breach of a law infinitely holy and the smallest offence unpardoned against a God infinitely both just and powerfull will then appear unconceivably more heinous then any breaches of the peace or offences against the greatest of men there 's nothing little which as sin doth kils and damnes the soul yea Omne peccatum est deicidium the least sin will then be look'd upon as striking even at God himselfe But how great shall that day be made by the judging of those prodigious abominations the commissions whereof the earth groaned to bear Scarlet Crimson transgressions at which even naturall conscience is affrighted as blasphemies murders open oppressions unnaturall uncleannesse c. How greatly shall the justice of God be magnified in the punishing of them How great the joy of the Saints when the enemies of that God whom they so dearly love and highly admire shall be sentenced against whom the soules under the Altar have so long prayed when every Divel Rev. 6.9 who hath here so often tempted them and every adversary who for their profession of Christ have so cruelly persecuted them shall be condemned 4. Lastly This day shall be great in respect of the judged if we consider the greatnesse of their rewards and recompences The setencing to a slight punishment as that of a small fine a few stripes burning in the hand c. is not regarded greatly even by the sufferers or spectators but the sentencing to a losse of all even of life it self a terrible death as burning pressing rending limb from limb starving hanging in chaines makes the judgment great The sentence whereby a man for a while is reprieved recovers a little losse or hath small damages given is little regarded and soon forgotten but that whereby a man hath his
life and with that his estate and liberty and all that is dear and desirable granted unto him this his sentence and judgment I say is great and makes the day wherein it passeth deservedly to bee accounted such What are all the losses susteined by or fines imposed on any in comparison of the loss of Gods presence He who loseth God hath nothing besides to lose He who is doom'd to the pains of those fires prepared for the divell and his angels hath nothing left him more to feel The torments of the body are no more comparable to those of the soul then is the scratch of a pin to a stab at the heart nor can there possibly be an addition made to the blessednesse of those who shall be sentenced to enter into the joy of their Lord whose presence not only is in but is even heaven it selfe in a word there 's nothing small in the recompences of that great day great woe or great happinesse and therefore 't is a great day in either respect But of this at large before 3. This day of judgement is great in respect of the properties of it As 1. It s a certaine day were it doubtfull it would not be dreadfull were it fabulous it would be contemptible 1. Naturall conscience is affrighted at the hearing of a judgement day Act. 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Sua quemque fraus sua audacia suum facinus suum scelus de sanitate ac mente deturbat hae sunt impiorum furiae haeflammae hae faces Cicer. in Pison Eccl. 1.2 Hab. 1.13 Fâ—lix trenâ—bled when Paul preached of it and though the Athenians mocked when they heard of a Resurrection of the dead yet not at the hearing of the day of judgement The reason why men so much fear at death is because they are terrifyed with the thoughts of judgement after death were it not for that supreme and publick the inward Tribunall of conscience should be in vaine erected 2. The justice of God requires that every one shall receive according to his works In this life the best men are of all men most miserable and sinners oft most happy All things fall alike to all The wicked saith Habbakuk devoureth the man that is more righteous then himselfe There must come a time therefore when the righteous Judge will like Jacob lay his right hand upon the younger the more despised Saint and his left hand upon the elder the now prosperous sinner There is now much righteousnesse and oppression among Magistrates Gen. 18.25 Job 34.10 11 12. Isai 3.16 11. but it would be blasphemy to say that injustice shall take place to eternity Every unrighteous Decree in humane Judicatories must be judged over againe and from the highest Tribunall upon earth the Saints of God may joyfully and successfully appeal to a higher Bar. Jud. 14. Rom. 2.15 Eccl. 11.9 2 Thes 1 6 7. Mat. 7.22.25.41.10.15 2 Cor. 5.10 Rom. 14.10 Luk. 21.34 Luk. 9.26 2 Pet. 3.9 Tit. 2.13 1 Pet. 4.5 Omnia alia quae futura praedixerat Spiritus Sanctus in Scripturis evâ—nerunt ut de primo Christi adventu c. Cum ergo idem Spiritus Sanctus praedixerit secundum Christi adventum utique certo eveniet Aug. Ep. 42. Luk. 21.35 Mat. 25. The day of judgement shall set all things strait and in right order It is a righteous thing with God saith Paul to recompence tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed c. To conclude this The Scripture is in no one point more full and plentifull then in assuring us that this day shall certainly come and if the other predictions in Scripture particularly those concerning the first coming of Christ have truly come to passe why should we doubt of the truth of Christs second appearance and if the mercy of God were so great that he should repent of the evill intended against the wicked yet even that mercy of his would make the judgment so much the more necessary for the good of the Elect 2. The judgement of this great day shall be Sudden Christ will come as a thief in the night who enters the house without knocking at the door The judgement will come upon the secure world as the snare doth upon the bird The greater security is at that day the greater will the day and the terror thereof be to sinners the noise of fire is neither so usuall nor so dreadfull as in the night The approach of the Bridegroom at midnight increased the cry of the foolish and sleeping Virgins Sudden destruction or that which befals them who cry peace is destruction doubled 3. The judgement of this great day shall be Searching exact and accurate There shall be no causes that shall escape without discussion notwithstanding either their multiplicity or secrecy their numerousnesse or closenesse The infinite swarmes of vain thoughts idle words Psal 50.21 Mat. 12.36 Eccl. 12.14 2 Cor. 5.10 and unprofitable actions shall clearly and distinctly be set in order before those who are to be tryed for them God shall bring every work to judgement and every secret thing whether it be good or whether it be evill 1 Cor. 4.5 He will bring to light the hidden things of darknesse and make manifest the counsels of the heart But of this before 4. It shall be righteous As every cause shall be judged so rightly judged Christ is a righteous Judge 1 Tim 4.8 Psal 72.2 Act. 17.31 Rom. 2.11 2 Chron. 19.7 Psal 82.2 Job 34.19 In righteousnesse doth he judge Revel 19.11 The scepter of his kingdome is a right scepter he loves righteousnesse Psal 45.6 7 The day of judgement is a day of the revelation of the righteous judgement of God Righteousnesse shall be the girdle of his loyns it shall stick close to him This Judge cannot be byass'd by favour There is no respect of persons with God The enemies of Christ justified him in this particular that he regarded not the persons of men Mat. 22.16 Kindred Friend-ship Greatnesse make him not at all to warp and deviate from righteousnesse He is not mistaken with error he shall not judge after the sight of his eyes Isai 11.3 Joh. 7.24 2 Cor. 10.7 Jer. 17.9 10. Gal. 6.7 neither reprove after the hearing of his ears This Judg shall never be deluded with fair shews and out sides or misled by colourable but false reports as earthly Judges may be because they cannot pierce into mens hearts to discerne their secret intentions as Christ can do whom no specious appearance can deceive he shall never acquit any who is in truth faulty or inwardly unsound nor upon any flying report or forged suggestion proceed to the censure of any He shall never be in danger of being mis-informed through untrue depositions but he shall alwayes proceed upon certain knowledg in passing of his own sentence upon any 5. This judgement shall be open
and manifest There is nothing hid but shall be revealed Sinners shall be openly sham'd their secret sins their speculative impurities their closest midnight-impieties shall be publickly discovered and their feined hypocriticall appearances shall then be unmasked Then Saints shal be openly honour'd the good which they have done in secret shall be divulged from their sins against which they have mourn'd pray'd beleev'd secretly they shall be acquitted openly and honourably from all the censures suspicions aspersions and wrong judgements upon earth before all the world of men and Angels they shall be publickly cleared In a word As the Judge is righteous he will bee known to be so and therefore not onely his sentencing but the equity therof shal be manifestly known Every tongue shall confess to God the just proceedings of that day and Christ shall be clear when he judgeth and justified when sinners are condemned 6. This judgement shall be immediate Christ will not any more judge by man They whom he hath intrusted with Judicature have often miscarryed in the work acquitting where they should condemne and condemning where they should acquit now therefore he will trust others with the work no more but will take it into his own hands Judgement here among men is the Lords mediately but the great judgement shall be his immediately Sinners might hope to escape while sinners were their Judges Saints might fear cruelty while sinners were their Judges In a word when frail sinfull man is Judge he like the unjust steward in the Gospel who cut off fifty in the hundred punisheth malefactors by the halfs and with him wicked men can tell how to deal Ezek. 22.14 but can their hearts endure or can their hands be strong in the day wherein the Lord shall deal with them When Gideon commanding young Jether to slay Zebah and Zalmunna and he feared to draw his sword against them Judg. 8.20 being but a youth Gideon himselfe ariseth and fals upon them and as was the man so was his strength for hee instantly slew them And God commands those who should resemble him in righteousnesse to cut down sin and cut off sinners but alas they are oft either unwilling or afraid to draw the sword of Justice and therefore the Lord himselfe will come and take the sword into his own hands and as is he so will his strength be found and felt to be infinite The mountaines and hills will be but light burdens to fall upon sinners in comparison of this mighty God 7. This Judgement shall be the last Judgement The sentence that there shall be pronounced is the finall conclusive and determinating sentence The day of Judgement is frequently call'd The last day The last day Joh. 11.24.12.48 and the Great day are sometimes put together Joh. 7.37 Wicked men have had in this world many dayes of Judgement by the word by temporall troubles by the examples and warnings of the Saints but now their last day their last judgement is come after which there shall be no more tryall Former judgements might be reverst upon repentance but this last is irrevocable Repentance will not move the Judge to repent of his sentence Jer. 11.7 8 9. repentance will be hid from his eyes From his sentence there can be no appeal nor is there any Judicatory above or after it 8. This judgement is call'd Eternall How great are those dayes wherein an earthly Judge sentenceth to a temporal punishment of a few minutes Heb. 6.2 Judicium humanum est vix alphabetum illius ultimi Luth. But Christ sentenceth to an eternall state the effect of his judgement shall last for ever An earthly Judge allowes men to put the sentenced to death out of their paine at their execution but this shall be the bitter ingredient into the sentence of the great day namely that the sentenced shall be executed but never die Depart from me yee cursed into everlasting fire Departure for losse and Fire for sense are the greatest punishments but this Everlasting is that which makes both insupportable Dreadfull sentence Without this everlasting departure hell would not be hell This Everlasting burnes hotter then the fire or rather is the heat of the fire in hell and oh the bottomelesse Ocean of sweetnesse in this word Ever when joyned with Being with the Lord this is that which like the faggot-band binds all the scattered parcells of heavens blessednesse together and keeps them from dropping out In a word This stability of happinesse is that which makes it happinesse Great day wherein there is a sentence to no estate shorter then Eternity OBSERVATIONS 1. Great is the vanity of all earthly greatnesse While we are in this world troubles and comforts seem far greater then they are Observ 1. the former we think too great to bear the other too great to forsake How do men groan under small burdens and how do they admire the poor enjoyments of the world but when this great day is come neither of these will seem great How smal will former disgraces be esteem'd by those who shall bee honour'd before all the world How contemptible shall then poverty be in the thoughts of those who shall ever be inriched with the satisfying enjoyment of God himself How slight yea forgotten will the few bitter drops of pains be to those who shall be filled with Rivers of pleasures What poor trifles will all the profits and revenues of the earth be esteem'd when all the stately edifices and the richest treasures upon earth shall be consum'd in the flames What a bubble a shadow will all worldly honour and dignities appear when the faint candle light of the earthly glory of the greatest Monarchs shall be swallowed up in the glorious sun-shine of the appearance of the King of Kings and Lord of Lords How will a sentencing to the everlasting flames of fire and brimstone blast those former dreams of pleasure in cool and pleasant Arbors costly Perfumes sumptuous Banquets c To those who so admire earthly injoyments I say as Christ to his Disciple Mar. 13.2 when he shewed him the buildings of the Temple Seest thou these great buildings There shall not be one stone left upon another the flame of that day wil devour them as easily as the fire from heaven did consume the stones and sacrifice of and lick up the water about Elijahs Altar 2. Boldnesse in sin is no better then madnesse The great Judgement day is by the Apostle call'd The terror of the Lord. Observ 2. Eccl. 12.14 Magna peccati poena metum fu turi judicii perdidisse Aug. ser 120. de Tem. And though it may be our sin to be afrighted at mens judgement days and to be afraid of their terror yet is it our folly not to fear this great day of the Lord and a great punishment of sin not to fear the punishment of sin What Judge would not be incens'd when the prisoners being warned of his solemn approach
the generall are persons of an holy conversation To him who ordreth his conversation aright will God shew his salvation Christ will blesse people not by the voice when they shall say they are Christians but by the hands he will handle and feel them And more particularly it is a Good day to those only who have done good to the afflicted friends of Christ No good duty is acceptable to Christ if we reject works of mercy Psal 16.3 2 Thes 1.5 6 7. How chearfully may he look upon the Judge that hath saved the lives of the Judge his wife and children The Saints are tyed to Christ in both relations Phil. 4.5 Si tanta percussione digna est pietas non impensa perpende quid mercatur injustitia illata What can cruelty and oppression expect from Christ at that day but the measure which Zebah and Zalmunnah found from Gideon who wereslain by him for slaying his brethren If the not relieving of the Saints deserve a curse what shall the robbing of them do 6. Observ 6. Great should be the consolation of every friend of Jesus Christ in thinking of this great day It shall be to them a Good day A day of clearing from all undue imputations Moses being charged with ambition in taking too much upon him comforted himself with the thoughts of the morrow Numb 16. 1 Cor. 4.4 To morrow saith he shall the Lord shew who are his When the counsells of the heart shall be manifest every one shall have praise of God When a Christian is call'd a dissembler and an hypocrite he may say at the great day the Lord shall shew whether it be so or no. All slanders defamations shall fall off from the Saints as do drops of water from an oyled post The weight of their glory shall weigh down all their light slight disgraces In all the wants and losses of the faithfull for Christ in this life how great may be their consolation Great shall be their reward in heaven Mat. 5.12 none shall be losers by Christ that are losers for him The day of Judgement shall be the day of restitution of all their comforts God takes away nothing but what he gave and what he will again restore yea for which he will restore a thousand fold This great day should relieve us against the length of our troubles and the slownesse of deliverance Though God asks day for the rewarding of his children yet the greatnesse of the recompences of that Great day shall infinitely more then countervail for the slownesse of the bestowing them In all obscurity and contempt how may the Saints rejoyce to consider that at the great day they shall appear with Christ in glory and shine as the Sun in the Firmament When a Master is absent from a School the Scholers are mingled together those who are of the highest Form are perhaps standing amongst those of the lowest but when the Master comes into the School every Scholer takes his right place so at the last day every one shal have their due place allotted to them though now there be nothing but confussion This great day may comfort Saints in their greatest distances In this world they are oft far from one another Eph. 4.13 both in respect of places opinions affections at this great day they shal all meet yea and in the unity of the faith of the Son of God In all the cruelties and unkindnesses of wicked men It s the duty of the Saints in this life to be patient among it shall be their priviledge hereafter to be freed from the company of the wicked * Quomodo Christus eum damnabit quem propriamors redemit Ambros lib. de Jacob. cap. 6. Quis venturus est judicare te nisi qui venit judicaripro te Aug. in Psal 147. they shall neither be troubled with sin nor sinners nor sorrows the day of Judgement shall be a day of redemption Luk. 21.28 Eph. 4.30 of refreshment Act. 3.19 the thoughts of this day may support them in their absence from Christ At that great day they shall meet with their Redeemer their Spouse their Head how shall not Christ save those from death for whom he hath suffred death Who shall come to judge the Saints but he who came to be judged for them VER 7. Even as Sodom and Gomorrha and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternall fire THis Verse containes the third example of Gods severe displeasure against the sinners of former times and it is that of Sodom and Gomorrha c. which the Apostle sets down by way of comparison noted in these words Even as the former part or proposition whereof is in this verse and the reddition or second part in the two next following In this example I observe four parts 1. The Places punished Sodom and Gomorrha and the cities about them 2. The deserving cause of their punishment In like manner giving themselves over to fornication and going after strange flesh 3. The severity of their punishment Suffering the vengeance of eternall fire 4. The end and use of their punishment they are set forth for an example For the first The Places punished Sodom and Gomorrha and the cities about them EXPLICATION Four things may be by way of Explication inquired into 1. What places these cities of Sodom and Gomorrha were 2. What were these Cities about them 3. Why Sodom and Gomorrha are rather named then those Cities about them 4. Why these places are rather named then the persons and inhabitants thereof 1. For the first concerning the Cities of Sodom and Gomorrha to reserve the speaking of their sin and punnishment unto the two following parts of the text Wee read Gen. 13.10 upon occasion of Lots choice of the plain of Jordan for the place of his habitation that all that plain was well watred every where before the Lord destroyed Sodom and Gomorrha even as the garden of the Lord like the land of Egypt * Hoc cave cum Lyrano referas ad proxime dictum de Egypto quasi Aegyptum veâ—it esse feracem maxime qua ex ea venitur ad Segor Id non vult sed cum remotiori jungendum Erat inquam illa Jordanis planicies irrigua qua itur in Segorem Mercerus in locum Hanc Lectionem amplectuntur Musculus Mercerus Pererius Willetus as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus and arising say some out of two fountaines call'd Dan and Jor which joyned together make the name Jordan after it hath run saith Pererius about fifteen miles falleth into the lake Samechonitis the same that is call'd the waters of Merome Josh 11.7 then it passing along by Chorazin and Capernaum falleth into the lake Genesareth and so it having continued a current of an hundred miles in length till it falleth
are eminently mention'd above the rest of the five Kings Gen. 14.10 and though every one of the five cities had a King peculiarly belonging to it Gen. 14.2 8. yet Sodom was the Metropolis or chief city hence we read so frequently Ezek. 16.46 48 49 53 55 c. that the other cities which God overthrew are call'd the Daughters of Sodom And it 's probable that Gomorrha was next to Sodom in dignity 2. These two cities were the most infamously and eminently wicked Hence it is that great sinners are call'd the inhabitants of Sodom and Gomorrha Isai 1.10 Jer. 23.14 Mat. 10.15 c. And Jerusalem is call'd the Sister of Sodom Ezek. 16.46 And a wicked life is compared to the Vine of Sodom and Gomorrha Deut 32.32 The cry of the sins of Sodom and Gomorrha is peculiarly mentioned Gen. 18.20 and when God expressed how much he abhord the Prophets of Jerusalem for sin he saith They were to him as Sodom and Gomorrha and when he sets forth the impiety of the rulers and people of Jerusalem he cals them The Rulers of Sodom and people of Gomorrha Isai 1.10 The seat of Anti-christ is call'd Spirituall Sodom Rev. 10.8 And it 's observable that the sin for which these Cities were so infamous receives it's denomination from Sodom rather then from any of the rest of the Cities it being to this day call'd Sodomy These cities then being more wealthy were also more wicked then the rest and from them as from the head there came a defluxion of sin upon the rest Jon. 1.2 It 's said that Nineveh was a great city and the wickednesse thereof came up before the Lord. 4. For the fourth in the description of this punishment these Places and cities are rather named then the Persons and Inhabitants thereof to note that their overthrow was universall and totall they were all and utterly ruin'd God hath made them cease from being a people he not only cutting off some branches but plucking them up by the root not only executing the rebels but demolishing their fortifications and at once both firing the Bees and the Hive The overthrow of Sodom was totall both in respect of the Inhabitants and the Place it self for the former only one Lot was excepted from this destruction Luk. 17.39 2 Pet. 2.7 Hence it is the Prophet saith Isai 1.9 Except the Lord of Hosts had left unto us a very small remnant we should have been as Sodom and like unto Gomorrha Had there been ten righteous all should have been spared but there being but one righteous there was but one delivered The punishment was as universall as the provocation From the sole of the soot even to the head there was no soundnesse in them And in Scripture a general calamity is proverbially exprest by the overthrow of Sodom and Gomorrha Jer. 49.18.50.40 concerning Edom and Babylon it 's said As in the overthrow of Sodom and Gomorrha no man shall abide there neither shall a son of man dwell in it Totall also was the destruction of these Cities in respect of their place To this purpose speaks Peter 2 Pet. 2.7 where he saith that God turning their cities into ashes condemned them with an overthrow Hence we find that the plaine wherein they were seated was overthrown with the Cities Gen. 19.25 and that the whole land is Brimstone Salt and burning and it is not sown nor beareth nor any grasse groweth therein Deut. 29.23 the salt or dead sea hath not only overwhelmed the place it selfe where the Cities stood but as seems to be gathered from this Deut. 29.33 and 32.32 the grounds which bordered upon them Poma oculis tenus contacta cinerescunt Tert. Apol. c. 40. Forinsecus matura intrinsecus sumea Aug. de C. D. l. 21. c. 7. are spoyl'd the fruits whereof if any be are most loathsome and unsavoury as Josephus Solinus Strabo and also Tertullian and Augustine report who say of the apples which grow there that to see to they are apples but being touched they fall into ashes and that when they seem to be ripe they are within only smoaky that an outward rine doth keep in the filthy embers And hence it is that in Scripture a totall and irrecoverable subversion is compared to that of Sodom and Gomorha Jer. 20.16 Ezek. 16.53 55 Zeph. 2.9 The Cities saith Jeremy which the Lord overthrew and repented not Moab saith Zephany shall be as Sodom and the children of Ammon as Gomorrha Even the breeding of Nettles and Saltpits and a perpetuall desolation Zeph. 2.9 OBSERVATIONS Observ 1. Terram hanc in colatui nostro traditam tantâ varietate locorū non sine magna sapientia sic distinxit ut regionum alia sit montosa alia plana alia siticulosa arrida alia fontibus fluviis irrigua singularis quaedam diversitas singularis Dei providentiae laudem depraedicat c. Terrae Canaan fertilem regionem vicinam adjecit Musc in 13. Gen. 1. With admirable wisdome hath God ordered that there should be such variety of places for mans habitation Sodom and Gomorrha were seated in the fruitfull valley the country near it was more barren and mountainous Some countries are high and thirsty and barren Others low and water'd and fruitfull God could have made the whole earth to have been alike in all places and not so variously orderd But this singular diversity doth excellently praise the wisdome of his providence They who live in the barren mountains which are only waterd by the showres of Heaven are compell'd to acknowledg that they owe all their increase to a blessing from above They who inhabite the fruitfull vallies enriched with Fountains and Rivers are admonish'd of the bounty of Gods providence to them above others in the plenty of their supplies They who live in mountainous and barren places shew the goodness of God in susteining them even in such places of scarcity and that it is not necessary for mans preservation to live delicately those who fare more hardly often living more healthfully then those who swim in great abundance In a word by this variety places are made helpfull and beneficiall one to another some places abound with the blessings of one kind some with those of another the mountains with health the valleys with wealth the mountain wants the valley for supply of food the valley is beholding to the mountain for strength and defence Every place enjoys not every comfort but is necessitated to crave supply from a neighboring country The City cannot live without the food of the Countrey nor the Country without the Coyn and Commodities of the City The poor wants the rich and the rich the poor the one is helpfull by his labours Pauper rogat dives erogat the other by his rewards the one by work the other by wages True is that of Solomon Pro. 22.2 The rich and the poor meet together and the Lord is the maker of them all Who by this variety