prudence but not of his understanding so that he knowingly sinneth so wicked men imprison the truth in unrighteousness and then God giveth them up to the sway of their own lusts and passions there is more of malice in sins against light you laugh at Christ before his face out-dare Heaven and Conscience will he force the Queen before my face c. 3. Sinning with the light When malice sets wit a work as it doth in the Divels against God and the Church 't is Sathanical to be wise to do evil to make no other use of our parts then to plot wickednesse pervert the truth and undermine religion Jer. 4. 22. They are wise to do evil but to do good they have no knowledge when you make religion yeild to policy or bend policy to ruine religion then your wisedome hath undone you Isa 48. 4. Malice against God and goodnesse This is Sathans direct sin when men will not onely be wicked themselves but adversaries and malicious opposers of all that is good This is not onely to be sinnâ—rs but Sathans Acts 13. 10. O thou Child of the Devil and Enemy of all goodnesse Cain that hated his Brother because his works were righteous was the Divels Patriarch 5. A sottish obstinacy and wilfulnesse When will and humour is lifted up against conviction Jer. 2. 25. Ier. 44. 18. they will not because they will not foolish wilfulness meeteth with penal hardness he that will wink shall not seethe Sun shine it never so brightly such men do but lay Sathans chains on their own will and understanding 6. A senseless security notwithstanding the growth and increase of sin when men lose all feeling and restraint and grow more wicked but less tender Eph. 4. 19. and so men sin freely foully wax worse and worse and adde new lincks to the chains of darkness Sixthly There is little reason that we should adore him whom God holdeth in chains of darkness that we should exalt him whom the Lord hath cast downe and make a God of him who hath made himselfe a Divel All sins do as it were set the Crown upon Sathans head these especially 1. False Worship Sathan is the Head of Idolaters if the sacrifice were offered in an unbecomming manner God saith it was a sacrifice offered unto Divels Levit. 17. 7. In all false worships the Divel is served either directly or obliquely either by consequence or in the intention of the worshippers thence those expressions Table of Divels 1 Cor. 10. 21. they sacrificed to Divels and not to God Deut. 32. 17. You gratifie Satan if you be not right in worship those among Christians that worshipped towards an Idol of Gold and Silver are said to worship Divels Rev. 9. 20. Sathan is saith Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Images and a Patron of false worship 2. Worldly conversation he is called the God of this World 2 Cor. 2. 4. sensual covetous proud men are Sathans Votaries at his beck and pleasure and will you be one of the number when Christ came to dissolve Sathans works Iohn 3. 8. will you uphold them 3. Bâ—se fear of wicked men you do but fear the Divel in them Rev. 2. 10. Fear not behold the Divel shall cast some of you into prison He that will deny the truth for fear of men preferreth the Divel before God 4. Being of the faction of the wicked there is a corrupt party in the world over whom Sathan usurpeth Empire and Domination Rulers of the darkness of this World Eph. 6. 14. Col. 1. 13. cry not up a confederacy with these take heed how your soule entreth into that secret I confess 't is ingeniousness a matter of Christian skill and art to find out the snare that we may escape it Generally they are the Antichristian dark part of the world such as are led with a blind zeale and rage to oppose the interest of righteousnesse such as oppose the Gospel with rage and lyes Iohn 8. 44. Ye are of your father the Divel and his lâ—sts will ye do Many that deny Sathan yet may be of his Faction and Party We are now come to the second part of the punishment of paines taken from the other inconvenience of a prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under darkness in allusion to Malefactors who are cast into Dungeons where besides the load of Irons the very darkness of the place concurreth to their misery light is pleasant as giving us the sight of what is grateful in the world of which when we are deprived the mind like a Mill falleth and worketh upon its selfe Peter saith in chains of darknesse as implying that God did bind them fast with their darknesse and horror as with a chain but our Apostle here seemeth to make them two distinct parts of their torment as certainly it is a more full description of it Well then the proposition will be That the Apostate Angels are kept under darkness Darkness in Scripture representeth three things first Ignorance secondly Sin thirdly misery as light the contrary quality implyeth Knowledge Holiness and Happiness because light discovereth all things 'T is put for knowledge because of all bodily qualities 't is most pure and unmixed therefore 't is put for holiness because 't is wonderfully pleasing and delightful to sense therefore 't is put for glory so contrarywise darkness which is nothing else but the absence and privation of light signifieth ignorance Rom. 2. 19. Sin 1 Pet. 2. 9 Misery Psal 107. 11. Now all these three make way for one another Ignorance for Sin and Sin for Misery the understanding being the great Wheel of the Soule if it be not right nothing can be right Matth. 6. 22. ignorance maketh us stumble upon sin and by sin we fall into the pit of everlasting darknesse If you ask what kind of Darkness is intended here I answer though all may be implyed yet chiefly the darkness of misery is here intended they being cast down from the light and glory of the highest Heavens into dark and obscure babitations where they want the sight of God and the light of his countenance as when the Sun is gone there is nothing but darknesse in the world so being banished out of the presence of God they are fitly said to be held under darkness for as the Sun is to the corporeal world so is God to the world of Spirits Psal 4. 6. now their Sun is Eclipsed and by the interposition of the dark cloud of their sin and obstinacy they cannot have the least comfortable glimpse and fruition of God to which also may be added the horrible apprehension of their loss and that terrour and discomfort that lyeth upon them for they have onely so much light left as serveth to encrease their torment I confesse 't is disputed by Divines whether the Devils can grieve for the losse of the light of Gods countenance or the want of the beatifical vision and the ground of doubting is because there
is in the Divels an extream aversenesse enmity and hatred of God and his Glory but certain as they are rational creatures they cannot but be sensible of their losse as also the damned spirits are and so great a losse of happinesse for that is the consideration under which they are sensible of it must needs breed horror and torment they do not mourn for the absence of God as the Saints do out of a principle of holinesse and because God is lovely in himself but as profitable to them this sense as 't is accompanied with despair so with blasphemy and hatred of God surely every part of the sentence that is pronounced upon wicked men is fitted to beget terrour in them and therefore depart from me is apprehended as a misery as well as go into everlasting torments Add further to their darkness that despair that is upon them and fearful looking for of the fiery indignation of the Lord which desperate sorrow is expressed by utter darkness and gnashing of teeth Matth. 22. 13. Let me now come to some observations 1. Darknesse is the Divels punishment the highest misery of the highest rank of reasonable creatures Oh why should we love that which is the misery of the fallen Angels as our Saviour speaketh of some that love darknesse rather then light Iohn 3. 19. that is errour rather then truth lâ—sts rather then Christ ignorance rather then knowledge 'T is one of the saddest arguments of mans dreadful fall that he â—s in love with his own misery we should hate sin and we hate the light that reproveth it ignorant people love a foolish Ministry Gods faithful witnesses are their torment Rev. 11. 10. the carnal world would faine lie down upon the bed of ease and sleep light is troublesome those that let them alone are their Idols and darlings the blind lead the blinde and both fall into the ditch 't is evil not to know the will of God 't is doubly evil when we desire not to know the one sort erre in their minds the other in their hearts spiritual darkness is far worse then bodily when Ely was stricken blinde he desired sâ—me body to lead him by the hand Acts 13. 11. In such a case we count our happinesse to light upon fit guides in spiritual darkness 't is quite otherwise we cannot endure a faithful guide the Prophets prophesie lyes and the people love to have it so a blind people are al for blind guids 2. Light that yeildeth us no comfort is but darknesse Sathan hath knowledge left but no comfort Jam. 2. 19. they believe and tremble the more sense they have of Gods being and glory the greater horror have they upon their spirits 't is very miserable when we have only light enough to awaken conscience and knowledge enough to be self condemned To know God but not to enjoy him that 's the Divels punishment Oh then never leave till your thoughts of God are sweet and comfortable Psal 104. 34. Sathan cannot but abhominate his own thoughts of God for he cannot think of him without torment but 't is otherwise with gracious hearts that meditation which is the Divels terrour is their solace and support Gods name to them is as an oyntment poured out Cant 1. 3. full of fragrancie and reviving rest not then till you can see God with such a light as giveth you fruition and comfortable enjoyment of him in thy light shall we see light Psal 36. 9. there is light in thy light but all other light is but darknesse 3. Do but bserve the difference between God and Sathan God is light 1 John 1. 5 and Sathan darkness God dwelleth in light and Sathan is reserved in chains under darknesse the first creature that God made in the world was light and the first gift of the spirit is illumination but now all Satans aim work is to bring in darkness to blind the mind 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then the more dark the more like Sathan a Child of God is a Child of light and what have we to do with works of darkness Eph. 5. 11. there should be such a contrariety between you and sin as there is between God and Sathan say then these actions would only become my night of ignorance and folly night work is unseemly for the day Rom. 13 12. the day is at hand let us cast off the workes of darkness leave these things to the Bats and the Owls if there be a difference and contratrariety bâ—tween Christ and Belial who are the chiefes of either state so between the persons that heard under them What communion is there between Chrâ—st and Belial between light and darkness 2 Cor. 6. 14. 4. So much darknesse as remaineth in you so much advantage hath Sathan against you The dark part of the world is the seat of his Empire Rulers of the darknesse of this World Eph. 6. 12. His subjects are the children of darknesse and all the advantage that he hath over the Children of Light is because of the darknesse that is in them whosoever therefore lyeth under a state of darkness is under the power of Sathan The great work of the Ministery is to recover them to turn them from darknesse to light Acts 26. 18. and so from Sathan to God Oh the sad condition of such persons that are bound together with Sathan in chains of darknesse Poor Creatures how are they hurried to and fro from wrath to Pride from Pride to Lust from Lust to Filthinesse from Filthinesse to Worldlinesse Oh then awake you that sleep and the Lord shall give you light Eph. 5. 14. What a blessing is it when it can be said of us what the Apostle said of the Ephesians ye were darknesse but now are light in the Lord Eph. 5. 8. As soon as you have received light and grace you are translated out of Sathans Power and Kingdom and put into the Lords 5. The darknesse of sin is punished with the darknesse of misâ—ry The light whereby we are directed and perfected is the same the state of grace is a marvelous light 1 Pet. 2. 9 and the state of glory the inheritance of the Saints in light Col. 1. 12. So sin is but darknesse begun Hell is called utter darknesse Matth. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darknesse beyond a darknesse as Augustine glosseth in his Homilies In tenebras ex tenebris in foeliciter exclusio the damned are but thrust out of one darknesse into antoher from ignorance to sin from sin to torment 't is very observable when Solomon compareth the way of the just and the way of the wicked he compareth the one to light the other to darknesse Prov. 4. 18. 19. The way of the just is as the shining light that shineth more and more unto the perfect day and the way of the wicked is as darkness By the rule of contraries as one is a growing light so the
other is an encreasing darknesse from twy-light to star-light from star-light to thick darknesse they quench the light of nature chuse worldly happinesse grow regardlesse of eternity are hardened in their way and at length given up to everlasting horror and confusion of faces to whom the mist of darknesse is reserved for ever 2 Pet. 2. 18. Mists of error are justly punished with mists of darknesse The men there spoken of were clouds and mists in the Church and therefore the mists of eternal darknesse are kept for them as a fit and proper portion 6. The danger of refusing and abusing light Those that were Angels of light are now held in the chains of darknesse see it every where made good the blackest evening hath been sent usually after a glorious day those that once enjoyed Noahs preaching were afterward the spirits in prison 1 Pet. 3. 18 19. He that had not a Wedding Garment on for the feast was cast into utter darknesse Matt. 22. 13. Abuse of light and meanes and priviledges will surely make our condition gloomy and uncomfortable 7. When we are cast out from God nothing but darkness ensueth utter darknesse and weeping and gnashing of teeth 'T is our utmost happinesse to enjoy God and 't is our utmost misery to want him the Divels know it and we shall one day know it pray for the light of Gods countenance more then for Corn and Wine and Oyl Psal 4. 6. One glimpse of the favour of God would turn Hell into Heaven and give us such a strong and sweet joy as would swallow up all kinde of sorrows 't is the absence of the Sun maketh night certainly they have hard hearts that do not mourn when they have lost the sight of God When the Bridegroom is gone then shall they mourn Mat. 9. 15. Alas how the drooping hearts and withered face of Nature seem to mourn for the absence of the Sun and how are all things cleared and revived at Spring again and shal not we mourn for God the Sun of the intellectual world Pharaoh was most affrighted with the Plague of Darkness Exod. 10. 4. Yea the Divels themselves are sensible of the losse of the light of Gods countenance when God shuteth up himself in a cloud let our bowels be troubled for him Lam. 3. 44. 8. The World in comparison of Heaven is but a dark place 'T is the place where the Divels are cast and they are held under darknesse 'T is an obscure corner of the Creation a place fit for our tryal but not for our reward in a spiritual consideration 't is but a great and vast dungeon where we cannot have so dear sight of God as elsewhere 'T is Sathans walk a place of danger and defilement 't is much if we can keep our selves unspotted in such a nasty hole James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints is given to them in light let us look for that and long for that and God dwelleth in light 1 Tim. 6. 16 he dwelleth there where he discovereth most of his glory and that 's in heaven We have done with the present punishment of the Angels we come now to that which is future implyed in those words unto the judgement of the great day by judgment is meant the sentence of condemnation which shall passe upon them before the eyes of the whole world and then the consequents which are eternal misery and torment Observ That at the day â—f judgement the punishment of the Divels will be greater then now it is The Divels punishment is for the present great as you have heard but they are in expectation of greater Mat. 8. 31. Art thou come to torment us before our time There is a time comming when the wrathâ— of God shall be encreased upon them and this time is the day of judgment the great day of the Lord when they shall be brought forth before the Tribunal of Christ and his Saints the good Angels shall come as Christs companions and the evil Angels as his prisoners See Matth. 25. 31. and 2 Thess 1. 7. and 1 Cor. 6 3. This is a day that will work upon their envy thwart their pride to see the glory of Christ and of the good Angels and the Saints after this they shall be adjudged to horrible torments Hell is their Free-hold and Portion prepared for the Divel and his Angels Matth 25 41. The Quality and Nature of their torment we cannot so easily determine nor what that fire that shall burn spirits onely the Scripture sheweth they are cast into the Lake that burneth with Fire and Brimstone where they shall suffer torments without end and without ease When Heavens joyes are full then are Hell torments full also and therefore though for the present they are under Gods wrath yet they do not taste the dregs of it he exerciseth some patience towards them they have an Empire and a Ministry in the world but when all former things are done away and Christs glory is fully shewen to the world then will he take full vengeance of his enemies Well then from hence Learn 1. That the wicked's judgement is not as yet full At the great day then shall it be more encreased upon the Union of Body and Soul they shall drink the dregs of the Cup of Wrath unmixed In this life we are adding sin to sin and in the next God will be adding torment to torment Oh what a sad train of judgements followeth a sinner for the present he hath Hell in his own Conscience they sip of the cup of wrath in the bondage and horrors now upon them and at death these are more revived and made more lively and active but consider after all this there is worse behind torments insufferable presently upon the separation for then they are in prison 1 Pet. 3. 9. detained in a fearful expectation of further judgement Luk. 16. 14. I am horribly tormented in this flame but after this at Christs comming to judgement these torments are encreased and therefore the Apostle speaketh as if he did not take vengeance before 2 Thess 1. 7. He shall come in flaming fire to render vengeance c. Because then 't is fully executed do not adde drunkennesse to thirst lest God adde to your plagues 2. The most miserable Creatures are suffered to enjoy some degree of Gods patience For the present God is patient as to the fallen Angels sure I am to sinning man in the day that thou eatest thereof thou shalt dye the full execution of that sentence is put off to the day of judgement Reprobates are endured with much long-suffering Rom. 9. 22. Intermissions God gives in this life respite to bodies till the last day adore his goodnesse do not abuse it 3. Origens charity was too large who dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which all creatures were to passe and so to be purged and then at length to be saved
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
some meats in case of the Cholick Gout or Stone how cautious are we To conclude all let me give you Chrysostomes supposition for besides unbelief there is somewhat in the strength of evil inclination suppose a man mightily desirous of rest and sleep so that he can hardly hold open his eyes and there were an offer made him of free and undisturbed rest for one night but in case he gave way to it to be held under an hundred years torment would he venture and with so great an hazard gratifie his drowsie humour yet such is our fearlessenesse and security that we can run the hazard of eternal torment for a little carnal satisfaction if a man were sentenced to death and in danger of execution every moment would not he bestir himself and improve all his interest for a pardon we are all condâ—mned already but how few are solicitous to get a copy of their discharge 5. Bewail the relicks of unbelief Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence as Ps 42. 5. Why art thou so disquieted O my soul c. and Psal 77. 10. this is my infirmity 't is the duty of a gracious man to rebuke his fears to chide himself for admitting mistakes of Gods love suggestions of unbelief and disputes against the promises 7. Consider how willing Christ is to help you he carryeth home the stray lamb upon his own Shoulders rejoicing Luke 15. 5. how he prizeth the weak beginnings of faith smoaking Flax will he not quench Matth. 12. 20. taketh notice of the green Figs Cant. 2. with a mild condescension indulgeth our infirmities reach hither thy fingers Thomas John 20. This for the Cure of Vnbelief VER 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chains under darkness unto the judgement of the great day IN this Verse you have the second instance from the Apostate Angels who notwithstanding the dignity and heigth of their nature upon their rebellion were left to a dreadful punishment in this instance there is an argument not a pari as in the former verse but a majori ad minus not from a like case but from the greater to the less for if God spared not such creatures as by the grace of Creation were advanced to such an excellency of being certainly he will not spare us what ever Gospel priviledges we have if we walk unsuitably In these words observe 1. The Sin of the Angels they kept not their first estate 2. Their Punishment which is twofold 1. Present and felt 2. Future and decreed 1. Present which is also double 1. Paena damni their lesse they left their own habitation 2. Paena sâ—nsas their punishment of pain or senâ—e he hath reserved in everlasting Chains under darknesse 2. Future and Decreed unto the judgement of the great day Because I will not perplex the discourse by grasping at too much at one time I shall discusse each circumstance a part and in distinct explication I begin with the phrases implying their sin and fall And the Angels the expression is plural to noâ—e the great number of those which fell their first estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may be translated either their principality or their beginning and which is all one first estate if you translate it principallity it will well enough sute with the scope of the Apostle and the Angels are often called Principallities in Scripture because of their great power and excellent nature So Col. 1. 16. Thrones Dominions Principallities and Powers all which terms imply the dignity of the Angelical nature nay the Divels themselves because of that power and cunning which they still retain are called principallities Eph. 6. 12. We wrestle not against Flesh and Blood but against Principallities and Powers against the Rulers of the darknesse of this World If you translate it beginning or first estate it will more fully expresse the misery and fall of the Apostate Angels they being not onely departed from the excellency and pâ—wâ—r but from the integrity and righteousnesse wherein they were first created So that the point is that the Angels are fallen from the condition of their original excellency and integrity So Peter 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God spared not the Angels that sinned c. and John 8. 44. the Divel abode not in the truth because there is no truth in him that purity and integrity wherein they were created is there called truth because truth is the perfection of any rational creature and that holinesse which they had was onely to be kept up by the truth or right notions of God in opening this point I shall inquire 1 Whâ—â— was this 〈…〉 2. What was their sin or how they departed from it 3. How they came to sin 4. The number of them that fell 5. The Time I do confesse the Scriptures do speak somewhat sparingly of the nature or fall of Angels it being calculated chiefly for the use of man but some hints there are which we shal take notice of and improve not to satisfie curiosity but to serve profit 1. What is this first estate from which they are departed I answer their original condition of holinesse and happinesse every creature which the Lord made he saw it to be good much more the Angel whom God created for his own train and company they are called the Sons of God Job 38. 7. because they bore his Image and that in a more eminent degree then man as being wholly spiritual substances just holy pure in all qualities representing God their father 't is said of man thou hast made him little lower than the Angels Psal 8. 5. when man was at his best there was an inferiority the image of God was given to us in a lesse degree although we were placed above all visible creatures yet then the Angels we were a little lower that they were excellent appeareth in that the Angelical obedience is made the pattern of ours Matth. 6. 10. And our happinesse in heaven is expressed by the condition of their nature Matth. 22. 30. They are as the Angels of God in Heaven yea 't is notable that when the Scriptures would expresse any excellency they use to say 't is fit for Angels thus Manna is called Angels food not as if they needed food spirits are not capable of corporal refreshments but if so high a creature should need food he could have no better So the tongue of Angels 1 Cor. 13. 1. that is with a tongue becomming creatures of so perfect an understanding but you will say these expressions are meant of the good Angels I answer that at their first creation they had the same common nature and excellency as appeareth by the name of Thrones Dominions and Powers which they yet retain in common with the good Angels yea and by that power wisedom and knowledge which is yet left
and torment he is called the Ruler of the darkness of this world Eph. 6. 12. and the God of this World 2 Cor. 4. 4. 't is punishment enough to the Apostate Angels to be cast out into the World the World is the Divels work-house and prison one calleth it Sathans Diocess who would be in love with a place of bondage and punishment 9. The Divel and his Angels are in the World let us be the more cautious he compasseth the Earth to and fro no place can secure you from his temptation he is every where ravening for the prey with an indefatigable and unwearied diligence 1 Pet. 5. 8. Let us look about us Wo to the inhabitants of the Earth and the Sea for the Divel is come down to you Rev. 12. 12. Where ever you are Sathan is neer you the World is full of Divels when you are in the Shop the Divel is there to fill your hearts with lying and deceit as he did the heart of Ananias Act. 5. when you are in your closets and when you have shut the door upon you you do not shut out Sathan he can taint a secret duty when you are in the house of God Ministring before the Lord Sathan is at your right hand ready to resist you Zach. 3. 1. He is ready either to pervert your aimes or to divert your thoughts We had need keep the heart in an humble watchful praying frame God hath cast out the Angels out of Heaven and now they are here upon earth tempting the sons of men to folly and inconvenience be watchful the world is the Divels Chess-board you can hardly move back or forth but he is ready to attach you by some temptation 10. When grace is abused our dejection iâ— usually according to the degree of our exaltation the Angels from Heaven are cast down to Hell the highest in the rank of creatures are now made lowest corruptions of the best things are most noysome Thou Capernaun which are exalted to Heaven art now brought down to Hell Matth. 11. 23. 'T was one of the chiefe Cities of Galilee and where our Saviour usually conversed 't is a kind of Heaven to enjoy Christ in the Ordinances but now to slight this mercy will bring such confusions and miseries as are a kind of Hell to you slighting of grace of all sins weigheth heaviest in Gods ballance 11. Spiritual judgements are most severe and to be given up to obstinacy in sin is the forest judgement 't is diabolical to continue in sin the Angels left their habitation and what followed they lost their holiness 12. Loss of happiness is a great judgement 't is Hell enough to want God the first part of the sentence depart from me Matth. 25. 41. is most dreadful loss of Heaven is the first part of the Angels punishment we in effect say now depart from us Job 21. 14. but God will then say depart from me ye shall see my face no more c. Thus we have dispatched the first part of the Angels punishment their loss we now come to the other part their poena sensus their punishment of sense or pain bâ— hath reserved in everlasting chains under darkness where there is an allusion to the state of Malefactors or condemned men who are kept in prison till execution now the evils of a prison are two 1. The darkness of the place 2. The hard usage of the evil doer suitably to which the Apostle used a double notion 1. They are reserved in everlasting chains 2. Vnder darkness 1. Begin with the first part In everlasting chains Whence two notes 1. That the Angels are kept in chains 2. That those chaines are everlasting 1. They are kept in chains But what chains can hold Angels can Spirits be bound with Irons I Answer I Answer they are spiritual chains suitable to the spirituall nature of Angels such as these 1. Guilt of conscience which bindeth them over to judgement the consciences of wicked Angels know that they are adjudged to damnation for their sin this is a sure chaine for it fasteneth the judgement so as you cannot shake it off 't is bound and tied upon us by the hand of Gods justice The condition of a guilty sinner is frequently compared to a prisoner Isa 42. 7. Isa 49. 9. Isa 61. 1. and sin to a prison wherein we are shut up Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge Prov. 5. 22. Lam. 1. 14. 2. Their obstinacy in sinning They are fallen so as they cannot rise againe they are called Wickednesses as sinning with much malice and obstinacy as if you should say wickedness it selfe the Divels sin is as the sin against the Holy Ghost a malicious obstinate spiteful opposition against the Kingdom of Christ such an hatred against God and Christ that they wil not repent and be saved their despair begetteth despight and being hopeless of reliefe are without purpose of repentance they do foolish creatures adde sin to sin and harden themselves in an evil way which is as a chaine to hold them in Gods Prison till their final damnation see 2 Thes 2. 11 12. Where error and wilful persisting in disobedience is made to be Gods prison wherein reprobate creatures are held till their punishment be consummate 3. Vtter despair of deliverance they are held under their torment by their own thoughts as a distressed conscience is said to be bound up Isa 66. 1. to them here remaineth nothing but a certain fearful looking for judgement and fiery indignation Job 10. 37. release they cannot look for more judgement they do expect Matth. 8. 31. Art thou come to torment us before our time their prison door is locked with Gods own Key and as long as God sitteth upon the Throne they cannot wrest the Key out of his hands 4. Gods power and providence by which the Angelical strength is bridled and overmastered so as they cannot do what they would thus Rev. 20. 2. Sathan is said to be bound up for a thousand years that is in the chains of Gods power which are sometimes streighter and sometimes looser the Divel was fain to ask leave to enter into the herd of Swine Matth 8. 5. The chaines of Gods eternal decree As there is a golden chain the chain of Salvation which is carried on from link to link till the purposes of eternal grace do end in the possession of eternal glory so there is an Iron chain of reprobation which begins in Gods own voluntary preterition and is carried on in the creatures voluntary Apostacy and endeth in their just damnation and when once we are shut up under these bars there is no opening Job 12. 14. Secondly These chains are eternal chains because the wicked Angels stand guilty for ever without hope of recovery or redemption Every natural man is in chains but there is hope to many of the prisoners Christ saith go forth but those chains upon the evill
even the Divels themselves whereas they are kept for a severer judgment 4. When you see wicked men endured and not presently cast into Hell be not astonished God hath a Ministry for them as for the evil Angels Some are reserved to the day of judgement 2 Pet. 2. 9. that is their punishment respited for the greater triumph of that day 5. One judgement may make way for another the chains of darknesse for the judgement of the great day Let no man please himself in that he suffereth afflictions in this world these may be but the beginnings of sorrow God is terrible to poor sinners as well as rich you may be miserable here and yet not escape in the world to come do not think the worst is past some have a double Hell such miseries here as are pledges of everlasting torments hereafter 6. Divels fear the great day An Atheistical lose Christian is worse then Sathan he scoffeth at that at which the Divel trembleth There are Atheists in the Church but there are none in Hell 7. Angels are brought to judgement None are exempted at the great day you shall see those glorious Creatures bound with chains of Darknesse the Kings and Captains are brought in trembling before the Lambs Throne Rev. 6. 20. and great as well as small appear before that great Tribunal Rev. 20. 12. 8. The Angels are plunged into the depth of Hell when Saints enter into their Masters joy God loveth a returning sinner before an Apostate Angel There is one point yet behind with which I shall conclude this verse and that is That the day of judgement is a great day 'T is so in many regards 1. Because 't is the consummate Act of Christs regal Office Of all Offices Christs Kingly Office is the most eminent now the Kingly Office was never discovered with so much lustre and glory to the world as then the eminent act of other Offices do more belong to his abasement as his Oblation an eminent act of his Priestly Office was to be performed upon earth so his Prophetical Office was much discharged in delivering the Doctrine of the Gospel whilest he was here but of his Kingly Office we had but a very little glimpse during his abode upon earth in his whipping the buyers and sellers out of the Temple and his entrance into Jerusalem when they cryed Hosanna in the streets Matth. 21. And now in Heaven Christ is supream but his soveraignty lieth under a cloud and vail All things are put under him But carnal sense objects We see not as yet all things put under him Heb. 2. 8. But at the last day Christ will shew himselfe to be King indeed both in rewarding his friends and in an absolute conquest over his Eenemies which are the two great parts of his Regal Office therefore the day of judgment is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord 2 Pet. 3. 10. as being the day wherein Christ shall manifest himselfe to be a Lord indeed First in rewarding his friends When David was Crowned at Hebron then all that followed him in the wilderness were rewarded according to the merit of their place and service before they had hard service and little wages but then were made Captains of thousands and Captains of hundreds and Captains of fifties So they that are true to the interest of Christ may meet with many a frown and hard entertainment in the world but you will not repent of it in the day of Christs Royalty Matth. 25. 34. Then shall the King say c. He is called the Son of man before but then you will find a King rewarding all his subjects Peter was troubled about his petty losses Master saith he we have forsaken all and followed thee what had Peter to forsake A Net a Cottage a Fishing Boat A great All We are apt to think much of what we part with upon Christs score if we suffer but a disgraceful word a small inconvenience a frown we presently say what shall we have therefore But we need not seek another pay-Master then Christ he will not be behind hand with us when the day of payment cometh See Matth. 19. 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the regeneration ye shal sit with me on thrones of glory c. that is at the day of judgement which is the great regeneration when Heavens are new Earth new Bodies new Soules new all is new then we shall be no losers by Christ 2. In an absolute conquest over his enemies the stoutest faces shall then gather blacknesse and the stiffest knees bow to him There is an expression Isa 45. 23. I have sâ—orn by my selfe and the words shall not returne that to me every knee shall bow and evâ—ry moâ—th shall swear Now this expression doth concern Christs soveraignty and ful victory over his enemies for this Scripture is twice alluded unto in the New Testament and in both places applyed to Christ The first place that I shall take notice of is Phil. 2. 10. where the Apostle saith That to Christ evâ—ry knee shall bâ—w and every tongue shall call him Lord which is the same with that which is spoken in the Prophet and is there made to be the first of Christs Ascension when he was solemnly inaugurated into the Kingly Office but the Prophecy receiveth not its full and final accomplishment till the day of judgement to which purpose the same Scripture is cited by the Apostle Rom. 14. 10. We shall all stand before the judgement seat of Christ for 't is written As I live saith the Lord to me every knee shall bow and mouth shall confesse So that the bowing of knees or stooping of enemies is not fully accomplished till then Christ doth now often over-rule the councils and projects of his enemies and smite them with a soar destruction but there is not such crouching and trembling so sensibly now to be discerned as there will be at that day Secondly the day of judgement is a great day because great things are then done which will appear if you consider the preparations for that day 2. The day it selfe 3. The confequence of it 1. The preparations for Christs approach the Scripture mentioneth two 1. The Arch-Angels trumpet 2. The sign of the Son of Man 1. There is that great noise and terrour of the voice of the Lord which is to be managed by some special Angels by which all the world shall be as it were summoned to appear before Christs Tribunal See 1 Thess 4. 16 and Matth. 24. 31. Some expound this Trumpet Analogically some Literally they that expound it Analogically think it signifieth the power and virtue of Christ forcing all the world to appear before his judgement seat which is therefore called a trumpet because the solemn Assemblies among the Jews were summoned by sound of Trumpet but why may we not take it Literally and in propriety of speech for the audible sound of a Trumpet sure I
Pharisees Hypocrites for ye compass Sea and Land to make one Proselyte c. Blind zeal leadeth on men with an incessant rage to poyson others with their errour and draw them to their sect Well then we may learn diligence from our enemies Shall they be more busie to pervert the truth then we to propagate it Dan. 12. 4 Mary shall run too and fro and knowledge shall be increased Once more learn that 't is a signe of a naughty heart to be restless in sin Prov. 4. 16. They sleep not unless they have done mischief and their sleep is taken from them unless they cause some to fall 3. Raging waves of the Sea there you have their turbulency they fill all places with troubles and strifes Wicked Seducers are usually of a turbulent and impetuous spirit Why Because they are urged by their own pride and vanity and have lost all restraints of modesty and are usually as to their constitution of violent and eager spirits Well then be not born down with impudence and rage there may be during attempts and much resolution in an ill cause Besides 't is an hint to the Magistrate to look to seducers betimes for they are raging waves 4. The next expression is foaming out their own shame as a raging sea casteth up mire and dirt or it alludeth to that scum and froth which the Waves leave upon the rocks and so it noteth the abominabâ—eness of their opinions and practises Whence note That though Errours come in blushing and with a modest dress yet usually they go out of the world with a great deal of shame They dash against the rock upon which the Church is built and what is the issue They are covered with froth and foam 1 Cor. 3. 13. The day shall declare it that is time whose daughter truth is have a little patience and you shall see that all that is but hay and stubble which is accounted gold when worldly interests are unconcerned and the heat of contention a little allayed that men may have more clear discerning and the world hath had a little more experience of the fruit of false ways and opinions there will not need any great confutation evil men will sufficiently bewray their own filthiness Guicciardine saith of the expedition of Charls the 9th into Italy that he came in like lightning and went out like the snuff of a Candle so errours come in like a raging wave as if they would bear all before them but they go out like foam and froth in scorn and infamy Well then observe the fruitlesness of all Sathans attempts the gates of hell shall not prevail against this Rock Matth. 16. 18. By the gates of hell is meant strength and counsel power and policy for in the gates was their Ammunition and seats of Judicature they that seek to slaver the Church or deface the truth which is the foundation of it they do but spit against the wind the drivel is returned upon their own faces We often betray our trust and faith by our passions we have not an holy greatness of mind to look above every trouble contend for God but wait upon him Sathan may prevail a long time but he can never carry it clearly from Christ the Arrians had a day of it but they soon grew infamous for their cruelty and baseness We come now to the next similitude wandring stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be taken two ways properly or improperly 1. Properly for the stars which we call Planets or wandring though indeed no stars wander less then they do they have their name from the opinion and common judgement of sense because they are not carried about the whole circuit of the heavens but in a shorter orb and course in themselves they have certain stated motions and do keep thr just points of their compass the Sun knoweth his going down Psal 104. 2. Improperly There are a second sort of wandring stars which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running and gliding stars not stars indeed but only dry exhalations inflamed which glare much and deceive the eye with an appearance of light but soon vanish and are quenched Now these glancing shooting stars do excellently express the quality of these Seducers who pretended great knowledge being therefore called Gnosticks and gave out themselves for illuminate and profound Doctors but were various and uncertain in their motions and soon extinguished and obscured 'T is notable that the Apostle ransacketh all the elements for comparisons whereby to set them forth The Ayr Clouds without water the Earth barren rotten Trees the Water there he compareth them to raging Waves the Fire to wandring stars which are of a fiery nature A fruitful fancy can make use of all the world and a willing mind cannot want objects of meditation But let us come to observe somthing from this similitude The guides of the Lords people should be stars but not wandring gliding stars These seducers pretended to be stars and great lights of the Church which is the office of the ministers but were indeed wandring stars and such as did seduce and cause to err First Stars they should be 1. In regard of the light of doctrine Matth 5. 14. Ye are the light of the world that 's Christs honour John 1. 9. but he taketh his own crown and puts it upon his servants heads they are the light in a subordinate sense stars though not the Sun he is the original and fountain of all light and we are used as a means to convey it to others thus John is called John 6. 35. a burning and a shining light He useth our service to dispel the mists of errour the right of profaness and the darkness of false worship you had need prize those whom God hath set over you they are light and will you quench the light of Israel 2. In regard of the luster of their conversations 't is said of all Christians Phil. 2. 15. that they should shine as lights in this world they are the bright part of the world as the stars are the shining part of heaven as the star directed the wise men to Christ so they must shine to light others by their example to him as 't is required of all Christians much more of Ministers who are placed in an higher orb and sphere alas we are but dim lights we have our spots and eclipses but this sets the world a talking Secondly They must not be gliding falling stars that 's charged upon these seducers a false teacher and a falling star symbolizeth in three respects 1. 'T is but a counterfeit star so is he an Angel of light only in appearance 2 Cor. 11. 14. a true Christian should covet more to be than to seem to be to be light in the Lord before he is a light in the world Hypocrites are all for appearance 2. In respect of the uncertainty of its motion falling stars are not moved with the heavens but with
Kings 11. 9. appeared to him twice so these 23. years and Jâ—r 25. 3. all this is remembred and produced to convince the sinner This conviction implyeth two things 1. The opening of the Conscience Rev. 20. 12. The books were opened that is the book of Conscience and the book of Gods remembrance the consciences of men shall then be extended to an exact view of all their works and deeds past 't is wonderful but it shall be done by the mighty power of God for 't is said here he shall convince them of all their ungodly deeds and hard speeches their works and words are not lost and forgotten but do follow them into the other world and stand in the view of Conscience challenging the sinner tu nos egisti opera tua sumus sinner these are the things which thou hast done and spoken we will not leave thee but bring thee to judgement then is that expression made good their iniquities shall find them out our old sins and carnal practises were long since forgotten and worn out of memory so that we think we shall never â—eaâ— of them more but there they find us out and pursue us to Christs Tribunal 2. There is an outward publication and manifestation of all these sins or of most of them before the world for the Apostle saith 1 Cor. 4. 5. hidden things shall be brought to light in that day that is not only called to remembrance by the sinner himself but exposed to the notice and censure of others as the context there sheweth so Eccles 12. 14. 't is said secret sins shall be brought to judgment if only discovered to the conscience of the sinner they are still kept secret wicked men are already in a great measure convinc'd yea condemnd in their own consciences 't is then Gods designe to shame them before all the world how otherwise shall the suspected innocency of his servants be vindicated and Saints and Angels applaud the equity of his judgements unless they have some cognisance of the matter for which wicked men are condemned Now these sins may be discovered many ways either by their own confessions and pitiful complaints extorted from them by the power of God they shall wail and bemoan their case thus probably Oh that ever I despised Christ oppressed his servants opposed his truth slighted the seasons of grace c. see Rev. 6. 16 17. or by the sentence of Christ in the pronouncing of which there is some repetition of their sins see Matth 25. 41 42 43. and also by the testimony of the good and bad Angels against them The good Angels and Guardians of the Saints are sensible of the injuries done to them and may possibly accuse you to Christ upon that score Matth. 18. 10. the Divel who is now a Tempter will then be an Accuser One of the Fathers bringeth in the Divel pleading thus Domine sit meus per culpam qui tuus esse noluit per gratiam c. Lord let him be mine by sin who would not be thine by grace I never died for him had no heaven to offer him only a little carnal pleasure or profit and this was enough to draw him from thee c. yea further the Ministers and other godly persons by whose example they have been reproved or condemned may give testimony against them John 5. 45. there is one that accuseth you even Moses c. the cries of those whom they have oppressed and wronged may possibly be renewed James 5. 4. Abel's blood may cry out against Cain afresh starved souls may cry out against a lazy Minister oppressed subjects against a bloody Magistrate the neglected poor against those that have shut their bowels against them as on the other side the godly poor that have bin refreshed and relieved by the bounty of the rich are said to receive them into everlasting habitations Luke 16. 9. Again the example of those that have had less means may be produced against them because they went further in a way of compliance with the Lords purpose Matth. 12. 41 42. Others with whom we have sinned may complain of us Dives was afraid lest his Brethren should come into the place of Torment Luk. 16. 28. which might be a means to increase his anguish they sinning by his example I have produced these suppositions only to make the conviction at the day of judgement more intelligible and effective Again observe when Christ hath convinced he will condemn and when he hath condemned he will execute Conviction now maketh way many times for conversion but then for confusion now God killeth that he may make alive but then they are presently transmitted and sent into their everlasting estate Let us imitate the method of Christs process in our judging our selves let us examine judge execute not our selves but our sins voluntary acts prevent enforced From that Of all their ungodly deeds c. Observe That the process of the last day chiefly lieth against the ungodly These are expresly mentioned in the Text unrighteousness is a cause of Gods wrath as well as ungodliness Rom. 2. 18. But ungodliness doth chiefly provoke for the first part and chiefest part of the Law provideth for our duty to God ex ordine modum ex loco statum dignitatem uniuscujusque praecepti c. The dignity of every command is known by the command of it now in the first place godliness is required and then righteousness or a care of moral duties If you would know who are ungodly see the notes on verse 4. where they are described at large all Atheists peeuliative and prastical Pagans sinners that slight the offers of Christ that neglect communion with God and are touched with no reverence and dread of his Majesty all these are ungodly persons and also all that scof at Religion and holiness of conversation that despise the Ordinances of God oppress and persecute his servants hate his truths these are all in the Scripture branded with the same mark as I could easily shew you if I lâ—sted to dilate upon this argument Now none of these will be able to hold up the head in the day of Judgement Psal 1. 5 The ungodly shall not stand in judgement nor sinners in the congregation of the righteous for since they hate or neglect God how shall they be able to look him in the face or appear among his servants They that have despised the mysterie of godliness how can they expect the reward of godliness You that mock at godliness make Duties the objects of your scorn not your care how will Christ scorn you at the last day Well then if you would have the day of judgement comfortable to you be not only just and strict but godly for godliness is a notion distinct from holiness 2 Pet. 3. 11. 't is not enough to do actions just and good but we must do them upon the sight of Gods will and with aims at his