Remains, Tract 2 · Decade 2

Remains · Tract 2 · Decade 2

p. 137DECAD II.

I. An Inquiry what Strength that was David requested, when he prayed to God to spare him, that he might recover STRENGTH, Psal. xxxix.13.

WHAT David's present Affliction was, we cannot tell, whether Sickness of Body, some Dejection of Spirit, or some sore Trouble from his Enemies. It seems most likely to be some sore Sickness of Body; at which his Enemies would rejoice, and so add to his Trouble. Imagine it his deadly Palsie in his old Age, when he could feel no Warmth either from his wearing Cloaths, or Bed-Cloaths. Be it which it will, do we think he prays heartily for the Recovery and Strength of his Body? Doubtless, more especially for refreshing and strengthning in Soul, before God should take him.

That which is rendred Recover Strength in the Hebrew is foreign. Which Word is translated by several Words, much in Tendency to the same thing, p. 138or at least not much different. In Amos, Ch. v.9. it is used and rendred as here, That strengthned the Spoiled against the Strong. In other Places it is rendred, To comfort one's self; as Job ix.27.x.20, &c. The Greek hath rendred it here, Spare me a little, that I may be refreshed. The Syriac, That I may have Rest. We will take our English, and applying to the S…nse of other Transl…tions, we cannot better und…rstand it than of STRENGTH of Soul or Mind, Streng…h of Grace or Comfort: For we can hardly think, that sick or dying David, as he seems very near it in this 39th Psalm, should beg only Recovery of Body, to have his Health again, and then to die; but that, if he aimed at that, the Concernment of his Soul was especially in his Eye; viz. That God would spare him, that he might g…t a lively and fit Composure to die, without fainting or drooping in Soul.

This may justly call us to consider, what Spiritual Strength a Christian had need to have against he die. Men little consider, how much Christian Strength is requisite to encounter with Death; and few indeed have clear Apprehensions, what Dying is. And where are such Persons then, when they come to die? Rev. iii.10. Mention is there made of the Hour of Temptation, which should come upon all the World, to try them that dwell upon the Earth. It means a sad Persecution of the Church, raised by the Jews, not long before the Fall of Jerusalem. Of which our Saviour, Mat. xxiv.9. Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all Men for my Names sake. And of this you read, 1 Pet. iv.17. For the Time is come that Judgment must begin at the House of God. But that HOUR of Temptation may well be applied to the Hour of Death, which is an Hour of Temptation, or Trial indeed; and an Hour of Trial that goes all the Earth over, and p. 139none escapes it, tho' there be but few that consider it. And what Christian, Spiritual Soul-Strength is required to bear the Brunt of this Hour of Trial?

II. The Necessity of Government, explained from this Text, Judg. xvii.6. In those Days there was no King in Israel: but every Man did that which was right in his own Eyes.

THIS is the Under-song; again in the last Verse of this Book, and in Preface to Chap. xviii, and xix, and still where mention is of some horrid thing a doing; here of the Idolatry of Micah. Chap. xviii. of the Idolatry of the Danites. Chap. xix. of the horrid Wickedness of Gibeah; as if it gave a reason of those Wickednesses: Why Micah set up Idolatry, because there was no King in Israel: Why the Danites set up Idolatry, because there was no King in Israel: Why the Men of Gibeah were so abominable, because no King in Israel.

These Stories were all before the time of any Judge, tho' set in the latter end of the Book: Among many Proofs for which, take these Four.

First, The Idolatry in Dan was the first public Idolatry: And therefore the Tribe of Dan is left out in Rev. vii.

p. 130Secondly, Phineas was at the War at Gibeah, Ch. xx.28. but he could not be alive then, unless it were before the Judges.

Thirdly, The Sin at Gibeah is spoken of as a beginning of Sin. Hos. x.9. O Israel, thou hast sinned from the Days of Gibeah.

Fourthly, Deborah speaks of the Idolatry of Dan, and the Loss at Gibeah, as things done and past, Chap. v.8. They chose new Gods, then was War in the Gates. Was there a Shield or Spear sound among Forty Thousand in Israel?

And why no King in Israel? God had appointed them another Government, the Sanhedrin. And that sat in those Days, but was corrupt: And thereupon God raised Judges: And when those were corrupt, he raised Kings. So that the Question is, whether the Words mean before there was any Judge, or any King: And it is indifferent, for it means before such a one stood up to rule, and reform, which was God's Disposition of Israel, after they were seated in the Land of Canaan. Under the Sanhedrin the Land was conquered: They should have had no Enemy, had they been as they should; so God promised. They had only the Sanhedrin, which was to see to Laws and Religion. But that was careless now. And so Wars arising, Judges stood up. And when Judges were evil, then Kings. Now this partly shews these Stories were before the Judges; and partly shews the reason of the Evil, because there was no Overseer or Reformer.

In the Words are two things severally expressed. First, There was no King. Secondly, All did what was right in their own Eyes. And a Third thing we may observe upon the Connexion. They did so, because there was no King in Israel.

God bids them create a King of their Brethren, Deut. xvii. and yet was angry when they asked a p. 141King; and he saith, He gave them a King in his Anger; and Zech. xi.6. I will deliver every one into the Hand of his King. How do all these hang together? He appoints how to appoint a King, and yet would not have one. He gives one, but saith, it is in Anger. He says, he will give every one into the Hand of his King; and yet saith, Evil was for want of a King. I answer,

It was God's Determination to set up a Glorious Kingdom, yet he liked not the People's asking a King in Imitation of the Heathen, and distrusting God's Providence for them, as he had shewed by the Judges. And he raised them Kings, and put great Charge in their Hands; and by those that were good, did great things; as under David, Solomon, Ezekiah, Josiah. It was good that the People were in the Hand of those Kings. And it is said by way of threatning, Zech. xi. I will deliver the Men every one into the Hand of his King; and they shall smite the Land. But that means Caesar, that they had chosen in Opposition to Christ. For that Chapter is a meer Prophesie of God's Judgment upon the Leaders among the Jews, for their Rejection of Christ. It had been good for Israel now, had they been in the Hand of good Kings: But there was no King at all; and therefore every one did what was right in his own Eyes. And hence I raise this Doctrine.

That it is happy with a People where there is Government to restrain, that every one do not that which is right in his own Eyes. Even they that are for Liberty of Conscience will not deny this. Now to prove this.

I. The first proof of this is by the rule of Contraries. Unhappy the Sheep that are without a Shepherd; like a Man without Conscience to govern and restrain him. Unhappy Family, where there is no Restraint. Such was Eli's. Unhappy City, p. 142where is no Restraint. Such was Sodom. This Man came in to sojourn, and he will needs be a Judge. A Judge, a Governor indeed they wanted. Unhappy with Israel here. For Idolatry now began, because there was none to restrain it. And in the last Times of the City, when the Reins of Government were gone, what Murders, Robberies, Oppression, Confusion overspread all? And in a word, conceive what Outrages and Uproars would be in London, with Whoring, Thieving, Plundering, if there were no Government to restrain.

II. Proof, when Men do what is right in their own Eyes, they do commonly what is not right in God's. This Phrase is put in Opposition to that, Right in the Eyes of the Lord; that is, that that he delighted, and took Content to look on. Evil he cannot behold, but that which is just and good, on that he looks with Delight. Man's Will and God's are Antipodes. If Christ say, I came not to do mine own Will, but the Will of God; making such a Difference betwixt his Will and God's, what a vast Difference and Contrariety is there betwixt Man's Will and God's? That which is right in Man's own Eyes is what makes for his own Lusts: All seek their own, saith the Apostle, in Opposition to the things of Jesus. Oppression, VVantonness, &c. are right in the Eyes of Men, but most displeasing to the Eyes of God. So was the Matter of David with Bathsheba: But the thing that David had done displeased the Lord.

III. Proof. That which is not right in the Eyes of God, cannot be right, or happy for a Nation. As Happiness consists in the Favour, so in the Fear of God. Deut. xxviii. All these Blessings shall come on thee, and overtake thee, if thou shalt hearken unto the Voice of the Lord thy God. Blessed shalt thou be in the City, and blessed shalt thou be in the Field, &c. Please him, and prosper. God dwelt in p. 143the midst of the Camp in the Ark, and that was his Strength: But when any there was unclean, he departed. God bids Israel not to multiply Horses, to place their Trust in them, by their Strength to overcome their Enemies, but to fear God their Strength. This Book shews, when Israel did what was Good in their own Eyes, they still fell into Misery.

IV. Proof. There are but three things to restrain us from doing our own VVill; Conscience, Shame, and Fear of Punishment. How little do the two former prevail without the third. If the Government say, Let Ephraim alone, what would restrain him?

1. How rare are Men to be ruled by a good Conscience? Most live as if no Conscience belonged to the Soul: that they have made Shipwrack of. The Apostle saith, Rom. ii.15. Which shew the Work of the Law written in their Hearts, their Conscience also bearing witness. Meaning the Vertuous of the Heathen; the rest were given up to foreign, a reprobate Mind. So some are now led by a good Conscience, but most live as if there were no such thing in the VVorld. If there were no Let to Thieves, Cheats, Murderers, till Conscience restrain, where should we be? Phaeton's Horses let loose would fire the World. What would England be in such a Licentiousness? As one said of Free-Will, Perdidit nos libera voluntas, Free-Will hath destroyed us; so may I say in this Case, such Liberty would undo all. They that are for Liberty of Conscience, would they have this? Tho' some Liberty be to be granted as to Religion, yet we should undo all, if it were so to Manners. Praestat nihil licere quam omnia. Better is it, that nothing should be allowed, than all things. You may observe in the Ten Commandments, that there is no Penalty; but barely, Thou shalt not do p. 144Murder, Thou shalt not commit Adultery, &c. shewing what proper Bond of Obedience Conscience and Duty is. But God saw that would not avail, and therefore added the Penalty of Death, Restitution, Retaliation, &c. 1 Tim. i.9. Knowing this, that the Law is not made for a Righteous Man, but for the Lawless and Disobedient. The Antinomians misconstrue here, that Righteous Men are exempted from Obedience to the Law: But the meaning is, the Law is not to punish the Righteous, that make Conscience of their Ways, but the Wicked, that will not otherwise be restrained.

2. Shame will restrain some that Conscience cannot. But that will not do the VVork neither. There be Thousands and Thousands that have no more Shame than Conscience. Could they be ashamed? A Whore's Forehead, a Brow of Brass. They could not blush. Many such Complaints in the Prophets. 'Tis ever so with the greatest part of every Nation. Rom. vi.21. What Fruit had ye then in those things, whereof ye are NOVV ashamed? Not THEN, before ye were converted. It is but wild, to be ashamed to do that before Men, that they are not ashamed to do before God and Angels. Yet some such there be: But many there are, that have no Shame for either. Such was the unjust Judge, that feared not God, nor regarded Man.

If we were left without Restraint of Law, would either Conscience or Shame make one Delinquent less than there is? One Thief, Whore, Liar than there is? And therefore Restraint by Power and Penalty is needful; as Physic is bonum necessarium, where there is no other Help. It includes good Sense, the Hangman is as needful in the Nation, as the Physician: Fear of Death to restrain from destroying the Commonwealth, as well as the Physician to recover particular Persons. p. 145God himself hath given Direction and Warrant in this case. He hath Mercies and Invitations; but he hath Curses also, and executes Judgments. Esay xxvi.9. When thy Judgments are in the Earth, the Inhabitants of the World will learn Righteousness. When Men will not learn Righteousness otherwise, Judgment makes them do it.

V. Proof. He set up Magistracy for this purpose. Rom. xiii.3, 4. For Rulers are not a Terror to good Works, but to the evil. Wilt thou then not be afraid of the Power? Do that which is Good, and thou shalt have Praise of the same. For he is the Minister of God to thee for Good. But if thou do that which is Evil, be afraid, &c. There be many parts of the Magistrates Office, to relieve the Fatherless, to execute Judgment, especially to break the Horns of the Wicked. This is the more needful part of his Office; to encourage and defend the Good is his Work; but those are but few; but numberless Numbers to be restrained.

In a word, this is a Deputation of Christ in his Kingly Office, as the Ministery is of his Prophetic.

The Use of this Discourse is threefold.

I. To set our selves another Rule for our selves, than our own Will; to prevent Magistrates Restraints, To be a Law to our selves.

II. To assist Magistrates with our Prayers.

III. To take Charge in our several Families to restrain Vice.

p. 146III. Who the Sons of God are, and the Calling of the Gentiles, explained from Rom. viii.21. Because the Creature it self also shall be delivered from the Bondage of Corruption, in-the Glorious Liberty of the Children of God.

AMong the Children of Men there are some Children of God. These Words speak something concerning them and their Condition.

The Prophets speak much of Multitudes to be brought in to be Sons of God. Esay xliii.6. I will say to the North, give up, and to the South, keep not back. Bring my SONS from far, and my DAUGHTERS from the ends of the Earth. And Ch xlv.11. Thus saith the Lord, the holy one of Israel, and his Maker, ask me of things to come concerning my SONS. Hos. i.10. And it shall come to pass, that in the Place where it was said unto them, Ye are not my People, there it shall be said unto them, Ye are the SONS of the living God. And Caia…has, that prophesied but once, John xi.51. Prop…sied, that Jesus should die for that Nation: And not for that Nation only, but that also he should gather together i…to one, the CHILDREN of God that were scattered abroad. Therefore the p. 147Holy Ghost in the New Testament, sets himself to speak to this thing, and to shew who these Sons of God are.

John i.12, 13. shews who are, and who are not. But as many as received him, to them gave he Power to become the Sons of God▪ even to them that believe on his Name. Which were born not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God. As many as received him, those were Sons, of what Nation, Quality, or Rank whatsoever. Not born of Blood, nor of the Will of Man. The Holy Ghost sets the Regeneration, in Opposition to natural Generation. In natural Generation Men are born of Blood▪ and of the Will of Man, but 'tis not so in this. Or else he sets the true Begetting and Birth of the Sons of God, in Opposition to those fancied Ways the Jews thought Men were made Children of the Godly. They concluded none were Children, but of Israel: And if they came to be of Israel, then undoubtedly Children. So Christ speaks according to their Sense, It is not meet to take the Children's Bread▪ and cast it before Dogs. And the Apostle confutes this Arrogant and Erroneous Opinion, Rom ix.7. Neither because they are the Seed of Abraham, are they all Children, but in Isaac shall thy Seed be called; that is, they which are the Children of the Flesh, these are not the Children of God. Now they thought they became the Sons of God, or Israelites, these Ways.

I. By being born of Blood, foreign, Bloods, that is, long Descent of Blood of Ancestors, even to Abraham, or by Bloods of Sacrifice and Circumcision.

II. foreign, of the Will of the Flesh: As they took many Wives, and desired many Children, accounting all Children of Promise.

p. 148III. foreign, Of the Will of Man, as the Consessus or Sanhedrin did, bring in Proselites, and make them Israelites. Not this, nor that, nor that makes a Son; but he that is born of God; and he is so that receives Christ, and believes on his Name.

The Apostle is speaking of the same Subject in this Chapter, ver. 14, 15, 17. For as many as are led by the Spirit of God, they are the Sons of God. For ye have not received the Spirit of Bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father.—And if Children, then Heirs, &c. And then he comes on to shew, whence these Sons especially should come, ver. 19. The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God, &c. By Creature here, and whole Creation, ver. 22. is meant nothing but the Gentiles, or Heathen World. A Phrase among the Jews ordinarily put so to signifie. Mark xvi.15. Col. i.23. Now this whole Passage is to this Purpose. God had prophesied of Sons to come from the Heathen; and the earnest Expectation of the Creature, that is, of the Heathen, waited for this Manifestation of the Sons of God.

Two or three things there were, that might awaken the Heathen World a little, to consider of their wretched Case. 1. It may be they had the Greek Bible. 2. Howsoever, the Jews scattered abroad among them might something convince them of their Condition. 3. We may conceive, that against their Call God had stirred up their Hearts by way of Preparative, to be weary of Idolatry, and groping in Darkness. As against the Reformation by Luther all Christendom desired some Reformation; and as against the Coming of Christ, the People were in Expectation of the Messias. Observe that, John iv.35. Lift up your Eyes, and look on the Fields, for they are white already to p. 149Harvest: By which Words he hinteth at that Multitude of Samaritans, and under them of Heathen, that were ready to be reaped by the Gospel. So the Earnest Expectation of the Heathen World waited now for the Manifestation of the Sons of God.

Ver. 20. For the Creature was made subject to Vanity, &c. Not a few understand this of the Frame of the World, made subject to Vanity by Sin: But the Word foreign, Vanity, means Vanity of Mind. So Rom. i.21. foreign. The Gentiles become vain in their Imaginations. Eph. iv.17. The Gentiles walk in the Vanity of their Mind: So the meaning is, that the Heathen were given up to the Vanity and Folly of their own Mind. foreign, Made subject; put under such a Condition by the just Judgment of God; as the Apostle handles it, Chap. i. But they are put under in Hope, that in time it should be better with them.

For the Creature it self also shall be delivered from the Bondage of Corruption, &c. By Corruption is signified here, as generally in Scripture, sinful Corruption, not natural Corruptibility, or fading away. 2 Pet. i.4. Having escaped the Corruption, that is in the World through Lust. And Ch. ii.19. Servants of Corruption. And elsewhere evil Men are stiled Men of corrupt Minds, and corrupt Communication. Meaning, that the Gentiles shall be delivered from their sadly sinful Condition into the Evangelical and Spiritual Liberty from Sin, that the Sons of God partake of.

Some understand it of the Change of the Frame of the World at the end of the VVorld, and think Peter speaks of the same thing, 2 Pet. iii.13. He does indeed in some Sense, but far from theirs, viz. A new State of Affairs in the Church, when the Gentiles shall be called. This is the new Heaven, and the new Earth, that they looked for; of p. 150their Calling the Text speaks, which was now in Agitation.

And of that let us first speak a little, partly for the observing of Providence in so great a VVork, and partly for the understanding of some Passages in Scripture.

I. The casting off of the Gentiles was at Babel, Gen. xi. where there were four Punishments inflicted on them. 1. Destroying their Building. 2. Confounding their Tongues. 3. Scattering them. 4. The Loss of the true Religion, with the Loss of the Hebrew Tongue. And now all the VVorld are Heathen, but one Family of Heber, and so to Abraham. VVhichWhich was to all the VVorld, as Gideon's Fleece to all the Earth.

II. So were they given up above Two Thousand Years. An Hundred Years had been long, and how many Souls might have gone to Hell in that time? But there were an Hundred, or Two Hundred Years above Two Thousand. A strange mysterious Providence! As their Calling was a Mystery, so indeed was their Casting off. Oh how few were the Sons of God? That in a manner all the VVorld should be born, to live in Blindness, to sin, and to be damned. Better not to have been born. Could not God have let them alone, and never brought them in the VVorld. As Israel said to God, VVhy dost thou bring us into the VVilderness to die? So might they say, VVhy hast thou brought us into the VVorld to sin and die?

For Answer to this.

1. As it is Rom. ix.20, 21. Nay, but, O Man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter Power over the Clay, of the same Lump to make one Vessel unto Honour, and another unto Dishonour? Such things are not resolved by Reason, but into the VVill and p. 151Soveraignty of God. As other Points are above Reason, the Incarnation, the Resurrection: let Reason scan them; and as the Athenian Philosophers, Acts xvii. stiled Paul, a Babbler, when he treated of the Resurrection, so the same Reason will but laugh at them. But we must resolve them into the Power, VVisdom and VVill of God; and he knows not what God is, that believes them not.

2. I answer as it is, Rom. xi.22. Behold the Goodness and Severity of God: on them which sell Severity, but towards thee, Goodness. Admire at his Goodness to thee, in setting thee in so far better Condition: One of the Jews Thanksgivings is, I thank thee, that thou hast made me an Israelite, and not a Heathen. And we have cause to thank God, that we are not Heathens, if we consider,

First, That these are utterly out of the way of Salvation; thou in it, if thou wilt hearken to it.

Secondly, These never heard from God; he calls to thee continually. Once for all, if these were condemned, that never heard, how shall we escape if we neglect so great Salvation? Heb. ii.3.

But we shall not speak to that Point of Controversie about their Casting off, but speak to the Text about their Calling. And first let us take up that of the Apostle, Eph. iii.5, 6. Which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his Holy Apostles and Prophets by the Spirit: That the GENTILES should be Fellow Heirs, and of the same Body, and Partakers of his Promise in Christ, by the Gospel. VVas it not made known to the Sons of Men before? Did not the Prophets speak of this? God told it to Abraham, Gen. xii.2, 3. And I will make of thee a great Nation, and I will bless thee.—And in thee shall all the Families of the Earth be blessed. Jacob to his Sons, G…n. x…x.10. The Scepter shall not depart from Jud…h▪ … Lawgiver from between his Feet, until Shiloh co…: p. 152and unto him shall the gathering of the People be. Moses to Israel, Deut. xxxii.43. Rejoice, O ye Nations, with his People. And how abundant are the Prophets in this from end to end? But how it was not known may be considered, either in regard of the Persons, or the thing it self.

I. In regard of the Persons. First, It was not imparted at all to the Gentiles before. It was not made known to the Sons of Men, in Opposition to Israel, who are called the Sons of God. They sat in Darkness, and never heard of Light, till it came among them, or very rarely; namely, such as had the Greek Bibles▪ And when it came, how they that never heard of it rejoyced? Act. xiii.48. And when the Gentiles heard this, they were glad, and glorified the Word of the Lord. And Secondly, the Jews would not endure to hear of it. Tho' they knew it▪ they would not know it; had not Patience to hear it. Take two Places and two Examples for this. The Places are Acts xxii.21, 22. And he said unto me, Depart, for I will send thee far hence unto the GENTILES. And they gave him Audience unto this Word, and then lift up their Voices, and said, Away with such a Fellow from the Earth; for it is not fit that he should live. 1 Thess. ii.16. Forbidding us to speak to the GENTILES, that they might be saved. The Examples are, Luk. iv.28. And all they in the Synagogue, when they heard these things, were filled with Wrath. VVhy were they so angry? VVhat things had he told them? He had told them before, that there were many Widows in Israel, and unto none of them was Elias sent, save unto Sarepta a City of Sidon, unto a Widow Woman there. And that there were many Lepers in Israel in the time of Elizeus the Prophet, and none was cleansed, saving Naaman the Syrian. VVhy were they angry at this? They knew the things were true. But they hinted the Call of the Gentiles, as that VVidow p. 153and Naaman were. To that bent Christ's Discourse: That Israel would not, but the Gentiles should, and would, hearken to him. And one Example we have to this purpose long before; and that is in Jonah; who would not go to Nineveh, lest they should be Converted; and so Israel cast off; for that stuck on all their Stomachs, Deut. xxxii.21. They have moved me to Jealousie with that which is not good, they have provoked me to Anger with their Vanities: And I will move them to Jealousie with those which are not a People, I will provoke them to Anger with a Foolish Nation.

II. In regard of the Thing it s…lf. The Doctrine of Pardon and Justification was not so plain before, until Christ and his Apostles cleared it.

This Delivery then of the Creature from the Bondage of Corruption is the Calling of the Gentiles. Those words, the Creature it self, deserve their Emphasis; and we ought to utter it with this accent, The very Gentiles themselves shall be delivered. &c. They that were so abominable, brutish, slaved to Sin. The glorious things in the Prophets, which many look for yet to be accomplished, are fulfilled long ago in the Call of the Gentiles. And take this with you in reading of the Prophets, that their aim is to illustrate this great Work. A Matter which they, Acts xi.18. rejoiced at to hear begun: When they heard these things they held their Peace, and Glorified God; saying, Then hath God also to the Gentiles granted Repentance unto Life. And for which we, upon the seeing accomplisht, have also cause to Glorifie God with them; both as to the magnifying of his Grace, as also for our own sakes and Interest.

The Ephesians cryed out, Acts xix.28. Great is Diana of the Ephesians; and could not tell for what reason; but we, when we hear of this, have known and solid cause to cry out, Glorious is the Grace of p. 154God; which brought such Slaves of Sin into the Glorious Liberty of the Children of God. Let me say as it is 1 Cor. xii.2. Ye know that ye were Gentiles carried away unto these Dumb Idols. Do you not? And consult Stories, and they will tell you of the abominable Blindness and Barbarousness of this our Britain. No Nation under Heaven went beyond it in these things. And now look upon our Britain as under the Gospel; and find ye not Cause to Glorifie God upon the Promise in the Text now accomplisht, The Creature it self shall be delivered from the Bondage of Corruption, &c? Could you but read Tacitus, Caesar, and others, to observe how this Nation lived as Brutes, Worshipped Idols, Sacrificed sometimes Men and Women, went most Naked, were Barbarous above the most Barbarous: And look upon England now, and we have much like Cause of wonder to that, Luke viii.35. Where those who found the Man out of whom the Devils were departed clothed, and in his Right Mind, are said to be afraid. How great a Mercy does the Apostle speak in the Words of the Text! The Creature it self shall be delivered, &c.

In it we have Night and Day, Darkness and Light; what the Gentiles were as Gentiles, and what as Called. Set the Contraries one against another; Bondage, Liberty; Corruption, Glory. For so it is in the Greek, foreign, The Liberty of Glory; which is not amiss rendred as we do, The Glorious Liberty (so some do that, Ephes. i.6. To the Praise of his Glorious Grace). But it bears a greater Emphasis to take it as the Greek hath it, Into the Liberty of the Glory of the Children of God. And what is meant by Glory? Learn this by the contrary term. It is opposed to Corruption; as Liberty is to Bondage. And therefore as Corruption means Sinfulness, so Glory means Holiness. And that so it p. 155is taken in the Phrase of Scripture, the next Discourse will shew.

IV. The Christian Holiness, as well as his Future Happiness, stiled GLORY.

A HOLY Christian hath a Glory here, and a Glory hereafter. So that may be taken, 2 Cor. iii. ult. We are changed into the Image of God from Glory to Glory. That is, from HOLINESS to HAPPINESS. In 1 Pet. iv.14. Mention is there made of the Spirit of Glory, and of God. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of GLORY and of God resteth on you. We need not dispute what this Spirit of Glory is; take it for the Spirit of Holiness, and it gives it but its right Title, Rom. viii.30. Whom he Called, them he also Justified; and whom he Justified, them he also Glorified. Where is Sanctified? It is included in Glorified. Those that he Justified he endued with the Glory of Holiness here, and shall reward with Eternal Glory hereafter, Lam. iv.2. The precious Sons of Zion, comparable to fine Gold, how are they esteemed as Earthen Pitchers? Jeremiah was one of them: He and the rest were now poor and contemptible in this sad Captivity; but they carried a precious Glory about them, a Value and Shining above the finest Gold.

p. 156Psal. cx.3. Thy People shall be willing in the Day of thy Power, in the Beauties of Holiness. Some take these Beauties of Holiness, to mean the Temple: But take it in the Propriety of the Word, and 'tis a most fit Title for Holiness. And observe it is, not Beauty only, but Beauties, foreign which may well be rendred Glories: Not one Beauty, not one Glory, but many joined together; or all Beauties are in Holiness, and none in any thing else.

Eph. v.27. That he might present it to himself a GLORIOUS Church. Alas! It was a Poor Persecuted Church; but this made it a GLORIOUS Church, viz. The Glory of Holiness it was decked withal; for so it follows, That it should be Holy and without Blemish.

The Jews speak of foreign Cloaths of Glory that God made for Adam, and that they descended to the First-Born. This is the true Clothing of the Children of God, that God makes for them, as Jacob did for his Son Joseph, that they appear by their GLORY the Sons of God.

A View and Proof of this Glory let us take by comparing it with all other Glories set before you, as the Devil did before Christ, Luke iv.5, 6. All the Kingdoms of the World and the Glory of them; and then set before you a Child of God in the Glory of Holiness, and what say you to the Comparison?

1. 'Tis a Glory and Beauty that all the World cannot give. As Solon said to Craesus in all his Glory, that every Peacock was braver. Every Lilly of the Field is finer than Solomon in all his Glory. But this is a Beauty above Art and Nature, when God Decks and Dresseth a Saint, and that with his own Divine Image, Ephes. iv 24. There you Read of putting on a New Man after God's Image: A New Creature Clothed in Righteousness and Holiness after God's own Image. 'Tis but a poor Glory that Satan p. 157can give, as that in Luke iv. the Kingdoms of the World: 'Tis but a poor Beauty that Art can give, as Jezebel's Face: 'Tis but a poor Lustre that Nature can give, as Skin-deep Beauty. That is the Glory that God alone can give, that is found no where but in his Treasury, Jewels in his Cabinet, the Dressings of his VVardrobe.

2. 'Tis a Glory and Beauty, that all the VVorld cannot take away: A Treasure that neither Moth nor Rust doth corrupt, nor Thieves break through and Steal. The pitiful Bravery of the World that is blasted in a Moment; either fading by its own Nature and Frailty, or by Thieves or Fire, or some other Occurrence, or by an immediate Hand of God. Ah! Glorious Holiness that nothing can undo, Luke x.42. Mary hath chosen that good part that shall not be taken away from her. This is a Treasure that all the Devils in Hell cannot Plunder from the Owner. He could Plunder indeed Job's Estate, but he could not his Holiness. It is Gold that the Fire of Persecution cannot Consume, but Refine. A Shining of the Beauty and Image of God in the Soul, that cannot be defaced: An everlasting Glory that never changeth, but to a greater Glory.

3. 'Tis a Beauty and Glory that God himself is in Love withal, Ezek. xvi. There Judah is said to be Lovely, not in the Eyes of Man, but of God. Holiness is a Dress that only pleaseth God.

p. 158V. An Elucidation of Heb. x.26, 27. If we Sin wilfully after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins; but a fearful looking for of Judgment, and Fiery Indignation, which shall Devour the Adversaries.

THE Sin the Apostle speaks of here is not every Sin knowingly committed. For then how would David and Peter have escaped with their Falls? But it is an Apostacy from Truth once received; that is, the Gospel once professed; and an Enmity and Fighting against it. A Sin that at ver. 29. he calls a Treading under Foot the Son of God. And the Apostle John speaking of the very same Sin, calls it a Sin unto Death, 1 Joh. v.16.

The Apostle in this dreadful Passage hath two Allusions to some Passages in the Old Testament; One to VVords, another to Things. VVhen he speaks of Sinning past Sacrifice, he alludes to those Words, Numb. xv.27, 28, &c. If any Soul Sin p. 159through Ignorance, he shall bring a She-Goat of the first Year for a Sin-offering, and the Priest, &c. But the Soul that doth ought presumptuously, whether Born in the Land or a Stranger, the same hath reproached the Lord, and that Soul shall be cut off from his People. No Sacrifice for the wilful Sinner, but he was to be cut off by Divine Vengeance. And when he speaks of Fiery Indignation, which shall devour the Adversaries, he alludes to those fearful Examples in the Old Testament, when ungodly Ones which have been Enemies to the VVays and Ministers of God, have been dreadfully devoured by Fire; as in Num. xvi. and 2 Kings i.

The Adversaries.

OUR English hath well rendred the VVord, Adversaries. But there is a peculiar Phrase in the Greek▪ which is not easie to express in English. It is not only, foreign, which had been enough to signifie Adversaries, but it is foreign, which makes it to speak Su…versarii, Un…era…versaries; that is, Adversaries under an Hood, as I may say; Adversaries under a Pretence: As the Pharisees under a Pretence of long Prayers devoured VVidows Houses; so these under a Pretence of Religion, were Adversaries to Religion: Under Pretence of Piety, were Enemies to …ie…y: Under Pretence of doing God good Service they Persecuted God's Servants: Under Pretence of … for the Law, they sought to Destroy the Gospel. And they were under…ood Adversa…ies. The Greek Word is used again Col. ii.24. foreign, Contrary to us. The VVord precisely signifies Subcontrary, or Closely contrary to us. The Apostle speaks of Christs having cancelled p. 160the Ceremonial Law; which open faced seemed to be for them that used it; Sacrifices, to make their Peace; Purifications, to cleanse them from their Uncleanness: But closely also they pleaded against them: Sacrifices Slain shewed that they deserved Death; Purifications spake that they were unclean: And so other of the Rites of the Law.

Thousands in the VVorld pretend to Love God, to walk Fair, to be Religious; yet underhand are God's Adversaries and Enemies, as those Under-adversaries spoken of in the Text before us. None will own that he is any Enemy of God, but he will speak well of God, praise God, will be for God; whereas there is not one of a Thousand, but underhand is God's Enemy.

These Adversaries then, of whom the Apostle here more particularly speaks, were Apostates that had professed the Gospel, and had backslidden from it, and were become bitter Enemies and Persecutors of it.

Fiery Indignation.

THE Greek is something Emphatical, but something Difficult▪ foreign. Verbatim thus, Zeal, or Jealousie, or Anger, of Fire shall eat up the Adversaries. Our English hath well rendred it, Fiery Indignation shall devour. And so the Apostle calls God himself, in reference to his consuming of VVicked Men. Heb. xii. ult. our God is a Consuming Fire.

As we may distinguish between the Anger of God, that he is sometimes provoked to by the Sinning of his own People, and the Anger he is provoked to by his Enemies: So may we distinguish upon the Firiness of this Anger. God's Anger, when he is p. 161displeased with the Sins of his own People, is a Fire indeed, but it is not a Consuming Fire, as it is towards the VVicked. That Expression, Esay xxvi.11. The FIRE of thine Enemies shall Consume them, is an intimation that there is a Fire which is not the Fire of God's Enemies, or such a Fire as devours them. His Anger indeed many a time scorched his own People very sore; sometimes in their own Conscience; sometimes by outward Affliction: But it is to Refine them, not to Consume them. But to the Enemies of the Lord, his Indignation is a Fire that consumes them.

But to review this Fire more particularly, let us first consider upon some Places that speak to the same purpose.

Job. xv.34. The Congregation of Hypocrites shall be desolate, and FIRE shall consume the Tabernacles of Bribery. VVhat? Does it mean their Houses shall be burnt down? Oh! what Fires would then be seen abroad in England, if all that take Bribes should have their Houses burnt down? But in Ch. xx.26. There is mention of a Fire not blown, that shall consume such wicked Ones. All Darkness shall be hid in his secret Places, a Fire NOT BLOWN shall consume him: It shall go ill with him that is left in his Tabernacle. A Fire not blown, that is, not such a Fire as those we blow; a Fire that needs no blowing, but when God kindles it; is Hot enough, and Flaming enough; even the Fiery Indignation of the Lord.

Esay. ix.5. For every Battel of the Warriour is with confused Noise, and Garments rolled in Blood; but this shall be with BURNING, and Fuel of FIRE. The Prophecy is concerning the Destruction and Overthrow of the great Army of Senacherib, of which the Story is so Famous: That whereas other Armies are not routed and overthrown without a great deal of Fighting, Confused Noise, and Garments p. 162rolled in Blood; this Army should be consumed with the Burning and Fire of the Lord's Indignation. And it was Fiery Indignation that devoured 185000 Soldiers in one Night.

Our God, saith Moses and Paul, is a Consuming Fire: And Esay's Question is, Who among us shall dwell with the Devouring Fire? Who among us shall dwell with everlasting Burnings, Ch. xxxiii.14. Yes, in the next Verse, He that walketh Righteously, and speaketh Uprightly, and despiseth the Gain of Oppressions, that shaketh his Hands from holding of Bribes, &c. such an one shall dwell with the Devouring Fire, and it shall not touch him; as the Fiery Furnace did not touch an Hair of the three Children. But look at the beginning of Verse 14. The Sinners in Zion are afraid, Fearfulness hath surprized the Hypocrites; who shall dwell with the devouring Fire? &c. Not they, but they shall be destroyed and devoured by that Consuming Fire; as those that cast the three Children into the Furnace were consumed by the Fire, though they came not into it.

The Fire and Burning that St. Peter speaks of, that should consume the Jewish Church, and State, and Religion, 2 Pet. iii. means not so much the Fire that the Romans burnt their City and Temple with, as that dreadful Fire and Fury of God's Indignation that consumed all. But the Day of the Lord will come as a Thief in the Night, in the which the Heavens shall pass away with a great Noise, and the Elements shall melt with fervent Heat; the Earth also, and the Works that are therein, shall be burnt up, Ver. 10.

And in that dreadful Passage concerning the Damned, Their Worm never dieth, and their FIRE never goeth out: We need not dispute what kind of Fire the Fire of Hell is; whether Material Fire; whether it gives Light; whether it is of our p. 163Fire-colour. With such Disputes some needlesly trouble themselves and others: God's Indignation is Fire enough, and Hot enough to devour those wretched Souls; and we need look no further.

VI. Some Description of the Death and Doom of an Ungodly Man.

I. IF any ask what it is an Ungodly Man Dies of, it may very well be answered, of the Lord's Indignation. It was the Threatning of God to Adam, Moriendo morieris, Thou shalt Die the Death. The Ungodly Dies, and Dies the Death Natural and Eternal. And in his Natural Death he Pays two Debts; a Debt to Nature, because of the Sin of Adam; and a Debt to God's Anger, because of his own Sins.

The Chaldee Paraphrast renders those Words, Deut. xxxiv.5. foreign At the Kiss of the Lord; which we read, At the Word of the Lord: And the Jews speak much of Dying at the Kiss of God; thereby not only expressing a Person's Dying in his Favour, but to shew how sweet the Death of God's Saints are to them: They are at the Kisses, in the Embraces of God, as they are Dying: They reap Sweetness, Comfort, Happiness from him, even in Dying. But where are the Ungodly at that Time? Under the Flaming of his Fire, and the Scorching of his Wrath. As it is, Psal. lxxxviii p. 16431. The Wrath of God comes upon them, and slays the Fattest of them. It is the Wrath of God that tears the Soul from the Body, and devours the Life like a Lion, and there is none to deliver. It is Wrath that cuts him off to make an end of his Sinning.

You oft meet with Cutting off threatned to such as commit such and such Sins; as that in Numb. xv.30. That Soul shall be Cut off from among the People. Some conceive it means nothing but Cutting off from the Congregation by Excommunication; but it means God's Cutting them off by his Wrath and Vengeance. And the Expression is Emphatical, to shew their Thread is cut, which they would have drawn out in Sinning ever, if they might have been let alone. Thus every Ungodly Man, even in his Death, carries God Tokens, Dies of God's Anger.

II. As we have considered the Wretch Dying, and having given up the Ghost; now let us consider the Soul Departed out of the Body. Ah! VVretched Soul, where art thou? Come into another VVorld, into a strange VVorld, and such an one as he never Dreamed of, and is now confoundded to see: Into what a World he is fallen? A World where there is neither VVine, nor VVomen, nor Sport, nor Pleasure, nor use of any Creature. And what a case is that Carnal and Voluptuous Soul in then? A worse Place than that that Israel complains of, Numb. xx.5. How are we come into this evil Place? It is no Place of Seed, nor Figs nor Olives, nor Pomgranates, nor any Water to Drink. Nay, this is a Place where is no Sun, nor Moon, nor Light; a Place where there is no Friend to Comfort, no Creature to Refresh, no use of any Thing that is Earthly and Bodily. This must needs be a sad Change to that Soul that never took any p. 165Delight, that never thought it lived, but in the use of such.

But this is the least part of Indignation that such a wretched Soul meets withal. The Holy Souls of the Saints of God meet with the like Deprivation of the Use of Earthly Creatures; and if they had always made them their Life and Delight, and had nothing else to feed upon but Meat, and Drink, and Money, and Pleasure, the Case would be much the same. But there is the Indignation from the Creator meets the Cursed Soul, as well as the Deprivation of the Creature; and that we shall consider in these several Particulars.

First, Think of that, Luke xvi.22. And it came to pass that the Beggar Died, and was carried by the Angels into Abraham's Bosom; the Rich Man also Died, and was Buried. And do you not think the Devils carried the Soul of the Rich Man to Hell? In the Text indeed is not exprest so much; but that left it to be gathered by the Rule of Contrary; if Angels carry good Souls to Heaven, Devils carry bad Ones to Hell.

Acts i.18. Falling headlong he burst asunder, and all his Bowels gushed out. The Devil had been two or three Days Bodily in Judas; and when he burst in sunder the Devil broke out of him, having torn him: And do you not think he carried his Soul with him, as well as took away his Life?

It is true indeed, that the Devil is not in the Ungodly so Bodily as he was in Judas, yet he is said, Eph. ii.2. To work in the Children of Disobedience. Their Souls are under his Acting and Power, to carry them into all Evil. He is the Mover and Actor of their Souls to do his Will.

VVell, when they are Dying, is not the Devil busie there, waiting for his Prey, and for what he hath looked for all along? Is he not busie to keep that Soul for his own, and that it be not taken out p. 166of his Hand? Psal. xlviii.14. For God is our God for ever and ever; he will be our Guide unto Death. He that hath made God his God for ever, he may be sure to have God his Guide even to and in his Dying. And on the contrary, he that hath made the Devil his God, and Ruler, and Guide, all his Time, he must expect that he will be with him at his Death. As the terrible Apparition to Brutus in Italy told him, he would be sure to meet him at Philippi, where he was to Die.

VVell, the Ungodly VVretch Dies. The Devil hath Led, and Ruled, and Acted him to the last Gasp: And now the last Gasp hath slipt the Soul out of the Body, is not the Devil there still looking after his Prey? Do you think the Devil hath done, and looks after that Soul no more? No, then is the time that he hath got his Prey, and now is seized on the Game that he had been ever hunting after. The Dragon, Rev. xii.4. stood waiting before the VVoman to devour her Child as soon as it was Born. And when the Child was delivered, he was frustrate of his Prey, because God took care of the Child and Mother; for both Child and Mother were his Beloved. But in this Case, this great Red Dragon waits till the Soul be delivered out of the Body; and as soon as it is delivered, he grasps it, and seizes on it; for God hath forsaken it, and utterly cast away all Care of it. God hath forsaken it; Persecute and take it, for there is none to deliver.

Consider seriously of these two Things.

I. That Sinful Souls departed are never under preserving Providence more.

II. That they are given up to the Power of Satan.

I. They are removed from under God's Preserving Providence. True, they are kept in Being, that they may be kept in Punishment; but this is Avenging Justice rather than Preserving Providence, Mat. p. 167ix.49. For every one shall be Salted with Fire. Every such Soul shall be Salted with Fire. The very Fire of its Torment shall be as Salt to keep it from Consuming. It shall be kept in Being, that it may be kept in Fire. But first God hath cast away all Care of it, and secondly, exerciseth nothing of preserving Providence towards it, 1 Sam. xxv.29. But the Soul of my Lord shall be bound in the Bundle of Life with the Lord thy God; and the Souls of thine Enemies, them shall be sling out, as out of the middle of a Sling. VVhere she intimates, that a David, a Good Man his Soul is bound up in the Bundle of Life with the Lord: But Evil Men, their Souls be slung out, as out of a Sling. God casts them, flings them away from him; Fly where they will, Light where they will, Sink or Swim, he looks no more after them. VVhile VVicked Men were here, Providence Preserved them, Fed them, Clothed them, Strove with them with Patience, and kept the Soul and Body, that the Devil did not run away with the Man Bodily: But when the Cursed Soul is departed out of the Body, Patience no more, Care no more, Restraint of the Devil no more, but take him Devil and do thy worst. VVhichWhich is the Second thing to be considered.

II. That VVicked Souls are given up to Satan's Absolute Power. You read of giving up notorious Sinners to Satan here, that, if possibly they might be amended. 1 Cor. v.5. To deliver such an one unto Satan for the Destruction of the Flesh, that the Spirit may be saved in the Day of the Lord Jesus. 1 Tim. i. ult. Whom I have delivered unto Satan, that they may learn not to Blaspheme. But when a Soul is now past all Amending, all hopes of Amending, conceive with Fear and Trembling, how God gives up that Soul to the Roaring Lion to tear and spare not.

p. 168And here is one dreadful Symptom, and Evidence of the Fiery Indignation, that God in Anger gives up the Soul to Satan: And this is a Second degree of its Misery; that as it hath lost the use of the Creature, so also it hath lost the Care and Preserving Providence of the Creator.

VVe have an Emblem of both in the Egyptians sitting in Darkness; which conceive of by reading two Places, Exod, x.21, 23. It was Darkness that might be felt. They saw not one another, neither rose any from his Place. And Psal. lxxviii.49. where, when the Holy Ghost should mention the Plague of Darkness in its order, he Characters it in these terms, He cast upon them the fierceness of his Anger, Wrath, and Indignation, by sending Evil Angels among them. Moses saith, that he sent Darkness; the Psalmist saith, Evil Angels or Devils: And both most true, Darkness and Devils: Devils in the Darkness. Moses saith, They saw not one another. The Psalmist intimates, that they saw Devils; and yet could not stir from the place where they sate, to run from the Sight of them: Chains of Darkness that tyed them fast that they could not stir. So that the Devil may Roar, and Rage, and Terrifie, and the VVretches not able to stir an Inch from under his Power and Terror.

The Fearful Estate of Damned Souls in Scripture is called Darkness, utter Darkness, Chains of Darkness. I need not to cite Places. And why Darkness? Because the Sun, Moon and Stars shine not there, as they do here? Because no Candle there? The other World hath nothing to do with such Bodily Lights as these. These are Lights for Bodily Creatures, not for Souls and Spirits. The Holy Ghost tells you, that in Heaven, where there is all Light, yet there is nothing to do with such Lights as these, Rev. xxii.5▪ And there shall be no Night there; and they need no Candle, neither p. 169Light of the Sun: for the Lord God giveth them Light. Is there Darkness in Hell, and utter Darkness, where is so much Fire, and such Flames? Luke xvi.24. There Dives speaks of his being tormented in Flames: Fire and Flames, and yet Darkness. It is the Fire of that Indignation, mentioned in the Epistle to the Hebrews, that consumes them, and that very Fire brings that Darkness with it. Darkness; for there is not one Spark of God's Favour appearing there, nothing but Indignation, Indignation. And not one Beam of Favour appearing thro' any Chink there. Everlasting Burning, and no Intermission. The VVorm never dies, and never but gnawing; and the Fire never quenched, and never but scorching.

And it is Darkness, because there is no common preserving Providence, shining or appearing there. God's shews not himself in the least Glimpse of his Care, or Tenderness, or Preservation there. Their State is call'd Outer Darkness, Mat. xxv.30. not Utter Darkness only, as we say, Utter Extremity, &c. but Outer Darkness. The Phrase is very considerable. It may be understood, Darkness that is without; that is, Darkness that is out of Heaven: As the Heathen are said to be without; that is, were out of the Church; but there the Expression is only foreign, Those that are OUT. But this Expression is foreign, Darkness, that is OUTER; as if he should say, that Darkness that is beyond the other Darkness. And we may very well interpret it, the Indignation of God against the Wicked in Hell, beyond the Indignation of God against them here; his casting them off, and casting off his Care of them in Hell, beyond his casting them off, and casting off his Care of them here. His Wrath and his casting them off here, is very black and dark; but there it is Outer Darkness, a Darkness beyond this Darkness.

p. 170And now think with your selves, how fearful a Surprizal that Soul is surprized withal: When it is just departed out of the Body, it is as it were midwived into the other World by the Devil; and the first thing it sees there, is, that it sees it self in the Paws of the Devil. It makes me remember the Story in Saligniacus. A Company of Travellers, that went to visit the Holy Land, would needs, for Religion-sake, forsooth, bathe themselves in Jordan, there where John Baptized. And as they were refreshing, sporting, and delighting themselves in the Water, and swimming, suddenly there comes a Crocodile, a dreadful Dragon of the Waters, and lays hold of a Frenchman, by Profession a Physician, snaps him up, and devours him. How miserably and unexpectedly was that poor Man surprized! So how does the unhappy Soul we are speaking of, find it self surprized, when it suddenly finds it self in the Clutches of the Great Red Dragon, ready now to be devoured by him.

p. 171VII. A Meditation upon the Widow's Mite.

OUR Saviour, sitting in the Second Court of the Temple, called commonly by the Jews, The Court of the Women, but by the Gospel, The Treasury, (because there stood the Thirteen Chests, into which the People put their Freewill Offerings;) sees the rich Men casting in largely, and of their Abundance. But there comes a poor Widow, and casts in a poor Pittance, Two Mites, that make but One Farthing; a despicable Gift, and such an one as those rich Men would make a Puff at, to see such a poor Business offered. And, as God in another Case, Mal. i.8. offer such a Pittance to a great Man, how would he scorn it? But God seeth not as Man seeth, God weigheth not as Man weigheth, but he seeth and weigheth the Mind and Heart. And our Saviour seeth, that this Woman had put her Heart into the Treasury with her two Mites; that she had cast in her Heart, and her whole Living with her Farthing in the Chest she had chosen to put it in; and accordingly he weighs, values and estimates her Offering according to the large Heart wherewith she had given it, as the largest Gift that was given; nay, larger than all the Gifts that were given. Of a Truth I say unto you, that this poor Widow hath cast in more than they all, Luk. xxi.3.

A Woman to outvye all the Men in her Offering: A Widow all the great married Dames and Ladies; and a poor Widow all the rich and wealthy Ones, p. 172with all their Abundance. It is very fortunate for Women to bear the Bell for Piety and Devotion in the Holy Story, and none to go beyond them in Zeal and Religion; or rather they to go before all. The Virgin Mary, Martha, Mary Magdalen, Joanna, Susanna, the Syrophaenician Woman with her great Faith, and this poor VVidow with her great Offering. That as Peter's Zeal and Earnestness in promoting the Gospel is more especially recorded in the Acts of the Apostles, to give Evidence and Assurance of his Recovery out of his great Fall, in denying his Master: So the noble Zeal and Piety of several VVomen is recorded in Holy VVrit, to be an Evidence of the Recovery of that Sex out of its foul Guilt of bringing Sin into the VVorld, and being first in the Transgression.

As the Apostle speaks something towards such an Observation, 1 Tim. ii. ult. Adam was not deceived, but the Woman being deceived, was in the Transgression. Notwithstanding she shall be saved by Childbearing, i. e. by the Birth of Christ; a Child born to be a Saviour: Tho' Pangs in Childbearing were laid upon her, as a sad Punishment for her Transgression.

VVe might enquire whether this VVidow were a true Believer, or whether she were still in the Jewish Religion and Belief, but only more sincerely Pious and Religious in that way, than others were. And the Reason of this Enquiry is, that if she were a true Believer, or had received the Gospel, it may seem strange, that she would contribute to the Jewish Service. And if she were not a true Believer, it may seem strange, that Christ should give such a Testimony to her Offering, if it were not offer'd in Faith.

Whether she were the one or other, this Act of hers was certainly a Pious Act. For observe with me these few things.

p. 173I. Observe, that all the Offerings or Gifts, that were thus put into the Temple-Treasury, were laid out for the maintaining the Service of the Altar and Temple. To buy Wood to maintain the Fire of the Altar, to buy Sacrifices for the Altar, Salt for the Sacrifices, Oil for the Lamps, Wine for the Drink-Offering, &c. VVhatsoever was offered in the Temple went to the maintaining the Service and Religion of the Temple.

II. Observe, that the Service and Religion of Temple and People was now grown exceeding Corrupt; and many things of Humane Invention and Tradition were added to God's Institutions there. So that our Saviour sticks not to say of the Temple, that they had made it a House of Merchandize, nay, a Den of Thieves; and himself with a Whip drives Buyers and Sellers out of the Temple: And yet,

III. Observe, that Christ himself contributed to the Maintenance of the Service of the Temple, tho' such Corruption crept into it. For that Tribute-Money that is demanded of him, Matth. xvii.24. and which he works a Miracle to pay, finding the Money in a Fish's Mouth, was the Half Shekel, that every one was bound to pay Yearly; and the Money went towards buying the Sacrifices for the Altar, and for the maintaining of the Service there. And as himself did in that Payment contribute to that; so he commends this Widow, who in her Gift did shew the like Contribution to the same thing. For,

IV. Observe, that Good might be gathered out of the Service there, tho' such Corruptions were crept in; because God's Institutions were there, and he had set up his Candle there, his VVorship, which he had not taken down. And every Humane Invention doth not presently destroy a Divine Institution, tho' it doth pollute it. And the seven Churches of Asia p. 174are Golden Candlesticks still, tho' God find foul Corruption in all of them.

They that will pay nothing to our Churches, that will not come at our Churches; nay, will not abide to be buried in our Church Yards, do they see any abominable thing in the Service of our Churches, worse than the Corruptions that were crept into the Jewish Religion; worse Superstition, worse VVill-worship, worse Corruptions? If they do, let them shew it; if they do not, why do they so despise our Churches, and the VVorship there? VVhen Christ himself refused not to be present at the Temple, and to contribute to maintain the Service there. Let me ask them, and the negligent Comers to Church, (tho' they do not quite refuse it) do they think that our Saviour ever let a Sabbath-day pass in all his time while here, but he was present at the Public Service, either in the Temple, or in the Synagogue? Look the Gospel thro', and see by the Current of the Story there, whether ever he absented himself from the Public Congregation on the Sabbath-day.

Read that, Luke iv.16. to spare more; He came to Nazareth, where he had been brought up, and, as his Custom was, went into the Synagogue on the Sabbath, and stood up for to read. It was his Custom to go to the Synagogue, to the Public Service, and Congregation, on the Sabbath-day; and he never fail'd of it. And he stood up for to read in his own Town Synagogue; as owning himself a Member of that Congregation. For it is not recorded, that he read in any Synagogue beside. It was his Custom to go to the Public Congregation on the Sabbath-day; it is these Men's Custom not to come there. He never absented himself from the Public Meeting, these Men account it Religion to absent themselves ever. Is our Public Service more corrupt than theirs was then? If it be, let them shew p. 175it. If it be not, let these Men give a reason why they go so directly cross to our Saviour's own Practice.

VIII. A Meditation, and Explanation of the HOPE of Christians, according to the Apostles Account of it, Heb. vi.17, 18, 19, 20.

THAT there is such a thing, the Apostle confirms, and what a thing it is he illustrates, by two Particulars apiece.

I. The Sureness of this HOPE he confirms especially by these two things.

First, It is made certain by God's Promise, and his Oath. Two immutable things, in which it is impossible God should lie.

Secondly, That Christ is gone into Heaven before, as an undoubted Pledge of the Hope for us, that is laid up there.

II. The Nature or Quality of this Hope, he sets out especially by two things also.

First, That it is an Anchor of the Soul, Sure and Stedfast.

Secondly, That it entreth into that which is within the Vail.

The Hope that is here spoken of, the very VVords in which it is mentioned do shew what it means; viz. not the Hope in us, but the Hope set before us. p. 176To lay hold of the Hope set before us. Not the Acting of our Hope, but the Object of it, or what is hoped for: As the Scripture when it mentions Faith, frequently means the Object of Faith, or the thing believed.

This Distinction of Hope in us, and Hope set before us, see by comparing 1 Pet. iii.15. with the VVords we have in Hand: Be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you. That they might do, but of the Hope set before them, it was not so ready to give a Reason: Because it is above all Humane Reason, that such Hopes should be set before poor, sinful Men; therefore the Socinians that would have all things believed to be measured by Humane Reason, alledge that Place of S. Peter to little Purpose. For it speaks not of giving a Reason why such things were to be hoped for, (for that is alone to be resolved into God's Grace and Goodness, which is unfathomable to our Reason) but to give a Reason and Account, what Ground they had to hope for such things. Which Reason must be fetched from their own Conscience and Conversation, as well as from God's Grace and Promises.

Now what these things hoped for are, I need not spend time to reckon. They are whatsoever God affordeth for the Blessedness of the Soul here, or hereafter, Grace and Glory, Redemption and Salvation; the Spirit of God here, and the full Enjoyment of God for ever. And accordingly this Hope is called The Hope of Eternal Life, Tit. i.2. The Hope of Salvation, 1 Thess. v.8. The Hope of Glory, and the Hope of the Gospel, Col. i.23, 27. That is, whatsoever the Gospel holds out, as declared for, and of Man's Blessedness: As Col. i.4. For the Hope which is laid up for you in Heaven, whereof ye heard before in the Word of the Truth of the Gospel.

p. 177One peculiar Hope, which indeed is the Cause of all the rest, we shall observe by and by.

So that to speak of this Hope, I might Discourse of the Excellency, Dignity and Certainty of these things hoped for. But I shall but touch the Nature of them, as the Apostle gives a Character of it: Viz. That this Hope is an Anchor of the Soul; that it is sure and stedfast; that it entreth into that within the Vail. Every one of which Particulars hath its Worth and Weight.

I. The Expression, that it is the Anchor of the Soul, supposeth that a Soul in this World is as a Ship at Sea, ready to be tumbled, and tossed, and carried with every Wind, if it do not anchor upon the Hope that is set before us within the Vail. And blessed be the God of all Hope, that hath provided such an Anchor for poor Souls. That he hath not left us to the Mercy of the Merciless Sea, and Blasts of this World, but hath shewed us where we may lye at Anchor, and be safe.

II. This An…hor is sure and stedfast in it self, and no Moveableness or Weakness in it; but like him that laid it up there, without any Change or Shadow of turning. And here I might shew, that it is sure, in regard of him that laid it up, in regard of it self, and in regard of the certain Promises that he hath made of it. I shall cite but this one Place for all, Tit. i.2. In Hope of Eternal Life, which God, that cannot lie, promised before the World began. It is most sure, because God hath promised, because God that cannot lie hath promised, and because he hath promised before the World was; that is, before the Law.

III. This Hope that is set before us, entreth into that within the Vail. You see there is a plain Allusion to the High Priests entring into the most Holy Place within the Vail once a Year. And that very Hint doth intimate what the Apostle mainly p. 178aims at, when he speaks of the Hope set before us, Viz. The Blood of Christ, or the Merit of his Blood in Heaven. As the High Priest went into the most Holy Place with Blood. And that was the great Day, Time, and Manner of Atonement for the Sins of the People.

So that indeed the Blood of Christ, or the Merit of his Death, is the HOPE we have in Heaven. And that is the proper Cause of all the other things that I mentioned, Grace, Glory, Redemption, Salvation; all purchased for his People with his Blood. The Blood of Christ was shed on Earth, but the Merit of it is with God in Heaven. One Deep calleth to another through the Noise of the Water-Pipes. The Deeps of his Sufferings and Sorrows here, speak, and have their Claim above in Heaven. As the Prophet Esay speaks, I have laboured in vain, and spent my Strength for Nought, but my Reward is in Heaven.

This that our Hope hath to anchor in, is the Blood of Christ, brought in within the Vail; the Merit of Christ placed before God, to answer for us, to plead for us, to pay for us. So that we may have strong Consolation, and a sure Hold, if we cast Anchor there.

p. 179IX. An Inquiry why the Jews were so importunate with Christ for Signs and Wonders: And why he was so backward to gratifie their Curiosity therein.

THE Apostle tells us, The Jews require a Sign, 1 Cor. i.22. And the Evangelists attest it, when they give a particular Account of their so doing from our Saviour, in divers Places. And he himself confirms it, John iv.48. Jesus said, Except ye see Signs and Wonders, ye will not believe. The Person there consider'd, to whom he spake, it may be, may illustrate the thing the more. Our English in the Text calls him, A Noble Man; in the Margin, A Courtier, ver. 46. And the Original Word, foreign, signifies, that he was one, that belonged to the King, one of Herod's Courtiers. Now in that Court time was, when John Baptist was heard, reverenced, and followed, Mark vi.17. But John did no Miracles, shewed no Signs, John x.41. therefore at last John's Head goes to the Block.

Now the reason why the Jews were so requiring of Signs and Wonders, besides their Hardness of Heart, that would not believe without a Miracle, was, because they had not had a Prophet among them of so long a time. It was full Four Hundred Years since the Spirit of Prophecy departed from the Nation. For since the Death of Zachary and Malachi, there had been no Prophet among them, p. 180till these times; no, nor any that had taken upon him to be a Prophet; therefore it is no wonder, if when Christ came among them in the Evidence of a Prophet, they require him to shew some Wonders, that they might thereby be confirmed, that he was a true Prophet, and not a false.

Here now at his first coming into his Temple, after his entring into his Publick Ministry by his Baptism, he reforms and refines, as the last of the Prophets, before Prophecy ceased, had foretold. Mal. iii.1, 3. The Lord, whom ye seek, shall suddenly come to his Temple. And he shall sit as a Purifier, and Refiner of Silver, and he shall purifie the Sons of Levi. He overthrows the Tables of the Money-Changers, and whips the Buyers and Sellers out of the Temple, in the Authority of a Prophet, or Messias. I, say the Jews, Dost thou these things so authoritatively? I pray thee, what Sign shewest thou to prove, that thou art either Messias or Prophet?

Nay, Secondly, they were so urgent in requiring Signs from him, that they require a Wonder, when they had newly seen a Wonder; nay, Wonder after Wonder, like him in the Poet's Fiction, that stood Chin deep in Water, and was still thirsty, and seeking after Water. Observe but two Passages.

1. In Mat. xii.22. there is a Man blind and dumb, and possessed with a Devil, and Christ heals him. Three Miracles in one: And to have done any one of them, either to have given Sight to the Blind, or Speech to the Dumb, or to dispossess one possessed, had been enough and enough again to have convinced any, much more, when he wrought all these things at once. And yet at ver. 38. Certain of the Scribes and Pharisees say to him, Master, We would see a Sign from thee.

p. 1812. In John vi. at the beginning of the Chapter, he feeds Five Thousand Persons with Five Loaves, and Two Fishes. Who that had seen such a Sign and Miracle, but would have said as they do, ver. 14. This is of a Truth, that Prophet that should come into the World? And yet some of those very Men, that had seen that Miracle, eaten of that Miracle, and confessed him, that of a Truth he was that Prophet, &c. yet are at it, ver. 30. What Sign shewest thou then, that we may see, and believe thee, &c. Why? What would these Men have? Can they tell themselves? Yes, and I will tell you. Their foolish and blind Traditions had taught them to look for these two Signs and Wonders from the Messias, when he came.

First, That he should raise the old Prophets, and the old Holy famous Men from the Dead.

Secondly, That he should bring down Manna from Heaven for them. In their old Writings and Records they speak much of these two things of their Expectation. And I might shew some Hint in the Gospel, that they expected such things. Therefore let Christ do never so many Miracles, yet they will not be satisfied, unless they see him do one, or both these things; but are still urging and requiring, What Sign shewest thou?

Now they are not so urgent to ask a Sign, as our Saviour is backward to satisfie their Curiosity in such a thing. And to observe, what Return he made to their Demand of a Sign, which was a second thing I mentioned to speak to, let us consider these two things.

First, That he never did, nor never could be brought to shew them a Sign, as a meer Sign. You remember his own Words, A Wicked and Adulterous Generation require a Sign, but no Sign shall be given them, Mat. xii.39. I call that a meer Sign, which is barely a Sign, and nothing else: p. 182A Wonder shewed …owa…d confirming the Doctrine or Authority of him, that shews it; and it proves no mo…. The …urning of Moses Rod into a Serpent, and th… Serpent into a R…d again, was a bare Sign or Wonder to confirm M…se… Authority, and it was no more. B…t the Signs and Wonders that he wrought after, in turning Water into Blood, bringing Frogs, &c. were more than Signs; for they were also Plagues on …, as well as Miracles. So the Miracles and Wonders which our Saviour did, healing the Sick, cleansing Lepers, casting out Devils, were more th…n meer Signs; for they were for the Bodily Benefit of those, upon whom they were wrought. But meer Sign, which was barely a Sign, and no more, he never shewed, never could be brought to shew among them.

And I remember not more than one meer Sign, spoken of in all the New Testament; and that was Paul's shaking the Viper off his Hand into the Fire, and feeling no Hurt by her. Which the Church of Rome might have done well to have considered of, before they had made Miracles so great a Sign of their Church as they do.

Secondly, To their requiring of a Sign, our Saviour once and again returns an Answer about his own Resurr…ction, Mat. xii.39. There shall no Sign be given unto it but the Sign of the Prophet Jonas. Meaning, as Jonas was Three Days and Three Nights in the Whale's Belly, and at last cast out of his Belly on the Shoar again; so Christ should be Three Days and Three Nights in the Grave, and then should be restored to Life again. And John ii. when they require a Sign, he returns a like Answer, Destroy this Temple, and in Three Days I will raise it up. That is, this shall be an undeniable Sign to you, that I am he that is to come; that when you have destroyed this Temple of my Body, p. 183and put me to Death, in Three Days I will raise it up again. Which was to be the great Proof and Sign, whereby he evidenced himself to be the Son of God, or the Messias; namely, by his Resurrection from the Dead, Rom. i.4.

X. An Explanatory Discourse of the Fall and Punishment of Angels.

WE look not now upon these Creatures in their Brightness and Lustre, in the Perfection of their Nature, and Nobleness of their Creation: Angels, Morning Stars, Courtiers of Heaven, Attendants in God's own Chamber of Presence: But are to see them in a clear, contrary, dismal, and dreery Condition. They had not been so glorious before, but now they are as horrid; not so bright before, but now as uggly; and not so happy before, but now as miserable and ruined. For S. Peter shews them sinning, hurled from Heaven, cast into Hell, and damned there to Chains and Darkness, and Judgment for evermore. 2 Ep. Ch. ii. Ver. 4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Judgment.

As God once said to Abraham, Lift up your Eyes to Heaven, and mark these Stars; and, if you can, number them. What could be more Bright and Glorious than they by Creation? And what an infinite number of them was made, and fell, when a whole Legion of them, several Thousands, when they were fallen, dwelt in one poor possessed Man? And yet these Glorious Creatures, Bright p. 184Morning Stars for Excellency, parallel to the Stars of Heaven for number; you may see them all falling from Heaven at one time, and tumbling into Ruin, Perdition, Misery and Hell.

And what is that, and where is that, that hath wrought this Mischief, and such a Desolation? Oh! it is this wicked Haman, this cursed thing call'd Sin; that never does better, that never will do better; and whose Trade is only to ruin and destroy. The Angels that SINNED, God spared not, but cast them down to Hell.

Their sinning, which is so shortly express'd here, is uttered by the Apostle Jude, That they kept not their first Estate, but left their own Habitation. Now their first Estate was Righteousness and Holiness, and their own Habitation was Heaven and Happiness. And when they kept not the one, and left the other, what Estate did they then come into; and what Habitation did they then find out? Instead of Righteous and Holy, they became horridly sinful; and instead of Heaven and Happiness, their Habitation now is Hell, and Chains of Darkness.

As great a Change, as it was possible to be, and as it is possible to imagine, unless you should imagine, that God should be changed. Great and sad was the Change of Adam, when from all innocent he became all sinful, and from all happy to all miserable. But this Change of the Angels, that fell, was more, by how much they were once more happy, as being in Heaven already, and Adam but just setting out for it. And in that they being once fallen, had no Possibility of Recovery, but Adam had.

And was not their changing from Angels to Devils a greater, vaster, and more astonishing Change, than if they had been changed from Angels to nothing again? For if their Change from Angels to p. 185nothing had been a strange Change, their changing from Angels to worse than nothing was much more strange. And by the way, may we not say, that they wrought in themselves such a Change, as God himself could not have wrought in them. His Power did change them from meer nothing to Angels. And the same Power could have changed them from Angels to meer nothing again; but God could not change them into Devils, that was their own Work. For the most Holy God cannot work a Creature to Wickedness. 'Tis far from the acting, (I may say, from the Power) of the All-holy God, to work or make Wickedness in any Creature.

Well, by their own Wickedness, from Angels they are become Devils; from bright Morning, shining Stars, they are become as black as Darkness it self; and they that were lately in the highest Heaven, are cast into the lowest Hell, and delivered into Chains of Darkness, to be reserved unto Judgment.

And now, how may we look upon such a Spectacle, and Change as this? Job's three Friends, when they first came to him, Misery and Sickness had so changed the poor Man, that they knew him not. But when they did know him, they lift up their Voices, and wept, Job ii.12. Can we know these Creatures now? Are these they, that were lately so illustrious and resplendent Morning Stars, and shone so gloriously in their Sphere and Orb? Are these they, that were once of God's Privy Chamber, and among his choicest Nobles and Princes attending upon him? Are these they, that are while, were singing, praising, and rejoicing, and ere now in Hell in Chains and Darkness? Shall we lift up our Voices, and weep for them? It may be some question, whether that may befit us, because they are become Devils. And we may take up a more p. 186proper Rule and Practice, Weep not for those, but weep for your selves.

Well, shall we rejoice at their casting into Hell and Damnation? That may be some Question, whether that may befit us, tho' they be Devils. But certainly we have a more proper Work to do, upon the Sight and Consideration of their Case: That is, To hear and fear, and tremble, and to learn Wisdom, from their Madness and Folly.

In the Words before us you see an Intimation of their Sin, and of their Punishment. The former very briefly related, that they sinned; the latter largely express'd, and in several Particulars, Viz. That they were not spared: That they were cast into Hell, delivered into Chains, and reserved unto Judgment.

I. As to the former, it is expressed that they sinned: but what their Sin was, is not expressed, neither here; nor indeed is it spoken out in plain terms in other Places of Scripture. And yet out of other Places, and Reason and Argumentation from Scriptur…, it may be reasonably collected and con…ctured, what it was, and for Search of it, let us begin here.

1. Angels could not sin at a lower Rate, than wilfully, or of Pride, or Malice, or of both, or of all. And indeed they could not sin at a higher Rate than they did. Not at a lower Rate, because of their Nature, as they were Angels; and not at a higher, in regard of their Sin, which was aggravated, that nothing could be added.

Ignorance, or Weakness, was far from them, they were created in so noble and excellent a Perfection. And deceived into any sinning, they could not be; partly, because of the Greatness of their Knowledge and Wisdom; and partly, because there was none to deceive them. And there can be no deceiving in the World of Spirits. It may be probable, that p. 187there was a Chief, and a Captain of them that fell? As there was a Chief or Captain of them that stood, viz. Our Saviour. For you have mention of the Devil and his Angels, and the Dragon and his Angels, a Chief and Subordinate. But it is hardly probable that their Chief did deceive them into their Rebellion, though he was Ringleader in it. As Demetrius led the rest of the Silver-Smiths, that made the Insurrection in Ephesus, but deceived them not; for they were all of the same Principles.

They were every one their own Tempters. And therein was their Sin so much aggravated above the Sin of Adam. And what Stumbling-block they found in Heaven, was only in their own Hearts; and that not so much any Ignorance, or Weakness, or being Deceived, as Desperate Wilfulness to have their own Will contrary to the Will of God.

2. Now in what particulars this their Wilfulness centered, and what it was, in which they would have their own Minds, contrary to the Mind of God, may be the better conjectured, by tracing them a little from their Creation to their Fall.

They were Created, as is most probable, at the very first b…ginning of the Works of God, when he laid the Foundation of the Earth, the very first instant of the Creation. Moses indeed does not mention their Creation at all, because he would treat only of things Visible: The Great Book of Nature, and the Letters of that Book which Men see, and from them read the Invisible things of God, His Eternal Power and Godhead, Rom. i.20.

Upon their first Creation they break into Singing and Praising God; upon the Sight of the Glory of him that Created them; upon the Sense of the Gloriousness in which themselves were created; and upon Observation of the Infinite Power of the the Creator: From that first instant, they were p. 188Spectators of God's proceeding in the Six Days Creation. They see him make the Firmament, and the Sun, Moon, and Stars of Heaven: They see him command the Waters, that covered the Earth into their Bounds and Channels; and they Obey him: They see him lay the Earth dry, and plant it with all manner of Trees and Vegetables, and Beasts: They see the whole Progress of the Creation; and Sing, and Praise, and Shout for Joy all along. For no cause why they should rebel hitherto can be imagined.

But at last, and the last of his Creation, God makes Man in his own Image, in as Happy a Condition as an Earthly Creature could be capable of. He makes him Lord of all the Creatures: Nay, he chargeth the Angels themselves to attend upon him, and to be Ministring Spirits to him for his good: As the Apostle tells us their Charge and Employment, Heb. i. ult.

This some of them embraced with all willingness of Mind; partly out of most ready Obedience to God, for whom they saw they could never do too much, who had done so much for them; and partly out of pure love to Man, whom they saw God had made their Brother; having stamped him with his own Image, as well as themselves.

Now as to the others, that fell, what can we imagine to have been the reason of their Fall, more probably and properly, than that they envied this Honour and Dignity of Adam, and scorned to obey the Command and Charge that God had laid upon them, to attend upon him? What? Must a Piece of Clay be so Honoured, as to be Lord of the whole Creation? Must a lump of Earth be waited on by Angels? And he that is but Dust and Ashes must he be attended on by such Morning Stars; the Attendents of Heaven? No, they scorn this Service: They account themselves too good to do it: It p. 189is a business below their Dignity. And so for this Malice against Man, and his Honour, and their Pride against God, and his Command, from Angels they become Devils, and from Heaven they are cast into Hell; and Reserved there in Chains of Darkness, to the Judgment of the last Day.

For a more proper Reason and Means of their Fall, I suppose, can hardly be given. And their continual Malice and Hate to Mankind, doth very much confirm it: And I believe Eliphaz, Job. v.2. doth speak something home to it. He had said, Ch. iv.18. That God put no trust in his Servants, and his Angels he charged with Folly. Much less might he put trust in poor Man that dwelleth in a House of Clay, &c. And then he comes on and says, Call now if there be any that will answer thee: And to which of the Saints wilt thou look? For Wrath Killeth the Foolish, and Envy Slayeth the Silly one.

The Papists would fain wrest this passage, to prove the Invocation of Saints Departed, because there is mention made of Calling and Looking to the Saints. But the meaning of the Holy Man looks clean another way, viz. to this Tenour, Call, and look about to all the Saints, and Holy Ones whatsoever: And where can you find any that God may put trust in? For Wrath killeth the Foolish, and Envy slayeth the Silly One. Wrath against God, and Envy against Man Killed the Foolish and Silly Angels. So that God did justly charge them with Folly.

And very justly indeed, take Folly in its most common acceptation. And let this, that we have mentioned, be their Sin and Fall, or be it something else, (as some other Reasons are given,) they were Fools to purpose to forsake Heaven, when they might have kept there: To leave their own Habitation, saith the Apostle Jude, and might have inhabited there still. To be in so Blessed p. 190Company, God and Holy Angels, and would forsake it. In so Blessed Employment as Praising, and Singing, and would leave it off. In the Blessed Presence of God, in his Favour, in his Enjoyment, and weary of these things. Have I been a Wilderness to Israel, saith God, and a Land of Darkness? Is Heaven become a Wilderness, a Land of Weariness and Tyring, that they that are there should be weary of it?

What could be in these Creatures Minds, to make them so Mad and Desperate, so Foolish and Besotted? The Raze-brain'd Prodigal to forsake his Father's House, where it was so well with him, and to go to wander he knew not whither: Had he been asked a Reason, why he would do so, he could have given no better than this, Because I will do so. And these could be moved by no other Reason, than this unreasonable one; they were desperately bent to have their own Will though to the defiance of the Will of God. Be that their Sin, that we have spoken of, or be it what else it will, it was without all doubting, their crossing of the Will of God, to have their own Wills; and violating some of his Commands, upon some wilful bent to have their own Mind. It was not Ignorance of what he would have them to do: For they knew his Will, as well as those Angels that stood in Obedience; but they would not do what he would have them. It was not of Weakness or Disability to do what he would have them; for there is no Reason to think otherwise, but that they had the same ability of Obedience that the other had.

But it was a desperate Wilfulness, and a sturdy Resolvedness to have their own Wills, let the Will of God be what it will. Had one been there to have questioned these Rebels, when they first set upon their Rebellion; what do you think to do? Do you think to better your Estates by crossing him, p. 191that set you in your happy Estate? Or do you think to cross God that made you, and he not to meet with you? Or do you think your Malice to Adam will any whit abate God's Favour to him? Well, be it what it will in event, we will take our own Course, and have our own Will. And this desperate Wilfulness was the Cursed Stumbling-Block, that they laid in their own Heart; at which they stumbled and fell, and were ruined; and must never rise more.

II. Hitherto we have seen these Angels Sinning and Rebelling against God. Now let us see them Punished and Rewarded, as they deserved. God spared them not, but cast them down into Hell, and delivered them into Chains of Darkness, to be reserved unto Judgment.

It is Related in the Story of the Witch of Endor, that when she saw Samuel appear in his Mantle, she cried out for fear: And her reason was, Because I see, saith she, Gods Ascending out of the Earth. Are Gods arising out of the Earth such a terror to Her? What terror may Devils falling from Heaven be to Men? Satan like Lightning falling thence, and his Angels with him; Thousands, and Ten Thousands, a Number numberless. Such another passage is, Rev. xii.9. and forwards, The Dragon, the Old Serpent, the Devil is cast ou… of Heaven, to the Earth, and his Angels with him; and this Voice follows them, Wo to the Inhabitants of the Earth, because the Devil is come down among you, having great Wrath. And it hath been VVo to the Earth, ever since he came down upon it.

Their Punishment you see is expressed in several Particulars, and all Dreadful. The first Word, God spared them not, is the General, which includes all the rest of the Particulars; and which may give a reason of all the rest. VVhy did God p. 192cast them into Hell? Because he would not Spare them. VVhy did he deliver them into Chains of Darkness? Because he would not Spare them. And upon the same reason he reserves them to Judgment; because he will not Spare them.

The Expression, he spared them not, is like the Trumpet and Voices of Sinai; from lower and milder, growing louder and louder; and becomes as a Thunder-clap, out of which came all the Thunder-Bolts following, viz. That they were cast into Hell, into Chains; because God spared them not.

1. It signifies in its mildest and lowest Sense and Degree, that he let them not go unpunished, tho' they were what they were. Though Angels, though in Heaven, though Attendants upon him, and so nearly related to him; yet he suffered them not to escape Scot-free: He spared them not from Punishment when they Sinned: But,

2. The signification of the Expression riseth higher; and it means not only, that he would not let them go unpunished, but that he punisht them home, sorely, and severely. And so you have the Expression signifying in several other Places, Deut. xxix.19, 20. The Man, that saith, I shall have Peace, though I walk after the imagination of mine own Heart; the Lord will not SPARE him. VVhere the meaning is not only, the Lord will not let him go free, and unpunished, but the punishment of the Lord shall light sore upon him; as it follows in the next VVords. But the Anger of the Lord and his Jealousie shall Smoke against that Man, and all the Curses, &c. Job. xvi.13. His Archers compass me round about, he cleaveth my Reins in sunder, and doth not SPARE. His meaning is, not only, he lets me not be in quiet, but he pays me home with sad Affliction, Esa. xxx.14. He shall break it, as the breaking of a Potter's Vessel, p. 193which is broken all to pieces: He shall not SPARE. And so in our common Language, when we incite any one to vex or beat another, Oh! spare him not. Which in our Meaning is not only, Let him not go free, but lay on Load, and pay him home.

And so we may very well understand, nay, indeed we cannot but understand the Expression her…, He spared not the Angels that sinned; that is, he let th…m not escape, tho' they were Angels, but paid them home with severe Indignation; for he cast them down into Hell, and delivered them into Chains of Darkness, &c.

The first Lash, that God's Severity whipt them with, is not expressed in plain Terms, but included in the Terms that follow. There is no mention of his casting them out of Heaven, and yet that is plainly enough intimated, when 'tis said, He cast them into Hell. And there is no mention how speedily this was done, and yet the Quickness of the Words intimates, and all reason confirms, the Quickness of the thing. They sinned, and he spared not, but instantly cast them out of Heaven into Hell. For would God suffer such abominable ones to dwell any more with him? They sinned in Heaven, but Heaven was no Place to hold Sin and Sinners. It is a Country, where no Venemous thing can live and subsist; and when they are Sinners, they must be there no more.

The Case minds me of King Uzziah's Case, when he was struck Leprous in the Temple, the Text tells us, that the Priests thrust him out: yea, that he himself hasted to go out. For they knew, and he knew very well, that the Temple was too clean, and holy a Place, to hold Leprosie, and a Lepe…. Heaven cannot hold a Sinner, no, not a Moment: But, as soon as ever, even the Angels are become Sinners, away with them; there is no staying for them there.

p. 194Nay, could Heaven have been Heaven to them, if it might be supposed they might have stayed there, where they could see God only angry, and frowning on them; and the Angels, that stood, loathing them, and abhorring their Company? There they could see nothing, that could be pleasing and contentive to them, when God and the Holy Angels were become their Enemies; and they had lost their Interest in them both, and they had lost their own Purity and Glory. It was time for them to pack out of Heaven, even of themselves, when now it was become another kind of thing, than Heaven to them. But God packs them out; and when they had forfeited Heaven, the Severity of the Lord takes the Forfeiture, and away with them out of Heaven.

Israel in the Psalm despised the pleasant Land; and therefore God excluded them for ever coming there. These Rebels despised that which the pleasant Land signified; and therefore they must be hurled thence, that they be no longer there.

It is the Opinion of some, that there were so many of these Angels that fell, that their Number equalled the Number of all the Men, Women and Children, that must be saved. And that God elected so many for Salvation, to supply and fill up the room of these Angels, that had lost Salvation. Not to insist upon the just Number, it is without all question, that it was a vast Number of them that fell. And do but imagine you saw such an infinite Company of Morning Stars, not so much falling from Heaven, as thrown from Heaven; and not lighting upon Fountains and Rivers of Water, as the Star Wormwood doth in the Revelations; but lighting in Hell, and Chains of Darkness. And the very Imagination may reasonably read to you the dreadful Signification of the Expression, God spared not the Angels that sinned.

p. 195Upon their Sin, and Fall, and Punishment, how many useful Thoughts and Meditations may be taken up, partly of Speculation, partly for Practice. Let us but take a Taste of two or three.

I. When you read of Michael or Christ, and his Angels, and the Devil and his Angels, Revel. xii. and to the like Tenor, tho' not in the same Terms, otherwhere, you cannot but fairly conjecture these two things.

1. That there was an Head of those that fell, as Christ was the Head of those that stood.

2. That doubtless the Head of those that fell was created a most noble Creature indeed; that was set parallel to Christ in this respect, that he was the Head of the one Company, as Christ was of the other. And I see neither Absurdity nor Danger, if we should conceive, that he was created the noblest of all Creatures; and only Christ, who was no Creature, was above him. And I see no reason why not to conceive, that the Angels that fell with him, were of as noble a Frame and Perfection by Creation, as they that stood.

This then may raise this Question and Meditation, what might make the Difference, that some of the Angels fell, while the other stood; and some stood, while the other fell. The Resolution of which I know not where to lodge so properly as in this, viz. That they that stood, were under Christ's Headship; and they that fell, only left to their created Perfection. Which, like a Glass, was shining and resplendent, but brittle, and soon broken. But,

II. It is very considerable, that these Spirits that were in Heaven could not keep there; and yet the Spirits of just Men made perfect, being once gotten thither, cannot fall thence. That Angels in Heaven, should not stand, and that Saints got to Heaven, cannot fall. Nay further, that Angels p. 196that were in Heaven could not keep there, and that a poor sinful Creature should get from hence thither, and to keep there for ever.

There was a vast Difference between the Case and Condition of Adam, and these Angels, and both their Falls. They in Heaven already, he but just setting out for it. They tempted themselves, or they had no Tempter: He tempted by them, or he had not fallen. They upon their Fall are cast from Heaven, and must never more come there again: He upon his Fall recovered for Heaven, and in Despight of all their Power and Malice geteth thither.

Such is the blessed Privilege of being in the State of Grace, and having …terest in Christ. Both which these w…nted, being bottomed only upon the Perfection of their own Nature, in which they were created. It might seem strange, that Adam in the State of Innocency, when he had Power of perfect Obedience, and of standing in his Innocency, in his own Hand, should be shaken with the very first Temptation, and lose all. And yet when he was fallen, and became sinful, he should break through a Thousand Temptations, and recover Heaven, which he had lost, when Innocent. But Grace and Interest in Christ made the Difference. For where before he had no Support, but barely himself, and the Perfection of his created Nature, now he is supported by Christ, and the Spirit and Grace of God. But,

III. We may see by this Dealing of God with the very Angels, his own Courtiers of Heaven, how dreadful and terrible God is in his Severity against Sin and Ungodliness.

The dreadful Severity of God towards these Rebels you may observe in these three Things. Of which the Words of S. Peter give some Intimation.

I. That he not only cast them into Hell, and damned them, but that he dealt thus with them for one Disobedience, p. 197and Violation of his one Command. The Angels that SINNED he cast into Hell: That is, for the very first Sin, and suffered them not to strike a second Stroke on this side Hell.

II. That which follows necessarily to be observed upon this, viz. That he gave them not a Minutes Space of Repentance, but he takes them at the very Rebound; and as soon as ever they have sinned, they are damned.

III. That he did not only give them no Time, and Space of Repentance, but that he excluded them from all Possibility of Benefit by Repentance, and Hopes of Recovery. For he not only cast them into Hell, but he reserves them in Chains for further Judgment. No Reprieve, no Hope, no Pardon, ever waiting for the Day of Execution.

Now look upon them, and let us reflect upon our selves. And first, consider seriously why it should be so exceeding severe with Angels, and not with Men. That they should be past all Pardon, all Recovery, and it should not be so with sinning Man. Where can we lodge the proper Reason of this Difference? And what can we say to the Cause of it?

I. We might observe, that the Angelical Nature is uncurable, if it be diseased, and no Way but Death with it. And that old Saying, Corruptio optimi pessima, to take Place deeply here; and their Nature the more deeply corrupted, when it became corrupted, by how much it had been the more pure before.

II. We might observe, that whereas they being in Heaven, despised Heaven, and vilified the Delights there, it cannot be imaginable how ever they should recover Heaven again. Poor Man was making for Heaven, and stumbled, and fell at his first setting out. And it is a great deal more likely, that he might get up, and get onward his Journey p. 198again, than they that had wilfully cast themselves from Heaven, whither he was making.

III. We might observe their Sin to have been aggravated with whatsoever might make Sin unpardonable. They sinned in Heaven; they sinned without a Tempter; they sinned as wilfully, proudly, maliciously, as it was possible to sin. And therefore the less Wonder, if it were impossible they should ever repent, and be pardoned. The Sin of Man was not of so very deadly Aggravation; and yet we must not lay the Reason of his being pardoned there, but in the infinite Mercy of a Gracious God. It was not so much, for that Man was less sinful than these Angels were; that he was therefore pardoned, and they not; but because God was the more merciful. And whereas to them that so sinned he shewed Severity, to thee he sheweth Goodness; if thou continue in his Goodness, as the Apostle speaks in another Case.

Lastly, Let us more nearly yet reflect upon our selves. Let your Thoughts at once look up towards Heaven, and down towards Hell, and see the Angels sinning in Heaven, and instantly cast into Hell for it, upon their first sinning, and upon the very instant of their sinning. Now who can give a Reason, why we Sinners are not thrown after them? Who among us all but hath deserved Hell as well as they, if God should take Vengeance on us, according to our Deservings, as he did on them? What have we then to say of the Patience and Mercy that hath so forborn us?