Exposition of Jude 2, Biblical exegesis · Verse 13 · Observations 2
OBSERVATIONS.
1.Obſerv. 1. The world, without the Word, lies in a condition of darkneſs. The Miniſters of the Word, are the ſtars, the light of the world; take them away, and every place is full of darkneſs. The people to whom Chriſt preacht, ſate (before) in darkneſs, in the region and ſhadow of death, Matth. 4.16. The Epheſians, ſometime were darkneſs, (ſaith the Apoſtle.) Before the Goſpel is ſavingly delivered, we are under the power of darkneſs; and darkneſs is that term from which we are called when we are brought out of our natural eſtate. And in three reſpects is the world without the Goſpel, in darkneſs.
1. In reſpect of ignorance; 1. It knowes not God. The Gentiles are ſaid to be ſuch as knew not God: The Word only diſcovers him ſavingly, becauſe it onelyonly makes known God in Chriſt. The wiſeſt of the Heathens, till this light came, could not know him; The world by wiſdom knew not God, they worſhip… the unknown God. 2. It knowes not the will and wayes of God: and this followes from the former, for he who knowes not what another is, cannot know what he loves. The will of God is only laid down in the Word of God. There is no ſervice pleaſeth him, but that which himſelf preſcribes. The knowledg of the Heathen only ſerves to render them inexcuſable for not doing what they knew, not able ſufficiently to underſtand all they had to do.
2. The world is in darkneſs in reſpect of wickedneſs and unrighteouſneſs. A man in the dark ſits ſtill and forbears to walk, as he doth who is in the light. Wicked men are unprofitable, ſlothful ſervants, unactive in the wayes of God, …zek. 15.45.not thoſe by whom God gaines. They are like the branches of the Vine, in building, good for nothing. He who is in the dark, wanders, ſtumbles, or falls every ſtep that he takes. Every wicked action, is a falling into a ſlough, and down a precipice, a deviating from the way of Gods Commandments; and therefore ſin is in Scripture called a work of Darkneſs. Yea, they who are in the dark, are not aſhamed of the filthieſt garments which they wear, or of the uncomelieſt actions they perform; and they who are without the light of the Word, in a night of ſin and ignorance, bluſh not in the doing of thoſe things, which he, who is Spiritually inlightned, is aſhamed to hear, behold, or think of. What profit (ſaith the Apoſtle) have you in thoſe things whereof you are now aſhamed?
3. The world is in darkneſs, in reſpect of fear, horror, and miſery: Men in the dark, tremble at the ſtirring of every twig: There were they (ſaith David, Pſal. 14.5.) in great fear: and it is called their fear; Fear not (ſaith the Prophet, Iſai. 8.12.) their fear. It is only the light of Gods countenance which ſcattereth the clouds of fear. Till fury be taken out of God, fear can never be removed out of men; but through the fear of death, they are all their life time ſubject to bondage; Hebr. 2.15.when any miſery befals them, they tremble, as did the Elders of Bethlehem at Samuels coming, they not knowing whether it comes peaceably or no: nor is it any wonder that the darkneſs of fear, ſhould here ſeize upon thoſe who expect utter darkneſs hereafter in the everlaſting ſeparation from the light of Gods countenance, wherein there is fulneſs of joy, and pleaſures for evermore. We ſee (then) the true cauſe, that the world hath ever ſo much hated the word, which diſcovers its deeds of darkneſs. I have given them thy word (ſaith Chriſt) and the world hath hated them; Joh. 17.14.and he who was the word Incarnate, was alſo hated by the world, becauſe he teſtified that the deeds thereof were evil. Hatred is the genius of the Goſpel (ſaith Luther) the ſhadow which ever attended upon the Goſpels ſunſhine. Though Saints are blameleſs and harmleſſe; the ſons of God without rebuke; Phil. 2.15.yet if they wil ſhine as lights in the midſt of a crooked and perverſe nation, they muſt look for oppoſition; but how irrational and groundleſſe is this hatred of the world! for though the word manifeſts its deeds of darkneſſe, yet withall it diſcovers its deſtruction in eternal darkneſſe; and were the light thereof beheld and loved, it would prevent it and lead by the light of grace, to that of glory.
2Obſ. 2 Great is the difference between the light which ſhines here, and that which we ſhall behold hereafter. In the night of this world, we have ſtars to give us light; we have a light which ſhines in a dark place; but when the ſun ſhall ariſe, 2 Pet. 2.all theſe ſtars ſhal be put out: Prophets, Evangeliſts, Paſtors, Teachers, are given but til we all meet in the unity of the faith, and of the knowledg of the Son of God. Eph. 4.13. and then propheſies and tongues ſhall ceaſe, knowledg ſhall vaniſh away: when that which is perfect is come, that which is in part ſhall be done away, when we ſhal behold the light of the ſun, we ſhall no more want ſtar-light, or candle-light; the immediate viſion of God, ſhall aboliſh theſe: the people of God ſhal be above Ordinances and Miniſtry, when they ſhall be above ſin and error: In heaven, all our difficulties and knots ſhal be untied: though here we are doubtful of many truths, yet in heaven we ſhall truly have cauſe to ſay, now Lord, thou ſpeakeſt plainly, and not in parables. He who died in his child hood, in heaven knowes more, then the wiſeſt Solomon ever did upon earth; and that little light or ſpeak of joy which here the Saints had, ſhall in heaven be blown into a flame, their bud of joy ſhall there be a ful blown flowre; Pſal. 97.11.here light is ſown, but there ſhalbe a harveſt, a fulneſſe of joy: Oh bleſſed eſtate!
3.Obſ. 3 People ſhould labour to walk and work by the light of the Miniſtry. Yet a little while (ſaith Chriſt) is the light with you, walk while ye have the light, John 12.35. let us walk decently (ſaith the Apoſtle Rom. 13.13) as in the day. The light of the Goſpel muſt put Chriſtians upon a two fold manner of walking and working.
1. Speedily. 2. Accurately.
1. Speedily. Our light is not laſting, our candle may ſoon be put out; the moſt brightly ſhining Miniſter, ſhall ere long, be put under the buſhel of the grave, if he be not before blown out by the blaſt of Satans rage, and the worlds perſecution; your fathers, where are they? and the Prophets, do they live for ever? Zech. 1.5.The light of life is but very ſhort, but the light of the ſeaſons of grace are far ſhorter. A book which is not our own, but only lent us to read on, and that but for a day or two, we make much haſt to read over. In the grave, there is no more preaching, no more hearing of Sermons; The living, the living they only praiſe God, and preach to men; ſhort ſeaſons require ſpeedy ſervices. Oh what a ſhame is it that we ſhould have torn ſo many books, worn out ſo many Miniſters, and yet have learned no more leſſons I which of us can promiſe to our ſelves, that our light ſhall ſhine half ſo long, as we have formerly abuſed it, and wantond in the ſhining of it? Oh what would damned ſpirits give for one glympſe of miniſterial light again! would they not (think we) might they have ſuch a favour, plie their work faſter then ever they formerly did, or now we do? we have ſcribled out much paper to no purpoſe, we are almoſt come to the end thereof, and had we not then need behusband our time, and write the cloſer?
2. Let us walk and work accurately in the ſhining of miniſterial light; decently, preciſely. Though our light be but ſtar-light in compariſon of what it ſhall be in heaven, yet it is ſun-light, compared with that which ſhined in the time of the old Law, and ſince in the daies of Popery; we are now neither darkned with Jewiſh ſhadowes, nor popiſh fogs; we live under the cleareſt diſpenſation of the covenant of grace; we therefore live worſe, than did they in thoſe times, becauſe we live not better: How many Kings and Prophets would have thought themſelves happy, to have ſeen one of the dayes of the Son of man which we enjoy! our great ſalvation neglected, wil be damnation great and heightned; what a ſhame is it for us, that many have done their maſters work better by dim moon-light, than do we by clear ſun-light! How ſhameful is it for us in the light of the Goſpel, to ſhew our ſelves in the filth and ſordid rags of ſin and profaneneſſe! Caſt off the works of darkneſſe in a Land of light.
4.Obſerv. 4. Its an high degree of impiety for any, eſpecially for thoſe who pretend to be inctructers of ſouls, to miſlead and ſeduce others from the right way. The ſin of theſe Seducers, it was to be falſe Lights, and wandring and miſguiding Meteors, who pretended to be the eminent and true Teachers of ſouls, and to be both influential and directing ſtars. Severely do we find Chriſt denouncing woes againſt the Scribes and Phariſes; and with much holy acrimony doth he reprove them for being blind and miſ-guiding Guides, calling them ſeveral times fools and blind: Mat. 23.16.17, 19.And verſe 26. he names the Phariſee, Thou, blind Phariſee: And (whoſoever (ſaith Chriſt) ſhall break one of the leaſt of theſe Commandements, and ſhall teach men ſo, he ſhall be called the leaſt in the Kingdom of Heaven: that is, ſhall be contemned, and not counted worthy to be ſo much as a Member of the Church of God in the New Teſtament. The Apoſtle Paul ſharply expreſſeth himſelf againſt ſeducing Teachers, calling them the Miniſters of Satan, 2 Cor. 11.15. Falſe Apoſtles, deceitful Workers, verſe 13. Grievous Wolves, Dogs, Acts 20.29. Phil. 3.2, &c. How ſad a complaint is that of the Prophet! Iſa. 3.12. They which lead thee, cauſe thee to erre. And Chap. 9.16. The Leaders of this people, cauſe them to erre, and they that are led of them, are deſtroyed. And Jer. 23.13. I have ſeen folly in the Prophets of Samaria, they have cauſed my people Iſrael to erre. No ſins are ſo eminently, and inexcuſably ſinful, as thoſe committed againſt mens callings and profeſſions. What wickedneſs greater, then for a Judge to be unjuſt, for a Phyſician to be a Murderer, for a Seer to be blind, for a Guide to miſguide? Tis not ſo heinouſly ſinful for any, as for a Teacher of ſouls, to be a deceiver of ſouls: Who ſhall ſhew a ſoul the way to heaven, if a Miniſter (like Elijah, who pretending to lead the blind Syrians to Dothan, guided them to Samaria, where they were in the midſt of their Enemies;) ſhall lead them the way to Hell? Who ſhould ſave life, if they who ſhould break the bread of life, give poyſon in ſtead of bread? Or if they whoſe lips ſhould feed many, only infect and poyſon many? And further, what ſeduction is ſo deſtructive as ſoul-ſeduction? Is the miſery of leading mens bodies into Ditches and Quagmires by a fools fire, comparable to the woe of being led into the pit of perdition, and the ditch of hell and damnation by an erroneous Miniſter? he that is miſ-guided into hell, can never be drawn out again: here tis true, veſtigia nulla retrorſum, no coming back. The cheating a man of his money, though it be a loſs, its a recoverable one; but he thats deceived of his ſoul, guld out of his God, what hath he more to loſe, or what poſſibility hath he ever to repair his damage? There is no folly ſo great, as to be coggd and inticed out of life eternal; nor any deceit ſo cruel, as to cheat the ſoul: nothing can be light, wherewith the ſoul is hurt. Oh how deeply then is God provoked, when he delivers up a people to the miſ-guidings of Seducers! Its better ten thouſand times to have a tyrannical Prince over our bodies, then to have a treacherous Paſtour over our ſouls; and yet how do people groan and ſigh under the former, and how ſlightly do they regard the latter! Surely, if for the ſins of a people, their Magiſtrates are oppreſſive; for their ſins it is, that their Miniſters are erroneous. How juſt is it with God, that they who will not be Diſciples to truth, ſhould be Proſelytes to errour! that when none will follow the ſeeing Guide, many ſhould follow the pernicious wayes of the blind Guide! The true deſerving cauſe of peoples ſeduction, is, (as the Prophet ſpeaks) The people love to have it ſo. The Prophets propheſie falſly, and the people love to have it ſo; Jer. 5.3. They will not indure ſound Doctrine, they will not ſuffer a Micaiah to inſtruct them, and therefore God ſends them a Zedekiah to ſeduce them. They who received not the love of the truth, had ſtrong deluſions ſent them from God, and upon them the deceivableneſs of unrighteouſneſs took hold, 2 Theſſ. 2.10, 11. The Prophet is a fool, (ſaith Hoſea, Chap. 9.7.) The ſpiritual man is mad, for the multitude of thine iniquity, and the great hatred. The inſtructers of Iſrael, were fooliſh, blind, and erroneous; becauſe the iniquity of the people in rebelling againſt the light of truth, had ſtirred up God thus to ſhew his great hatred againſt them. God never ſends darkneſs among a people, till they ſhut their eyes againſt the light. If we will impriſon truth, God may juſtly ſet Seducers looſe. Oh labour then to follow true, if you would not be miſled by falſe lights; and to be directed by fixed, if you would not be ſeduced by wandring ſtars. To conclude this needful point (then) with caution both to Miniſters and People: To the former, I offer my humble thoughts in this hearty requeſt, That they would conſider, the beſt of them have ſins enough of their own to anſwer for, without contracting more by the miſleading of others. As inexcuſable it is, for Miniſters to lead people in a wrong way, as for people not to follow Miniſters in a right way. If then we would not miſlead any in this night of darkneſs and ſin, let us be ſure to be fixed ſtars our ſelves: let us neither be Planets nor Meteors, let us be fixed to our Scripture Principles, deliberately chuſing what we ſhould love, but then ſtedfaſtly loving what we have choſen. They who are to lift up their voyce as a trumpet, If the ſtars and ſea-marks ſhould change their places, & remove to and fro, the paſſengers, who look for conſtant direction, are in danger of being carried and caſt upon quick-ſands & ſocks.muſt not give an uncertain ſound. A Miniſter muſt be fixed in the Scripture orb, not having a particular motion of his own, but being meerly carryed according to the motion of that his Orb. In all the reproaches a Miniſter meets with for turning and moving, let his evident adhering to the word, manifeſt that tis not the Shore, but only the Boatman that moves; the times will at length come up to a Miniſter, if he be ſtedfaſt; however, let him take this for an invincible ground of incouragement, He ſhall be bleſſed in directing thoſe who will not be directed by him; Whoſoever doth, and teacheth men to obſerve the Commandements (ſaith Chriſt) ſhall be bleſſed, Mat 5.19.though he cannot prevail with men to obſerve them. Chriſt propoundeth not the converſion of people, as a property of a faithful Miniſter, but the doing and teaching the will of God. To people, I preſent the needfulneſe of taking heed that they be not miſled; to beware of wandring ſtars, falſe Prophets, Seducers. Its poſſible to follow a miſ-leading Guide with a good intention, but not with good ſucceſs. It may be equally hurtful to receive the word of God, as the word of man; and to receive the word of man, as the word of God. Hearers muſt take nothing upon truſt; they muſt love men for their Doctrines, but not imbrace Doctrines for men: They muſt try the ſpirits, examine all by the Word, and ſuffer no opinion to travel, unleſs it can ſhew the Scripture Paſs, and pronounce its Shiboleth. The Scripture (like a ſword of Paradſe) ſhould keep errours from entring into our hearts. We ſhould not be like Children, to gape at, and to ſwallow whatever any puts to our mouths. In underſtanding we ſhould be men, and every opinion which cannot endure the beams of Scripture ſun, is to be thrown down as ſpurious. Build your faith upon no emenency of man; ever be more forward to examine, then to admire what you hear; call none Maſter but Chriſt; the errour of the Maſter, is alwaies the tentation, oft the deſtruction of the Scholar.
5.Obſ. 5. Great is Gods forbearance towards ſinners. Blackneſs of darkneſs is reſerved for them, not preſently inflicted upon them. Frequently doth the Scripture proclaim Gods long-ſuffering, and his being ſlow to anger: The Apoſtle mentions his forberance and long-ſuffering, Rom. 2.4. He endured with much long-ſuffering the veſſels of wrath fitted to deſtruction, Rom. 9.22. He gave the old World an hundred and twenty years ſpace of repentance. He endured the manners of the Iſraelites forty years in the Wilderneſs, Acts 13.18. Four hundred years he ſpared the Canaanites, Gen. 15.16. And ſundry waies may this greatneſs of Gods long-ſuffering be amplified. 1. He forbears puniſhing ſinners, though he ſee their ſin, and be moſt ſenſible thereof; he ſees all the circumſtances of ſin, the moſt ſecret and retired wickedneſſes in the heart, all are naked, ript up, ranſackt, anatomized before him; men forbear to puniſh men, becauſe they know not the ſecret machinations of miſchiefe, which are againſt-them but God, though he beholds all, yet he ſpares long. 2. He doth not only behold ſin where it is, but lothes it wherever he beholds it; though he ſees it every where with an eye of obſervation, yet no where with an eye of approbation. Sin is oppoſite to his very nature; man may love ſin, and yet be ſtil a man; but if God ſhould love ſin, he ſhould ceaſe to be God: he is under ſin, as a cart preſſed with ſheaves, Amos 2.13. All the hatred that man bears to all the things in the world, which are either hateful or hurtful to him, is not comparable to Gods deteſtation of the leaſt ſin. 3. He is able to puniſh ſin, wherever he either looks upon it or loathes it. As the ſecreteſt ſinner is within the reach of his eye, ſo the ſtrongeſt ſinner is within the reach of his arm: he is as able to throw a ſinner into hel, as to tel him of hel; he in all his forbearances, loſeth not his power, but exerciſeth his patience; he can, but wil not puniſh. 4. He doth not only forbear puniſhment, but ſeeks to prevent it: He waits that he may be gracious. He is not willing that any ſhould periſh: he ſtrikes more gently for a while, that he may not ſtrike eternally; and he ſtayes and warns ſo long, that hee may not ſtrike at all. 5. He not only ſuffers ſinners long, but all the while he puts forth mercy towards them, upholds their beings, feeds, heals, helps them. Sinners all the while they live, ſpend upon the ſtock of mercy; God is at much loſs, and great charges, in continuing thoſe mercies, which they ravel and wanton away unprofitably. 6. He forbears to puniſh, without expecting any benefit to himſelf by it: If his long-ſuffering bring us to repentance, the good redounds to us: It is then (as the Apoſtle ſpeaks) ſalvation. He loſeth nothing, if we be loſt; he hath no addition to his own happineſs, if we be happy. 7. He is patient and long-ſuffering to ſinners, who is much, nay infinitely our ſuperior, and more excellent then are we. Here, a King, the King of kings waits for Beggars; our Lord and Maſter ſtands without at the door and knocks: Oh infinite condeſcention! How widely doth Gods carriage towards man, differ from mans towards man? We (poor worms) have ſhort thoughts; man will preſently upon every affront or neglect, be ready to call fire from heaven; tis well for poor ſinning man, he hath to do with a long-ſuffering God: His fellow-creature could not, would not be ſo patient. God truly ſhewes himſelf a God, as well by ſparing, as by puniſhing: I am God and not man, and therefore (ſaith he) the ſeed of Jacob are not deſtroyed. We further may gather, that its no ſign that men are innocent, becauſe they are not puniſhed: It follows not, becauſe they are great, that therefore they are good; this followes only, God is good. Nor doth Gods forbearance prove a ſinner pardoned, it only ſpeaks him for a time (though the Lord knows for how ſhort a time) reprieved. Juſtice is not dead, but ſleepeth. God is ſometimes ſaid to hold his peace, never to be dumb: though he be long-ſuffering, yet he is not ever-ſuffering. Gods patience, ſhewes not that God will alwaies ſpare us; but that we ſhould now repent. It is not a pillow for the preſumptuous, but a cordial for the penitent. God will require intereſt hereafter, for all his forbearance. The longer the Child is in the womb, the bigger it will be when it comes forth. Judgment delay'd, will be increaſed, unleſs prevented. Juſtice comes ſurely, though ſlowly to the impenitent; the blackneſs of darkneſs is reſerved for them, who are unprofitable under light: If Patience make thee not bluſh, Power ſhall make thee bleed. O thou (though) forborn ſinner, labour for faith in threatnings; take heed of ſelf love, and ſhunning the thoughts of that ſeverity, the feeling whereof, thou canſt not ſhun. Study the end of Gods forbearance, and the vanity of all earthly refuges, and reliefs, againſt puniſhment rſeerved for an incorrigible ſinner.
6.Obſerv. Ʋlt. Things earthly ſhould teach us things heavenly. Its our duty to make a ſpirituall improvement of earthly objects. The Apoſtle makes uſe of clouds, trees, ſtars, waves, to ſpirituall purpoſes. The world is a great ſchool to teach us the knowledge of God. foreign.Though we have a ſuperiour doctrine, yet we muſt not neglect this. The Prophets, Apoſtles, and Chriſt were much in this kinde of inſtruction, by ſimilendes taken from the creatures; every of which is a ladder made of many ſteps to raiſe up to God. A paire of ſpectacles whereby we may read God, the more clearly and plainly. Our meditation ſhould be like a Limbeck, into which flowres being put, ſweet water drops from it; and out of every earthly object put into our meditations; ſome heavenly conſiderations ſhould be drawn and drop. All the creatures in generall, *Aguſtine ſaith, be more doubted whether he had a ſoule in his body (the effects whereof were evident,) then whether there were a God in the world. Solil… l. 31.we ſhould improve to the Learning, 1. of Gods nature, and 2. our duty. His nature, The inviſible things of God are diſcovered by the creatures, Rom. 1.20. His power, in making them of nothing, and upholding them (as he made them) all with his word. His eternity, for he that made them, muſt needs be before them. His wiſdome is manifeſt in the beauty, variety and diſtinction, order and ſubordination of one to another, the exquiſite cunning in the frame of the ſmalleſt creature. His bounty and goodneſs, in the endowments beſtowed upon every one in its kinde, his large proviſion for them all.
We ſhould likewiſe 2. improve all the creatures in generall to the learning of our own duty. As 1. to depend upon him for all neceſſaries, Act. 17.28. Rom 11.36. Pſal. 104.29. Deus mundum animat. Audimus Creaturam tribus vocibus, nobis loquentem, prima vex dicit, accipe: ſecunda dicit, redde: Tertia dicit, fuge. Accipe beueficium, redde debitum, fuge ſupplicium. Hug. de ſanc. vic. l. 2. de Arc. mor. c. 4.as they doe for proviſions, their eyes waiting upon him: we muſt knock at his door, and go to his fountain, Caſt our Care upon him; in him we live and move, and have our beings. Of him, through him, and to him, are all things: he is the great houſeholder of the world. Jezreel cryes to the corn, wine and oyle, theſe cry and call to the earth, this calls to the heavens, but theſe call to God, upon whom they all depend: and ſhall not we doe ſo? 2. All creatures teach us to love him and ſerve him, they being love-tokens, God loving us better then them; and all being inſtruments of puniſhment, if we fail in our duty. They all ſerve the Lord by a perpetuall Law. The winds and the ſeas obey him; fire, ſnow, hayl &c. Pſal. 148.8. All the creatures, even frogs, graſhoppers, lice, are his ſouldiers. He is commander in chief, they are all at his beck. In obedience to him they will run from themſelves, and ceaſe to be themſelves; the ſun will ſtand ſtill, goe back, the ſea will be a ſolid wall, the fire will not burne, iron will ſwim. And they ſerve us all ſo conſtantly day and night: they ſerve us with their ſweeteſt and choyceſt gifts: the Sun with influence of heat and light. Trees with delightfull fruit, and beaſts with fleece and life, to their own waſting and deſtruction. Oh how ſhould we ſerve him even to the loſs of the beſt things we have, and how ſhould the conſtant ſtanding of the creatures in that ſtation wherein God at the firſt ſet them, make us aſhamed of our apoſtacy from God and rebellion againſt God!
3. All the creatures in general teach us earneſtly to expect a better condition than that which we now injoy. The earneſt expectation of the Creature (ſaith Paul) waiteth for the manifeſtation of the ſons of God. Rom. 8.19.If there be ſomething in the Creatures (groaning and travelling in paine untill now, tired out by mans ſin, and made ſubject to vanity) like an earneſt expectation of, and waiting for this manifeſtation; ſhould not man who is the ſinner, and hath made the creature ſubject to vanity, who hath alſo reaſon, and who ſhall partake of more happineſſe by that manifeſtation, much more deſire and look forit? ſhall man (of all Creatures) reſt in, and be contented with a ſtate of vanity? The very unreaſonable, yea inſenſible Creatures, will teach us to ſoar to a more heavenly pitch of ſpirit.
And as all the Creatures in generall may (thus) be improved ſpiritually, ſo 2. may every particular Creature ſeverally, whether in heaven or on the earth. For heavenly Creatures, the Pſalmiſt tells us Pſ. 19.1. The heavens declare the glory of God, and the firmament ſheweth his handy work. Pſ. 8.3. When I conſider thy heavens, the worke of thy fingers, the moon and the ſtars which thou haſt ordained, what is man? &c. The pure and excellent matter of the heavens ſpeaks the greater purity and excellency of the workman; how pure alſo our hearts ſhould be, which are his leſſer heaven; and how pure they ſhould be who expect to live in thoſe heavens, into which no impure thing muſt enter: how hatefull alſo ſin is to God, who for mans ſin will one day ſet this beautifull houſe on fire. The height of the heavens, ſhewes the infinite height, and honour, and majeſtie of him whoſe ſtanding houſe is above all the viſible heavens, whoſe pallace, ſeat and pavillion is in heaven above. The circular, round figure of the heavens teacheth us the infiniteneſs and perfection of the maker. The firmneſs and ſtability of the heavens, declares Gods truth and unchangeableneſs, whoſe word is their pillar; the ſafety likewiſe of that place to lay up our treaſures in: their ſwift motion and revolution in 24. houres, inſtructs us of the readineſs and ſwiftneſs which we ſhould expreſs in duty. The light of heaven (of ſo unknown a nature) ſhewes us the incomprehenſible nature of God. The diffuſiveneſs and Comfortableneſs of light, ſpeaks what Comfort is in the light of his face, which (as light) though imparted to thouſands, yet is not impaired or made leſſe for the good of others. The purity of light contracting no filthineſs, though looking into it, teacheth us his holineſs, who though he ſees ſin every where, yet loves it no where, and is ever in an irreconcileable oppoſition againſt all the works of darkneſs. The oneneſs, brightneſs, purity, greatneſſe, influences, eclypſes of the Sun, teach us the ſun of righteouſneſs, the Lord Chriſt, is the only Saviour, moſt ſwift to help, the brightneſs of his fathers glory, holy, powerfull, infinitely uſefull and beneficiall, the directer, enlivener, cheriſher of his Church: and all this though darkned (once,) eclipſed and clouded with a naturall body and ſufferings. The moon her borrowing of light from the Sun, her changes, ſpots, inferiority, governing of the night, diſappearing at the ariſing of the Sun, ſpeaks the dependency of the Church upon Chriſt, her many changes and various conditions in this life, her defects and deformities, ſubordination to Chriſt, as alſo the uncertainty and variableneſs of every worldly condition, the ſmalneſs and lowneſ, of all earthly enjoyments, their ſpotedneſs with many cares, fears, wants, their uſefulneſſe onelyonly while we are in the night of this world, their diſappearing and vaniſhing when the ſun of righteouſneſs ſhall come in glory. The ſtars, in reſpect of the conſtancy, continuance of their Courſes in their orbes, Communicativeneſſe of light, differing one from another, their gliſtering, and influences, declare the ſtability of Gods promiſes to his Church, which can never be broken; Jer. 31.35.our duty to continue in our own ſphere, to afford our help and light to them who ſtand in need The different degrees likewiſe of grace and glory hereafter, the cleareſt ſhining of grace in the night of affliction. Of the Clouds we have ſpoken before. The ayre alſo by its inviſibleneſs, ubiquity, preſervation of our life, ſhould minde us, that God is, though he be not ſeen, that he is every where, within me, without me, included in, excluded from no place; the preſerver alſo of our lives, in whom we live, move and have our beings. The windes by their thinneſs, piercing, powerfull motions, freedom, inconſtancy, teach us as Gods inviſibility, his irreſiſtable power in his works of nature and grace, the free motion of the ſpirit, and the ſecret working thereof in the heart; Job: 3.7. Motum ſcimus, neſcimus modum. Job. 7.3.ſo the vanity, and levity of man, and all humane things, the inability of any Creature to withſtand God, the miſery of thoſe who are not built upon Chriſt as their rock and foundation, the unſetledneſs of the erroneous, toſſed with every wind of doctrine. Of the earth likewiſe with the creatures there, as well as the heavens, ſhould we make a ſpirituall improvement▪ Speak to the earth (ſaith Job. 12.18.) and it ſhall teach thee. How excellint (ſaith David) is thy name in all the earth? The earth (then) by its hanging on nothing, its ſtability, plenty, lowneſs, the labouring about it, and its receiving of ſeed, inſtructs us of the infinite power and ſtrength of God, the ability of his word to ſuſtain the burdens of the ſoul, the riches of his throne, whoſe foot-ſtool is ſo deckt; Gods goodneſſe to ſinful man, in ſpreading and furniſhing for him ſuch a table; his care for his people, he ſo cloathing the graſs of the field, and providing for the very beaſts; the unſutableneſſe of pride to man, the earth being his mother, whence he came and whither he goeth; it teacheth us alſo wiſdome, to get our hearts above theſe droſſy, earthly objects, and to have our converſation in heaven, the pains alſo which we ought to take to dig deep for wiſdome, which is more precious than gold, and to receive the ſeed of the word into a prepared ſoyl, a good and honeſt heart. The trees upon the earth, in reſpect of their variety of ſorts, growth, ſhelter, fruitfulneſſe, decay, teach us, that difference which is among men; ſome are wild trees of the wood, and of the field, without the Church; others are planted in the garden and ortyard of the Church: ſome have neither the fruits of holineſſe, nor the leaves of profeſſion; others have leaves, who are without fruit; others (trees of righteouſneſs) have both: ſome are as the taller Cedars, ſome as the lower ſhrubs, ſome are rich and noble, ſome poor and contemptible in the world; but when both are turned to aſhes, then both alike; the aſhes of a beggar are as good as thoſe of a King. Some men fall by old age and want of natural moyſture, others are before their time cut down in their green years with the ax of death. There is no ſpiritual growth or continuance, unleſſe we draw life from Chriſt our root; the more pruning, watring, and heavenly influences God beſtowes upon us, the more fruitful ſhould we be; the more laden with fruit, the more we ſhould bow our ſelves down in humility and communicativeneſſe; the very graſſe tels us we are withering creatures, and that the flouriſhing condition of the wicked is much more withering: The corn dying and fructifying, teacheth us the reſurrection. Ask now the beaſts (ſaith Job) and they ſhall teach thee: They all teach us the greatneſſe of his poſſeſſions and riches, whoſe are the beaſts upon a thouſand hils: alſo the thankful knowing and owning of God; the ox knoweth his owner, and the aſs his Maſters crib. The Lion teacheth us the ſtrength of Chriſt, and the cruelty of Satan. In the horſe and mule, we ſee our untaught and refrectary nature: In the ſheep our diſpoſition to wander, and our duty to hear and follow our ſhepherd, and our helpleſsneſs without him; alſo his meekneſſe and patience, Ut paſtor docebat, ut ovis ſil… bat. Aug.who as a ſheep before the ſhearers was dumb, and opened not his mouth: In the lamb likewiſe obſerve him who was brought as a lamb to the ſlaughter; who was a lamb for innocency and gentleneſſe, a ſacrificed Lamb for ſpotleſſeneſſe and ſatisfaction. The dog and ſwine wil mind us of the uncleanneſſe of ſinners, and eſpecially of the odiouſneſs of Apoſtacy, which is a turning to the vomit, and to the wallowing in the mire. The ſerpent teacheth us wiſdome to preſerve our ſelves: Pſal. 22. Job 12.7.The very ant, providence and diligence to lay up for the future: The deſpicable worm repreſents the lowneſſe of him for our ſin, who was a worm and no man; the taking of beaſts in a ſnare, ſhould put us in mind of the ſnare of ſin. Ask likewiſe (ſaith Job) of the fowles of the air and they ſhall tell thee. Theſe may ſupport faith, and ſcatter our diſtracting cares, they being fed though they neither ſow nor reap; Their obſerving alſo of their ſeveral ſeaſons, The Stork in the heavens knowing her appointed times, and the Turtle, Crane, and Swallow, obſerving the times of their coming, teach us to know the judgment of the Lord, and the day of our viſitation; what a lively pattern of mekneſſe and ſimplicity is the dove! the early chirping and ſinging of the birds in the morning, may teach man his duty to praiſe God as ſoon as he awakes in the morning; as a godly man once ſaid to a Biſhop who was ſleeping in bed too long in the morning, ſurrexerunt paſſeres, et ſtertunt pontifices. How much greater is the care of Chriſt in protecting his ſervants, than that of a hen toward her chickens, in gathering them under her wings! Speak to the fiſhes of the ſea, (ſaith Job) theſe have a ſpeech though they are mute. The ſea it ſelf by its rage, fury, and foaming, ſhews us the inconſtancy and troubleſomeneſs of the world, the unquietneſs of wicked men, the power of him who ſtils it and keeps it within its bounds: By its fulneſs notwithſtanding the running of ſo many floods & rivers out of it, it directs us to him who is an inexhauſt fountain of good, having never a whit the leſſe for all he gives: the running of the rivers into the ſea whence they come, ſhews that as all is from him in bounty, ſo all muſt be returned to him by duty: The fiſh themſelves wil teach us the miſery of want of government, Hab. 1.14. Prov. 10.23. Tit. 3.3. Joh. ult. Luke 5.10. Matth. 4.19.when men are as the fiſhes of the ſea, that have no ruler over them, but the greater devoureth the leſs. Their ſporting and skipping, ſpeaks the diſpoſition of ſinners, who ſport in ſin as their element before they are …cht; and the power of the goſpel, whereby they are taken: The fewneſs of thoſe which are catcht in compariſon of thoſe which are left, ſhewes the ſmall number of thoſe who are taken with that net, compared with thoſe who are left: In the catching (alſo) of the fiſh with a net or hook unawares, we are taught the folly of men taken with the baits of ſin, who think not of their time, but are taken as fiſh in an evil net. In ſhort, the whole creation is a ſcripture of God, Creati… mundi ſcriptura DeiUniverſus mundus Deus explicatus.a book, and the heaven, the earth, the waters are three great leaves; the creatures contained in theſe are ſo many lines by all which we may read a Divinity-lecture. Though the creature is not able to lead us into a ſaving knowledg of the myſteries of Chriſt, yet it gives us ſuch advan tages to know God, as willeave us inexcuſable in our ignorance. How ſhould this doctrine humble us, who by our apoſtacy are become the ſcholars of the creatures! Chriſtians, who have both teaſon and grace, may learn from thoſe who have not ſo much as ſenſe and life: Adams knowledg of God, led him to the knowledg of the creatures, but now man by the creature, learns the knowledg of God; like Balaams aſs, the creatures now teach their Maſter, man is now ſent to their ſchool, put back like an idle truant to the loweſt forme; How happy were man, could he learn of the very aſs, Oneramus aſinum, et non curat quia aſinus eſt, at ſi in ignem impellere, ſi in foveam praecipitare velis, cavet quam um poteſt, quia vitam amat, et mortem timet. Bern.which (as Bernard obſerves) wil bear any load becauſe he is an aſs; but if we offer to thruſt him down ſome ſteep hil, or drive him into the fire, he holds back, and ſhuns it; whereas a blockiſh ſinner hath no fear of that which brings eternal damnation? But (of all others) how juſtly reproveable are they who in ſtead of furthering their ſalvation, haſten their deſtruction by the creatures, in abuſing them to exceſs, riot, gluttony?
To conclude this point, for the putting us upon making an holy uſe of created objects, let us conſider that there is a double uſe of every creature, natural and ſpiritual. If we content our ſelves with the natural uſe without the ſpiritual, we do not take the one half of that comfort in the creature which God gave it for: and indeed, what do we more then the brute beaſt, which hath a carnal and natural uſe of the creature as wel as we? Theſe ſeducers for knowing things only naturally (as we have heard) are compared to brute beaſts; let us not therefore as children, look only upon pictures and gaies in our books, and gaze upon the gilded leaves and cover; but let us look to our leſſon which we ſhould learn therein. And let us know, we never uſe the creatures as their Lords, unleſſe we ſee our Lord in them: a carnal man profits his body, a ſpiritual man his ſoul alſo by them; Every creature may be a Preacher to him, in whom the ſpirit firſt inwardly preacheth. A man may be caſt into ſuch a condition, as whereby he may be hindred from good actions; but what unleſſe a bad heart, can hinder him from good meditation? And as it is with Bees, though they gather hony from a flower, they leave it as fragrant and freſh as they found it; ſo we gathering ſpiritual thoughts from our worldly enjoyments and employments, in ſtead of hurting and hindring them, we benefit and inrich our ſelves, and advance them.