Commentary on Jude, Biblical commentary · Verse 6

Commentary on Jude · Biblical commentary · Verse 6

p. 273VER. 6.

And the Angels which kept not their firſt eſtate, but left their own habitation, he hath reſerved in everlaſting Chains under darkneſs unto the judgement of the great day.

IN this Verſe you have the ſecond inſtance from the Apoſtate Angels, who notwithſtanding the dignity and heigth of their nature, upon their rebellion were left to a dreadful puniſhment, in this inſtance there is an argument not a pari (as in the former verſe) but a majori ad minus, not from a like caſe, but from the greater to the leſs; for if God ſpared not ſuch creatures, as by the grace of Creation were advanced to ſuch an excellency of being; certainly he will not ſpare us what ever Goſpel priviledges we have, if we walk unſuitably.

In theſe words obſerve 1. The Sin of the Angels [they kept not their firſt eſtate] 2. Their Puniſhment which is twofold.

1. Preſent and felt.

2. Future and decreed.

1. Preſent which is alſo double: 1. Paena damni their leſſe [they left their own habitation] 2. Paena ſ…nſas, their p. 274puniſhment of pain or ſen…e [he hath reſerved in everlaſting Chains under darkneſſe.]

2. Future and Decreed [unto the judgement of the great day.]

Becauſe I will not perplex the diſcourſe by graſping at too much at one time, I ſhall diſcuſſe each circumſtance a part, and in diſtinct explication. I begin with the phraſesThe Angels Sin. implying their ſin and fall. [And the Angels] the expreſſion is plural, to no…e the great number of thoſe which fell [their firſt eſtate foreign] the word may be tranſlated either their principality or their beginning, and which is all one; firſt eſtate, if you tranſlate it principallity, it will well enough ſute with the ſcope of the Apoſtle, and the Angels are often called Principallities in Scripture, becauſe of their great power and excellent nature: So Col. 1. 16. Thrones, Dominions, Principallities and Powers; all which terms imply the dignity of the Angelical nature; nay, the Divels themſelves becauſe of that power and cunning which they ſtill retain, are called principallities, Eph. 6. 12. We wreſtle not againſt Fleſh and Blood, but againſt Principallities and Powers, againſt the Rulers of the darkneſſe of this World. If you tranſlate it beginning or firſt eſtate; it will more fully expreſſe the miſery and fall of the Apoſtate Angels, they being not onelyonly departed from the excellency and p…w…r, but from the integrity and righteouſneſſe▪ wherein they were firſt created: So that the point is, that the Angels are fallen from: the condition of their original excellency and integrity.

So Peter, 2 Pet. 2. 4. foreign, God ſpared Doct.not the Angels that ſinned, &c. and John 8. 44. the Divel abode not in the truth, becauſe there is no truth in him; that purity and integrity wherein they were created is there called truth, becauſe truth is the perfection of any rational creature, and that holineſſe which they had was onelyonly to be kept up by the truth or right notions of God; in opening this point I ſhall inquire

1▪ Wh… was this …

p. 2752. What was their ſin, or how they departed from it▪

3. How they came to ſin.

4. The number of them that fell.

5. The Time.

I do confeſſe the Scriptures do ſpeak ſomewhat ſparingly of the nature or fall of Angels, it being calculated chiefly for the uſe of man; but ſome hints there are which we ſhal take notice of, and improve not to ſatisfie curioſity, but to ſerve profit. 1. What is this firſt eſtate from which they are departed. I anſwer their original condition of holineſſe and happineſſe; every creature which the Lord made, he ſaw it to be good, much more the Angel whom God created for his own train and company, they are called the Sons of God, Job 38. 7. becauſe they bore his Image, and that in a more eminent degree then man, as being wholly ſpiritual ſubſtances, juſt, holy, pure, in all qualities repreſenting God their father; 'tis ſaid of man, thou haſt made him little lower than the Angels, Pſal. 8. 5. when man was at his beſt there was an inferiority, the image of God was given to us in a leſſe degree, although we were placed above all viſible creatures, yet then the Angels we were a little lower; that they were excellent, appeareth in that the Angelical obedience is made the pattern of ours, Matth. 6. 10. And our happineſſe in heaven is expreſſed by the condition of their nature, Matth. 22. 30. They are as the Angels of God in Heaven; yea, 'tis notable that when the Scriptures would expreſſe any excellency, they uſe to ſay 'tis fit for Angels; thus Manna is called **Pſal. 78. 25.Ps 78:25Angels food, not as if they needed food, ſpirits are not capable of corporal refreſhments; but if ſo high a creature ſhould need food, he could have no better. So the tongue of Angels 1 Cor. 13. 1. that is, with a tongue becomming creatures of ſo perfect an underſtanding; but you will ſay theſe expreſſions are meant of the good Angels; I anſwer that at their firſt creation, they had the ſame common nature and excellency, as appeareth by the name of Thrones, Dominions, and Powers, which they yet retain in common with the good Angels; yea p. 276and by that power, wiſedom, and knowledge which is yet left; in their innocency they were alike good, and alike happy, and could contemplate and behold God, and embrace him with delight as others did; all that is Super-natural in the good Angel, is, the grace of confirmation; by which they abide in the knowledge and l…ve of God, whereas others left foreign their firſt eſtate, and 'tis probable this grace was given to the good Angels, in the very mome…t of their creation, before any merit of theirs, or uſe of their natural abilities, as appeareth by the others ſudden fall, and becauſe they are choſen in Chriſt who is the head of Men and Angels, Col. 1. 16.

2. What was their ſin, there is a great deal of difference among Divines about it, for herein they proceed by gueſſe and conjecture, rather then any c…rta…n proof. Howbeit there is enough to vindicate Gods juſtice againſt them, quae vis peccata (ſaith Aquinus) ſunt in malis Angelis; according to his opinion they have the guilt of all ſin upon them, as tempting man to every ſin; but what was the ſpecial formal ſin, is not ſo eaſily determined, ſome ſay, affectati…n of the Divi…ity; others ſay, flat Rebellion againſt the Law of their Creation, or raſh attempts againſt the Empire and Soveraignty of God; others envy, becauſe of the humane nature exalted above the Angelical in Chriſt, he took not the ſeed of Angels, Heb. 2. 16. but whether that myſtery were made known to them is uncertain, rather there are probabilities to the contrary; for the good Angels know it now by Gods diſpenſations to the Church, Eph. 3. 10. others think R…bellion againſt a particular Law given to them, as that concerning eating the forbidden fruit was to man, whether it were affecting an higher degree above their Creation, or refuſing their office and miniſtration about man, or confidence in their own gifts and received excellency, in a matter of ſo great incertainty; 'tis hard to determine. To ſtate their ſin, take theſe Propoſitions. 1. The Law which made their act to be ſin, was the Moral Law, as being the Copy of Gods holineſſe, his revealed will to all rational creatures, and they are ſaid to p. 277ſin, 2 Pet. 2. 4. and foreign ſin is foreign, a **1 John 3. 4.1 John 3:4tranſgreſſion of a Law; and of no other Law do we read, but of the moral Law, which (as is probable) was given to the Angels, excepting onelyonly ſuch things as are not ſuitable to a ſpiritual nature; the Commandement concerning Adultery or unlawfull Propogation, for they **Mat. 22. 30Matt 22:30neither marry nor give in marriage, a thing proper to the bodily life. 2. The moſt likely thing in their ſin was Pride, there is Pride in every ſin, namely a deſpiſing and contempt of the Commandment; and this is a ſin agreeable enough to a ſpiritual nature, as Adultery, Drunkenneſſe, and ſuch ſins are proper to a corporal and ſenſitive n…ture, foreign (ſaith Chryſoſtome) foreign: To prove it, the **Gregory. Auſtine. D…maſcen, &c.Fathers uſually quote that place Iſa. 14. 12. How art thou fallen from H…aven O Lucifer Son of the morning, for thou haſt ſaid in t…y heart, I will aſcend above the heights of the Clouds, I will exalt my Throne above the Stars of God, I will be like the moſt high: But theſe are but metaphorical Paſſages concerning the King of Babylon, and the ground of the miſtake was; becauſe the Angels are often in Scripture ſet forth by Stars, as Job 38. 7. That teſtimony which is moſt cogent, is in 1 Tim. 3. 6. Ordain not a novice, leſt being lifted up with Pride he fall into the Condemnation of the Divel; this is, leſt he make himſelf guilty of that ſin for which the Divel was condemned and rejected of God, namely, of Pride, and **See my notes there.James 3. 15. Pride is called Diveliſh Wiſedome; the ſin is often to be read in the judgement that followeth it, Gods throwing them down from the dignity of their eſtates, was a ſign that they aſpired above it, and it may bee collected from the firſt temptation, ye ſhall be as Gods, as himſelf ſaid in the ſenſe of the fathers, eri ſicut altiſſimus. ſo to our firſt Parents he ſaid, eritis tanquam di…: 3. They do beſt that make it a compound ſin, accommodating all opinions; for look as there are many ſins in that one Act by which Adam fell, Ʋnbelief, Pride, Ingratitude, Diſobedience, &c. ſo in this act of the Angels there might be many ſins▪ for though Pride be a chief ſin in it, yet what kind of Pride it was, or p. 278how diſcovered it cannot be determined every opinion is affected with equal probability, it might be envy at man, as we ſee the good Angels rejoiced at their happineſſe, Job 38. 7. Luke 2. 14, 15. and …uke 15. 7. or affectation of worſhip, as we ſee now they delight in it, or any other rebellion againſt Gods Empire and Majeſty.

3. How they came to ſin the Angels being created pure, they had no luſt within to incline them, being in heaven they had no object without, to draw and allure them, there was no evil …racture, no tempter how could they ſin? I anſwer 'tis probable that many of the Angels ſinned by temptation, and ſeducement, and that one great Angel now called Beelzebub firſt fell, and drew the reſt after him, Mat. 25. 41. the Divel and his Angels, and Mat. 10. 25. Beelzebub the Prince of Divels, it was the name of the Idol of the Ekronites, 2 Kings 1. 2. and ſignified the God or Lord of flies, now becauſe the Jews knew that they were Divels, that were worſhipped in the Idols of the Gentiles▪ they gave the names of the Idols to the Divels or evil Angels, and the chief of the Divels they called by the name of Be…lzebub. So Matth. 12. 24. implying, one that was the Prince of the unclean ſpirits called Divel, Sathan, the great Dragon, and the God of this World; from all which we may probably collect, that there was a Prince or Chief of the Apostate Angels, who was the Ring-leader in this Faction and Rebellion againſt God. 2. Becauſe the queſtion returneth how came the firſt Angel then to fall? I anſwer 'tis hard to conceive how ſin came into the Angels firſt; all that we can ſay, is this, that the Angels were created good, yet mutable and free, and they voluntarily choſe not to abide in their own eſtates. All the anſwer Auſtine would give to this queſtion was, Deus non ſunt, they are not God; 'tis God's Prerogative alone to be immutable, they might ſin becauſe they were creatures; and Aquinus giveth this reaſon, God cannot ſin, becauſe his act is his rule, but all creatures though never ſo pure, if not aſſiſted by Grace may ſin, Job 4. 18. he chargeth his Angels with folly; there is mutability in the Angelical nature, there called folly: Certainly p. 279God was not the cauſe of their fall, by infuſing evil to them; 'twas the errour of the Manichees, to ſay they were created evil, nor by his preſcience for that inforceth not, nor his voluntary permiſſion, for they were left to their own ſway, nor his decree, for that is within himſelf, and doth not compel the creature; neither is God to be looked upon as conſenting to the action, in that he did not hinder them from it; or in that he did not ſuſtain them by his own Grace, for he oweth this Grace to none, and giveth it when and to whom he pleaſeth; and in the Angelical nature, as well as the humane, he would diſcover his juſtice and mercy, and the freedom of his diſpenſations.

4. The number, how many fell? the Schoolmen are too raſh; ſome ſay, juſt as many fell as ſtood; others, that a third part fell, abuſing that place, Rev. 12. 4. That the Dragon drew a third part … the Stars of Heaven after him: Whereas that is meant of defection in the Church▪ certain we are, many fell, and therefore 'tis ſaid Angels in the Text; that the number is great appeareth in that the World is full of theſe evil ſpirits, and an whole Legion which containeth ſome thouſands, is ſaid to poſſeſſe one man, Luke 8. 30.

5. For the time, in the general very ſoon, therefore 'tis ſaid, John 8▪ 44. That Sathan was a Murtherer from the beginning: And 1 John 3. 9. The Divel ſinneth from the beginning, that is, preſently after his Creation, created theſe Angels were, 'twas the errour of Ʋ …le…ius and Baſilides in the age next the Apoſtles, that they were not crea…ed but begotten of God, theſe primitive Monſters broached it to the diſgrace of Jeſus Chriſt, the onelyonly begotten Son of God, but that they were created, ſee Coll▪ 1. 16. and Pſalm. 148. 2. and created they were in time ſome of the Gr…ek Wri…ers ſuppoſed the Angels to be made before …e World; but there is no ground for that, there being but one beginning of all created Beings; and 'tis ſaid, before t…e beginning nothing was made Jo…n▪ 1. 3. therefore created they were the ſeco…d day with the Heavens as being of the ſame matter, as man was made when his ſea… and p. 280dwelling place was perfected; ſo the Angels, when their ſeat and place of reſidence was prepared, Moſes mentioneth▪ them, not becauſe he treateth of the viſible World, and corporal Beings, now 'tis certain that being created, the… ſinned ere man fell, for the Divel in and by the Serpent ſeduced Eve, 2 Cor. 11. 3. therefore probably they fell a little after their Creation, not in the very inſtant that it might appear they were not naturally evill, 'tis probable that ſome time interceded between their creation and defection but a very little time, to ſhew the mu…uability of the Creature.

Let me now apply what hath been ſpoken, and preſſe youƲſe. to conſider it in your thoughts, & to conſider it with obſervation and application to your ſelves. 1. Conſider it with obſervation, and there is ſcarce a matter that can be more profitably▪ amplified in your thoughts, we have the moſt impartial view of things in another perſon: Oh think of this dreadfull inſtance the fall of the Angels. 1. Obſerve that ſuch excellent creatures fell, Angels themſelves were created excellent but mutable; certainly, we that **Job 4. 18.Job 4:18dwel in houſes of clay, and whoſe foundation is in the duſt had need be more cautious, if they be mutable, we are weaker and more mutable, to ſee ſuch glorious ſtars leave their ſtation: and fall from heaven like lightning, it ſhould make us poor creatures tremble and look to our own ſtanding, leſt we alſo fall, 1 Cor. 10. 12. ſelf confidence is the next way to ruine, God onelyonly cannot ſin becauſe his act is his rule, there may be a great height, ſtrong abilities, rare accompliſhments of nature and grace; and yet you ſee theſe cannot exempt us from ſhamefull falls without the divine concurrence, the Angels were the Courtiers of Heaven, the glory of the Creation in the firſt rank of the created Beings, and yet they fell, who can preſume to ſtand when Angels fall? 2. They fell ſoon, a little after their Creation, there is no created excellency but if left to it ſelf, will quickly undo it ſelf; how ſoon do creature perfections fade? Surely there is no ſtability but in Chriſt; as the Angels, ſo Adam fell a little after his Creation, Pſalm 49. 12. Adam being in honour p. 281abideth not, in the Original, abideth not for a night; and if it be applyed to the firſt Adam, it implyeth that he left the honour of his innocency the firſt day▪ in the morning innocent, and at night a ſinner: our new ſtate in this regard is better then innocency, and the grace of regeneration **2 Tim. 2. 1. My Son be ſtrong in the Grace that is in Chriſt Jeſus2 Tim 2:1exceedeth that of creation: the Lord would ſtill keep the creature depending, our eſtate in Chriſt onelyonly is ſure, becauſe there our ſtrength lieth in another: let us then work out our Salvation with fear and trembling: If Angels fell, and Adam fell, when they had no ſuch mixt nature and divided principles as we have, what will become of us? Neither Man nor Angel can be kept without a ſurety; and unleſs Chriſt be continually preſent with his own gifts, there is no ſtanding. Thirdly, they fell dreadfully, and from Angels became Divels, exerciſing theſt, lying, envy, murther towards men: the beſt things corrupted, become worſt; as no Vinegar ſo tart as that which is made of the ſweeteſt Wine; when men ſinne againſt light and grace they become cruel▪ the revolters are profound to make ſlaughter, ſaith the Prophet, Hoſea 5. After profeſſion the fall is moſt deſperate: their latter end is worſe then their beginning, 2 Pet. 2. 20. What a malice have theſe evil Angels now againſt God and man, they go about ſeeking whom they may devour, none ſo bad as Apoſtates. Fourthly, their fall made way for ours, by this means there came to be a Tempter in the World, the fall of Angels occaſioned the fall of man, and the fall of man the comming of Chriſt: do but go home with reverence, and obſerve how by the bare permiſſion of God the Divine Decrees were accompliſhed, and wonder at the purity of that unſpotted providence that is converſant above ſin and evil, but not conſcious to it: the Angels led the way, and man followed, and ſo occaſion was given for the diſcovery of the manifold wiſdom of God to men and Angels, Eph. 3. 10. Fifthly, ſo many fell as were not elected by God, there was Election and Approbation among the Angels, among the moſt glorious Creatures God would ſhew the liberty of his Counſels, not onelyonly amongſt p. 282men, the lower ſort of rational Creatures, but among Angels: Therefore the Apoſtle ſpeaketh of Elect Angels, 1 Tim. 5. 2. Why ſhould Clay murmer, when Gold is refuſed? if ſome of the Angels were appointed to be veſſels of diſhonour, who art thou that replieſt upon God; foreign, Rom. 9. 20. that will be diſputing the ſoveraignty of God: And ask the reaſon why he giveth grace to ſome and not to others, wonder at it, till thou canſt underſtand it, diſputare vis mecum? mirare mecum▪ **Auguſtine.& clama O Altitudo! Gods Decrees are hard meat, not eaſily digeſted by carnal reaſon: a proud creature cannot endure to hear of Gods ſoveraignty, it awakeneth our ſecurity to hear of a diſtinction in the Counſels of God, and that grace runneth in a narrower channel then whole Mankind; do but conſider amongſt the Angels, ſome are paſt by, and others confirmed: and who art thou O man that replyeſt? Sixthly, In the Election of Angels pardoning mercy is not ſo much glorified as in the election and calling of men; then was grace ſhewed but not mercy, Vide▪ Irenaeum lib. 4. cap. 78. Damas lib. 2. Orth. fid. cap. 3. Et Neiremb. Theoph. &c.none of the fallen▪ Angels were ſaved, but fallen man is called to grace in Chriſt: we were all in our blood when God ſaid Live, the whole lump and maſs of mankinde was fallen; probably next to the free Counſels of God, that was the reaſon the whole humane nature fell, but not the whole Angelical nature, but onelyonly a part of it, ſo that the Kinde it ſelf needed not to be repaired; their ſins argued more malice becauſe of the height of their underſtanding; they ſinned without a Tempter, but the reaſon of reaſons is the will and gracious good pleaſure of God, who was willing to ſhew pardoning mercy to us, and not to them, the good Angels had confirmation but we redemption, we are reconciled, they continued, love after a breach made, is more remarkable. Seventhly, from the ſin in general, by which they fell, was by pride; ſee the danger of this ſin it alwayes goeth before falling, the Angels loſt their holineſs out of a deſire of greatneſs, they would be over all and under none; tis dangerous when men minde rather be great then good. In Scripture we p. 283have two notable inſtances of the fall by pride, and our reſtoration by humility, the Angels fell by pride and aſpiring; and Chriſt reſtored mankinde by being humble, lowly, and ſubmitting himſelfe even to the death of the Croſs: Adam would be as God, and ſo ruined us; and Chriſt that was God became as man, and ſo ſaved us: to counterwork Sathan, he layeth aſide the glory of his Godhead, he layeth aſide the glory of his Godhead and puts on an humble garb; ſaving as not by power, but by ſuffering: well then, look upon pride as the ſure forerunner of a fall. Eighthly, Obſerve the particular fact is uncertain though the general ſin may be known, as how this pride was diſcovered, whether in a thought, or by ſome bold attempt is not known; it doth not ſo much pertain to edification and ſalvation to know their ſin, as to know our own: The Scriptures direct us to look inward, 'tis more for our profit to keep out Sathans power, then to know the circumſtances of his fall; let us not fall with him, Peter would know Johns end, but Chriſt rebuketh him, what is that to thee? follow thou me; Joh. 21. 20, 22. We betray our duties by our curioſity, ſurely we ſhould be more at home, and look to our beame, that we may not aſcite others before the chair of cenſure, but our ſelves before the tribunal of conſcience. Ninthly, Obſerve that the firſt ſin that ever was, was a puniſhment to its ſelfe, they kept not their firſt eſtate, the ſin is expreſſed in ſuch a phraſe as doth imply their loſs, duty hath its reward in its mouth, as the ſacks of the Patriarchs their moneys; ſo ſin its puniſhment, never think that you ſhall get any thing by offending God, you do but defile, and debaſe, and degrade your ſelves from your own excellency when you ſin: 'tis Hell enough to turn away from God, and miſery enough to polute and ſtain an image in our ſoules; the fall of the Angels is deſcribed to be a departure from their own happineſs.

Secondly, Conſider it with Application to your ſelves, Firſt, apply it for humiliation, we left foreign, our firſt eſtate as well as the Angels, God made man upright, but p. 284they ſought out many inventions, Eccleſ. 7. 29. Read your own guilt and Apoſtacy in the ſin of the Angels; uſually the Page is whipped to ſhew the Prince his fault; but here the Princes and nobleſt part of the world are ſet out to us for examples, that in their ruine and dreadful fall we might underſtand our own. Do but obſerve the Parable, they had foreign, an original eſtate of happineſſe and holineſſe, and ſo we, they fell ſoon, ſo we; they fell by Pride, ſo we; the Angelical fall is our glaſs; we are a kind of Divels, and Apoſtates from God: they were driven out of Heaven, ſo we out of Paradiſe: they are puniſhed with darkneſs, and ſo we. Secondly, apply it for Caution, there is a new beginning in Chriſt, the Apoſtle ſaith, Heb. 3. 14. We are made partakers of Chriſt if we …old foreign, the beginning of our confidence ſteadfaſt unto the end. If we ſhould break with God again upon this new ſtock, there will be no more ſacrifice for ſin, faith which is the gift of Gods grace, is the beginning and root of a new life in Chriſt: if we ſhould forfeit this, we cannot expect God will deal with us any more.

We are now come to the phraſes that imply their puniſhment, Secondly the puniſhment of the Angels.and that we made to be two-fold, Preſent and Future, the firſt part of the preſent puniſhment is paene d… ni, their loſs implyed in that clauſe [leaving their own habitation] in which their guilt is further intimated, for the Apoſtle here maketh it to be their act, but Peter in the paralel place maketh it Gods act, 2 Pet. 2. 4. God ſpared not his Angels that ſinned, but caſt them down to Hell, without further diverſion we may take up the point thus, That the Apoſtate Obſerv.Angels upon their ſin and fal departed from that place of happineſs and glory which before they enjoyed. So Rev. 12. 8. Their place was found no more in heaven, and the great Dragon was caſt out, that old Serpent called the Divel and Sathan, which deceiveth the whole world, he was caſt out into the earth, and his Angels were caſt out with him. That Scripture I confeſs is myſtical, and ſpeaketh of the overcumming of Sathan in this preſent world, and caſting him out of the Church, which is there expreſſed by Heaven, p. 285as the World by Earth: For I obſerve in that book the Church is ſometimes expreſſed by terms ſuitable to the Jud…ical ſtate. So in Rev. 11. 2. The Church is called the Temple, and the World the Court, and ſometimes by the Celeſtial ſtate, and ſo the Church is called Heaven▪ and the World Earth; but however there is a plain alluſion to Sathans firſt fall from Heaven, as the ground of theſe expreſſions, and therefore I may uſe that place as a proof in this matter, that you may underſtand the loſs of the Angels: give me leave to lay down theſe propoſitions. 1. The place of their Innocency was Heaven, round about the Throne of God, where the good Angels do continually behold his face, and ſtand before him, Dan. 7. 10. In ſuch a bleſſed place, and in ſuch bleſſed company was their foreign, their abode or habitation: when God diſpoſed the ſeveral Creatures into proper manſions and places of abode, he took the Angels into his own train and glorious attendants, that they might be ſtill with him, other Creatures were his Servants, thoſe his Courtiers, that is, his Houſhold and ordinary Servants that were to attend as in his Chamber of Preſence. 2. In this place they were to enjoy God and glorifie God, their happineſs was to enjoy God, their duty to glorifie him;**Cor. 13. 12. there they behold his face, Matth. 18. 10. for viſion and ſight of God is the happineſs of rational Creatures, and therefore our happy eſtate is expreſſed by beholding him▪ face to face: and David ſaith, Pſal. 16. 11. in thy preſence, or in thy face is fulneſſe of joy, in Heaven then did God manifeſt himſelfe to them, there they were to applaud his Counſels, receive his Commands, to love God with the moſt perfect embraces of their will, and to fulfil his Commandments, hearkning to the voice of his Word. 3. From this place they are now driven into the lower parts of the World▪ as being a place more fit for ſin and miſery: that the place into which they are driven is the bottom and center of the Earth, cannot be ſhewen out of Scripture, rather the contrary; for ſometimes they are ſaid to fly up and down in the air, and therefore is Sathan p. 286called the Prince of the power of the air, Eph. 2. 3. and the other Divels, Principalities and ſpiritual wickedneſſes in high places, Eph. 6. 12. They aſpire to get as high as they can, but they can get no further then the Regions of the …ire; and ſometimes they are ſaid to compaſſe the earth to and fro, Job 1. 7. The Earth is Sathans walk and circuit, where he ſeeks to do miſchief, and ſometimes they are in the Sea, Matth. 8. 33. for as yet they are not in that priſon and place of torments▪ where they ſhall abide for ever under the wrath of the Lord: therefore when Chriſt checketh their power in the world, they expoſtulate with him, Jeſus thou Son of David, ar… thou come to torment us before our time, Matth. 8. 29. and beſought him that he would not cast them into the great deep; by which ſome underſtand the final place of their reſidence and torments, even the loweſt place of the world, moſt remote from the higheſt Heavens, which place as yet they have not entred: but how is it ſaid that they are already caſt down into Hell, 2 Pet. 2. 4. foreign, I Anſwer, that expreſſion doth onelyonly note the dreadfulneſſe of their fal from ſo glorious a manſion, to ſuch a place of miſery, and becauſe where ever they are, they carry their own Hell with them, though by Gods permiſſion they are as yet ſuffered to remain in the Air or Earth. 4. Departing from Heaven, they departed from all the happineſs and glory which they enjoyed there, namely, that light, which they had in their underſtandings to behold God, that power in their wills to love and ſ…rve him, in ſtead of which they are filled with darkneſſe and malice and become the unreconſilable enemies of God and Man; as to their light, their gracious knowledge is quite extinct, their natural knowledge much Eclipſed, and their experimental knowledge, not enongh to engage their hearts to God; as to their integrity and holineſs, in ſtead of a will to love and ſerve God, there are nothing but obſtinate purpoſes to do evil, and endeavours to hinder the glory of God, and the good of Man, 1 Pet. 5. 8. leſt we ſhould enjoy that happineſs which he hath left. Hence thoſe p. 287titles given then in Scripture, as **Rev. 12. 9.Rev 12:9Divel, which ſignifieth a Slanderer, Sathan which ſignifieth an Enemy, the Tempter, Matth. 4. 1. becauſe he dayly ſolliciteth us to evil, foreign, the evil one, Matth. 5. being full of wickedneſs himſelfe, he maketh it his ſtudy and care to propagate it in others; Belial, 2 Cor. 6. 15. unprofitable, as good for nothing, foreign, the deſtroyer, becauſe he worketh miſchief; the old Serpent, Rev. 12. 6. becauſe under the ſhape of the ſerpent he poyſoned Eve; as to their power, it is much broken and limitted, they are held in the chains of providence, they could not do hurt to the herd of Swine without permiſſion, Luke 9. 26. 5. Though they have loſt much of the glory and power annexed to their habitation, yet many tokens of the divine image do as yet remain in them: holineſs is (as we ſaid) utterly loſt, he ſinneth from the beginning, 1 John 3. 8. that is, doth nothing elſe but ſin; and Acquinas ſaith well, Hoc eſt Angelis caſus, quod hominibus mors, their fall into ſin to them is as death to us: but now in other things they have much left, as man after his fall is like a driſled picture, and had onelyonly enough left to ſhew what he once was, ſo the Angels though they are much fallen from the excellency of their nature, yet there is enough left to ſhew that once they were glorions creatures: that which remaineth may be referred to two heads, their great cunning and active power. 1. Their knowledge and cunning is great, they have much natural and experimental knowledge, ſo as they can diſcern hidden cauſes, and virtues which ſcape the flight of mans reaſon and underſtanding; they know how to apply active to paſſive things, can gueſs notably at future events, but as for a certain knowledge of them (unleſs of ſuch things as depend upon neceſſary cauſes) that is proper to God, and accordingly he challengeth it, Iſa. 41. 23. ſhew the things that are to come, that we may know that ye are Gods, &c. Therefore the Divels Oracles were either falſe or doubtful, as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching thoſe things with wonderful facility to thoſe that p. 288have familiarity with them **See my Notes on Jam. 2. 19.Jas 2:19in divine things, they know enough of God and his juſtice, as to feel an horror impreſſed upon themſelves, Jam. 2. 19▪ Luk. 4. 34. Acts 19. 15, beſides they are of wonderful ſagarity to judge of mens hearts by the geſtures, the motion of the blood and ſpirits, and other ſuch external ſignes, for directly they do not know the thoughts. that is the priviledge of God. 2. Their power is great ſtill, though limited, ſo that it cannot be exerciſed but when and where, and as God will; they are able to raiſe tempeſts, to bring fire from Heaven, as they did, to ruine Jobs houſe and children, Job 1. they can deceive with lying miracles, but true miracles can onelyonly be wrought by a divine power; being of much ſagacity and skill in the ſecrets of nature, they may poyſon the air, deſtroy the bodies of men, infeſt and trouble beaſts and cattel, in ſhort do all that lieth within the compaſs of a natural cauſe where God permitteth: Again they may poſſeſs the bodies of men, hinder the Godly in the execution of their duty; over rule the ſpirits of wicked men, and act and ſtir them up to wrath, luſt, filthineſs, Eph. 2. 3. beſot them with error, &c. it would require a diſtinct diſcourſe, to open this power to you: they cannot create new beings, nor raiſe dead bodies, nor compel the will of man, they can do mira, but not miracula, &c. Let me now come to obſerve ſomewhat of practical concernment from what hath been ſpoken.

1. That God hath proper places where the Creatures Partical Obſervations thence.ſhall perform their duty and injoy their happineſſe, as the Angels had Heaven which was foreign, their proper place, ſo Adam▪ had Paradiſe, and the Saints the Church; 'tis miſery enough to be thrown out of that place where God manifeſteth himſelf, he that was caſt out of the Church was given up to Sathan, 1 Cor. 5. 5. in the Church, Chriſt ruleth; in the World, Sathan; 'tis good to keep to the Shepheards Tents, Cant. 1. 8. the Angels left their firſt eſtate, at the ſame time that they loſt their own habitation, 'tis dangerous to leave our own place, to be caſt out of the Congregations of the Faithfull, where God p. 289dwelleth and is glorified, he inhabiteth the praiſes of Iſrael, Pſalm 22. 3. that is in the Church where he hath praiſe, and we have benefit, the Church is the Gate of Heaven, Gen. 28▪ 17. where God is, there Heaven is; Cain himſelf could bewail his miſery in being turned out from the Church, he had the whole earth before him, but (ſaith he) I ſhall be hid from thy face, Gen. 4. 14. that is, I am turned out from the place of thy worſhip, and where thy name is called upon: 'tis ſad to be baniſhed from the Lords gracious preſence.

2. Sin depriveth us of Gods preſence, this is the Wall of ſeparation between us and God, Iſa. 59. 2. Your ſins have ſeparated, &c. it not onelyonly provoketh God to ſtand at a diſtance from us, but worketh a ſtrangeneſſe in us, and maketh us ſhie of his preſence, it caſt the Angels out of Heaven, Adam out of Paradiſe, Cain out of the Church; well then, when you are tempted to folly, bethink with your ſelves, God could not indure the ſight of Angels, when once they were defiled with ſin; if I ſhould yeeld to this temptation▪ I ſhould never indure God, nor he me; this will either cauſe the spirit to leave me, or me to leave the Throne of Grace; guilty ſouls cannot ſuſtain the preſence of God, and God doth not own the preſence of guilty ſinners. Peter ſaid Luke 5. 8. Depart from me, for I am a ſinfull man: And God ſaith, Depart from me into everlaſting torments, Mat. 25.

3. Obſerve again Jude maketh it their act, and Peter Gods Act: Jude ſaith, they left their own habitation, and Peter, God caſt them down: and puniſhments are voluntarily contracted, founded upon ſome act of ours: God may paſſe by a creature out of his meer will, but he damneth not, till we provoke him; firſt there is a voluntary averſion from God, and then God turneth away from us, Hoſea 13. 9. O Iſrael thou haſt deſtroyed thy ſelf, our ruine is cauſed by the free motion of our own wils: God puniſheth not willingly, and as delighting in our deſtruction; we ſin, and ſo freely depart from our own happineſs; we leave, and then he caſteth down.

p. 2904. God caſteth Sathan out of Heaven. Do you imitate your heavenly Father, caſt Sathan out of your hearts. Who would entertain him whom Heaven hath ſpued out? 'tis ſaid Rev. 12. 8. That Sathan and his Angels found no more place in Heaven; Oh then, give him not place to dwell in your hearts, Eph. 4. 17. do not entertain wrathful, or luſtful motions: God decreed that the evil Angels ſhould be caſt out of Heaven, and Chriſt died that they might be caſt out of your hearts, Joh. 12. 21. Now ſhall the Prince of this world be caſt out: Oh let him not erect a new Heaven and Empire in your ſoules! his great aim is, now he cannot get into Heaven, to dwell in the hearts of men.

5. Angels, Creatures of the higheſt exeellency are not ſpared when they ſin; 2 Pet. 2. 4. God ſpared not the Angels, &c. wonder at the patience of the great God to us ſinners; if a King be angry with his offending Nobles, ſhould not the skullions tremble? how come we to be of this ſide Hell? Go home and adore that Grace that hath kept you out of the chains of darkneſs, Lam. 3. 23. It is of the Lords mercy that we are not conſumed, not ſwallowed up quick not caſt down to Hell; if the Angels in the very Infancy of their Creation were ſo ſoon puniſhed for the firſt offence, Lord what didſt thou ſee in us, that after ſo many offences we ſhould be yet alive? tis mercy, pardoning mercy that giveth us our beings! we fail not becauſe compaſſions fail not

6. Angels were forced to leave their habitation; when they changed their nature, they changed their eſtate: let all ſinners tremble! conſider the inſtance, and you wil ſee that no dignity and worth of the Creature is of any avail, nothing can keep off the ſtroakes of vengeance, but the blood of Jeſus Chriſt; they were Angels, glorious Creatures, their ſin but one, and probably that in thought, yet how dreadful is their puniſhment? caſt out of Heaven, kept in chains of darkneſs for a ſeverer vengeance! Oh then, how ſhould we tremble that have drunk in iniquity like water? ſurely God is the ſame, he doth no leſs hat… p. 291pride, obſtinacy, and contempt of his grace now, then he did in times paſt, God is but one, Gal. 3. 20. he acteth according to the ſame tenour of juſtice now as heretofore, &c.

7. From the word foreign, their own place, obſerve the true dwelling place and reſt is Heaven; 'twas the habitation of the Angels, and the reſt of the Saints; Oh long for your home, let your hearts and your hopes be there, enter upon your eternal inheritance by degrees; the Angels left their habitations, do you be always travelling thither, let your▪ **Col. 3. 1.Col 3:1hearts be in Heaven; **Phil. 3. 20.Phil 3:20your converſations be in Heaven ere your perſons, there are good Angels ſtill, bleſſed companions, Heb. 12. 22. 23. an innumerable company of Angels and Spirits of juſt men perfect▪ An Heathen could ſee out of a glimp…e of the ſoules immortality, O preclamor illum diem, cum ad illud animorum concilium atumque proficiſcar. There you ſhall ſee the vacant rooms of the Apoſtate Angels occupied by the Saints. Say wo is me, that my pilgrimage is prolonged, Pſal. 20. 5.

8. They were caſt from Heaven into this world; do but look-upon the World in a right notion; Sathan that was not fie for Heaven, is caſt out into the Earth, as a meet place for miſery and torment▪ he is called the Ruler of the darkneſs of this world▪ Eph. 6. 12. and the God of this World, 2 Cor. 4. 4. 'tis puniſhment enough to the Apoſtate Angels to be caſt out into the World: the World is the Divels work-houſe and priſon; one calleth it Sathans Dioceſs; who would be in love with a place of bondage and puniſhment?

9. The Divel and his Angels are in the World, let us be the more cautious; he compaſſeth the Earth to and fro, no place can ſecure you from his temptation, he is every▪ where ravening for the prey with an indefatigable and unwearied diligence, 1 Pet. 5. 8. Let us look about us, Wo to the inhabitants of the Earth and the Sea; for the Divel is come down to you, Rev. 12. 12. Where ever you are, Sathan is, neer you, the World is full of Divels; when you are in the Shop, the Divel is there to fill your hearts with p. 292lying and deceit, as he did the heart of Ananias, Act. 5. when you are in your cloſets, and when you have ſhut the door upon you, you do not ſhut out Sathan, he can taint a ſecret duty; when you are in the houſe of God, Miniſtring before the Lord, Sathan is at your right hand ready to reſiſt you, Zach. 3. 1. He is ready either to pervert your aimes, or to divert your thoughts; We had need keep the heart in an humble, watchful praying frame; God hath caſt out the Angels out of Heaven, and now they are here upon earth, tempting the ſons of men to folly and inconvenience: be watchful, the world is the Divels Cheſs-board; you can hardly move back or forth, but he is ready to attach you by ſome temptation.

10. When grace is abuſed, our dejection i… uſually according to the degree of our exaltation, the Angels from Heaven are caſt down to Hell, the higheſt in the rank of creatures are now made loweſt; corruptions of the beſt things are moſt noyſome. Thou Capernaun which are exalted to Heaven, art now brought down to Hell, Matth. 11. 23. 'Twas one of the chiefe Cities of Galilee, and where our Saviour uſually converſed; 'tis a kind of Heaven to enjoy Chriſt in the Ordinances, but now to ſlight this mercy, will bring ſuch confuſions and miſeries as are a kind of Hell to you; ſlighting of grace (of all ſins) weigheth heavieſt in Gods ballance.

11. Spiritual judgements are moſt ſevere, and to be given up to obſtinacy in ſin is the foreſt judgement; 'tis diabolical to continue in ſin; the Angels left their habitation, and what followed? they loſt their holineſs.

12. Loſs of happineſs is a great judgement, 'tis Hell enough to want God; the firſt part of the ſentence, depart from me, Matth. 25. 41. is moſt dreadful, loſs of Heaven is the firſt part of the Angels puniſhment; we in effect ſay now, depart from us, Job. 21. 14. but God will then ſay, depart from me; ye ſhall ſee my face no more, &c.

Thus we have diſpatched the firſt part of the Angels puniſhment, their loſs, we now come to the other part, p. 293their poena ſenſus, their puniſhment of ſenſe, or pain, [b… hath reſerved in everlaſting chains under darkneſs] where there is an alluſion to the ſtate of Malefactors or condemned men, who are kept in priſon till execution: now the evils of a priſon are two. 1. The darkneſs of the place. 2. The hard uſage of the evil doer, ſuitably to which the Apoſtle uſed a double notion, 1. They are reſerved in everlaſting chains. 2. Ʋnder darkneſs.

1. Begin with the firſt part [In everlaſting chains.] Whence two notes, 1. That the Angels are kept in chains, 2. That thoſe chaines are everlaſting.

1. They are kept in chains. But what chains can hold Angels? can Spirits be bound with Irons? I Anſwer. I Anſwer they are ſpiritual chains, ſuitable to the ſpirituall nature of Angels: ſuch as theſe, 1. Guilt of conſcience, which bindeth them over to judgement; the conſciences of wicked Angels know that they are adjudged to damnation for their ſin; this is a ſure chaine, for it faſteneth the judgement ſo as you cannot ſhake it off, 'tis bound and tied upon us by the hand of Gods juſtice. The condition of a guilty ſinner is frequently compared to a priſoner, Iſa. 42. 7. Iſa. 49. 9. Iſa. 61. 1. and ſin to a priſon wherein we are ſhut up, Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge, Prov. 5. 22. Lam. 1. 14.

2. Their obſtinacy in ſinning, They are fallen ſo as they cannot riſe againe, they are called **Eph. 6. 12.Eph 6:12Wickedneſſes as ſinning with much malice and obſtinacy; as if you ſhould ſay, wickedneſs it ſelfe; the Divels ſin is as the ſin againſt the Holy Ghoſt, a malicious, obſtinate, ſpiteful oppoſition againſt the Kingdom of Chriſt: ſuch an hatred againſt God and Chriſt, that they wil not repent and be ſaved; their deſpair begetteth deſpight, and being hopeleſs of reliefe, are without purpoſe of repentance: they do, fooliſh creatures, adde ſin to ſin, and harden themſelves in an evil way, which is as a chaine to hold them in Gods Priſon, till their final damnation, ſee 2 Theſ. 2. 11, 12. Where error and wilful perſiſting in diſobedience, is made to be Gods priſon, p. 294wherein reprobate creatures are held till their puniſhment be conſummate.

3. Ʋtter deſpair of deliverance, they are held under their torment by their own thoughts, as a diſtreſſed conſcience is ſaid to be bound up, Iſa. 66. 1. to them here remaineth nothing but a certain fearful looking for judgement and fiery indignation, Job 10. 37. releaſe they cannot look for, more judgement they do expect, Matth. 8. 31. Art thou come to torment us before our time; their priſon door is locked with Gods own Key, and as long as God ſitteth upon the Throne they cannot wreſt the Key out of his hands.

4. Gods power and providence by which the Angelical ſtrength is bridled and overmaſtered, ſo as they cannot do what they would; thus Rev. 20. 2. Sathan is ſaid to be bound up for a thouſand years, that is, in the chains of Gods power, which are ſometimes ſtreighter and ſometimes looſer: the Divel was fain to ask leave to enter into the herd of Swine, Matth 8.

5. The chaines of Gods eternal decree. As there is a golden chain, the chain of Salvation, which is carried on from link to link, till the purpoſes of eternal grace do end in the poſſeſſion of eternal glory, ſo there is an Iron chain of reprobation, which begins in Gods own voluntary preterition, and is carried on in the creatures voluntary Apoſtacy, and endeth in their juſt damnation; and when once we are ſhut up under theſe bars, there is no opening, Job 12. 14.

Secondly, Theſe chains are eternal chains, becauſe the wicked Angels ſtand guilty for ever, without hope of recovery or redemption. Every natural man is in chains, but there is hope to many of the priſoners: Chriſt ſaith, go forth, but thoſe chains upon the evill▪ Angels are for ever and ever, now ad cuſtodium, …o keep them and hold them in their loſt eſtate; hereafter ad poenam, they are continued upon them as a part of their final puniſhment, when much of the liberty which now they have, ſhall be abridged▪

p. 295From hence obſerve theſe practical Inferences.

1. That ſins are as it were bonds and chains: a wicked**See my notes on James 1. 25.Jas 1:25 man is in bondage here and hereafter; now in ſnares, and then in chains, here taken captive by Sathan in his ſnares, 2 Tim. 2. 26. and hereafter bound up with him in chains. Sin it ſelfe is a bondage, and Hell a priſon: were there nothing in ſin but the preſon… ſlavery; 'tis enough to diſſwade us; but alas this is not all, there are not only ſnares, but chains; in the fall of the Angels, how many notions are there offered to us to diſcover the evil of ſin? they left their beginning, and loſt their habitation, and then chains of darkneſs: he that hath a mind to be a beaſt, or a divel, let him be a ſinner. If you mean to quench your reaſon, to eclipſe the glory of your Creation, to diſturb the quiet of your ſpirits, and inſtead of calmeneſſe and ſerenity of conſcience, to bring in horror and confuſion; if you mean to enthral and captiva…e your ſoules to every baſe affection, and to be at the command of every corrupt deſire, then go on freely, as you do in ſinning againſt God; but alas the preſent thraldome is nothing to what is future, all the ſins that you commit will be as ſo many Chains, binding you over to an eternal and juſt damnation. The good Angels are at liberty to ſerve God, when the evil Angels are ſhut up in the priſon of their own obſtinacy and wickedneſs: remember this when you are convinced of a ſin which you cannot leave, and fear leſt it prove a chaine of everlaſting darkneſſe.

Secondly, thoſe chains & bonds can never be broken by us; the Angels cannot break them themſelves, and Chriſt will not, for their day of grace is paſt; every ones chains would be eternal, if Chriſt did not looſe them, and open the priſon door to poor Captives, Iſa. 61. 1. this is our advantage above the Angels, that an year of liberty is proclaimed to us, and an opening of the priſon to them that are bound; Chriſt himſelfe was bound with our chains, the Prophet ſaith, Iſa. 53. 8. he was taken from priſon, and from judgement, he was in priſon that we might go free… If the …edge had given us up to the Officer, and the Officer had p. 296caſt us▪ into pr…ſo…, how long would it have been, …re we had payed the ulmoſt farthing, Luk. 12. 58. others that reject the mercy offered in Chriſt, can never wreſt themſelves out of the hands of juſtice, but do for ever remain under the power and wrath of the living God▪ Hebr. 10. 30.

Thirdly, The Divel is in chains, a cruel ſpirit, but under bonds: his power is leſſe then his will and malice, he is wrathful, that we may not be ſecure; he is chained, that we may not deſpair: he hath no power, but what is given him from above, and when God putteth any of his ſervants into Sathans hands, he keepeth Sathan in his own hands: if you be in Sathans hands for your exerciſe, remember Sathan is in Gods hands for your comfort and ſafety: He had not power over the herd of Swine without leave, Matth. 8. 31. ſuffer me, &c. ſo Luk. 22. 31. he could not ſift Peter till he had a commiſſion, Sathan hath deſired, &c. Ioh. 1. 12▪ Job 2. 7. Sathan could not ſo much as touch Jobs eſtate or skin till leave obtained, nay he could not deceive Ahab a wicked man, till God ſaid Go, 1 King. 22. 21, 22. he is but Gods executioner, he ſent his evil Angels among them, Pſal. 78. 49. God gave commiſſion for the plagues of Egypt, and then the evil Angels had power to execute them: the godly need not fear Sathan, as a diſobedient Angel, he is caſt into the chains of Gods juſtice and power; and as head of the Kingdome of darkneſſe, his power is more reſtrained by the death of Chriſt, John 12. 29.

Fourthly, Obſerve how weak the Creatures are, when God marcheth in judgement againſt them: guilt of conſcience is one of the fallen Angels chains, if God will but arm our own thoughts againſt us, he needeth not bring forces from without, there is enough in that to ſink us into Hell: The Law needeth not bring Brimſtone from Heaven to burn ſinners, nor open the mouth of the great deep to drown them, nor ſhatter the frame of nature about our heads; alas, we cannot bear up under the burden of our own conſciences, or the weight of our own p. 297grief, when he layeth his finger upon the conſcience, who can bear it? The Angels excel in ſtrength, and yet the impreſſions of honour laid upon them, are too hard for them to grapple with all, Prov. 18. 14. a wounded ſpirit who can bear? as if he had ſaid, I challenge all the world, to bring me a man that is able to deal with his own conſcience when God armeth it againſt him.

Fifthly, That ſpiritual judgements of all others are moſt ſecure, to have ſin puniſhed with obſtinacy and hardneſſe in ſinning. This is nothing but to have the Divels chains layed upon us, a ſad intimation, that we are given up to chains of darkneſſe, frogs and lice, and hailſtones were but ſoft judgements to Pharaoh's hard heart: unleſſe God ſhould ſend us quick into Hell, there cannot an heavier judgement befal us, nay certainly it were better to be given up to Hell torments, if there could be any expectation of deliverance, then to be given up to a ſpirit of ſinning; for there is no end of that; ſay then, Lord what ever judgement thou bringeſt upon me, bring not thy heavy judgement of an hard heart; 'tis better by far that you ſhould live miſerably, then ſin freely without remorſe. But what ſins bring on this ſpiritual judgement? I anſwer, 1. an unthankful abuſe of Gods gifts, The Divels had a glorious and excellent nature, but they were not thankful, obſerve it when you will, you will find it true, that no man was ever puniſhed with hardneſs of heart, but ſome former merciful diſpenſation was abuſed: the Heathens were not thankful for the light of nature, and therefore God gave them up to vile affections Rom. 1. 22, 24. Others received not the love of a truth, and therefore God gave them up to believe a lye, that they might be damned. 2 Theſſ. 2. 11, 12. the very ſin againſt the Holy Ghoſt is ſo called becauſe 'tis a deſpighting grace received, or a divelliſh oppoſing of the grace and ſupernatural work of the ſpirit, by which the mind is convinced of the truth. 2. Sinning againſt the light, that was Sathans ſin, who was full of light, and ſinned in the very face of God, and 'tis his ſin ſtill, malice having onelyonly put out the p. 298light of prudence, but not of his underſtanding, ſo that he knowingly ſinneth; ſo wicked men **Rom. 1. 8.Rom 1:8impriſon the truth in unrighteouſneſs, and then God giveth them up to the ſway of their own luſts and paſſions: there is more of malice in ſins againſt light, you laugh at Chriſt before his face, out-dare Heaven and Conſcience, **Eſther. 7. 8Esth 7:8will he force the Queen before my face▪ &c. 3. Sinning with the light, When malice ſets wit a work (as it doth in the Divels) againſt God and the Church; 'tis Sathanical to be wiſe to do evil, to make no other uſe of our parts then to plot wickedneſſe, pervert the truth, and undermine religion, Jer. 4. 22. They are wiſe to do evil, but to do good they have no knowledge: when you make religion yeild to policy, or bend policy to ruine religion, then your wiſedome hath undone you, Iſa. 48. 4. Malice againſt God and goodneſſe, This is Sathans direct ſin, when men will not onelyonly be wicked themſelves, but adverſaries and malicious oppoſers of all that is good: This is not onelyonly to be ſinn…rs, but Sathans, Acts 13. 10. O thou Child of the Devil and Enemy of all goodneſſe, Cain that hated his Brother, becauſe his works were righteous, was the Divels Patriarch. 5. A ſottiſh obſtinacy and wilfulneſſe, When will and humour is lifted up againſt conviction, Jer. 2. 25. Ier. 44. 18. they will not, becauſe they will not, fooliſh wilfulneſs meeteth with penal hardneſs, he that will wink ſhall not ſeethe Sun, ſhine it never ſo brightly, ſuch men do but lay Sathans chains on their own will and underſtanding. 6. A ſenſeleſs ſecurity, notwithſtanding the growth and increaſe of ſin, when men loſe all feeling and reſtraint, and grow more wicked, but leſs tender, Eph. 4. 19. and ſo men ſin freely, foully, wax worſe and worſe, and adde new lincks to the chains of darkneſs.

Sixthly, There is little reaſon that we ſhould adore him, whom God holdeth in chains of darkneſs, that we ſhould exalt him whom the Lord hath caſt downe, and make a God of him; who hath made himſelfe a Divel. All ſins do, as it were, ſet the Crown upon Sathans head, theſe eſpecially. 1. Falſe Worſhip, Sathan is the Head of Idolaters, if the ſacrifice p. 299were offered in an unbecomming manner, God ſaith, it was a ſacrifice offered unto Divels, Levit. 17. 7. In all falſe worſhips the Divel is ſerved either directly, or obliquely, either by conſequence or in the intention of the worſhippers, thence thoſe expreſſions, Table of Divels 1 Cor. 10. 21. they ſacrificed to Divels and not to God, Deut. 32. 17. You gratifie Satan if you be not right in worſhip; thoſe among Chriſtians that worſhipped towards an Idol of Gold and Silver, are ſaid to worſhip Divels, Rev. 9. 20. Sathan is (ſaith Syneſius) foreign. a lover of Images, and a Patron of falſe worſhip. 2. Worldly converſation; he is called the God of this World, 2 Cor. 2. 4. ſenſual, covetous, proud men are Sathans Votaries, at his beck and pleaſure, and will you be one of the number? when Chriſt came to diſſolve Sathans works, Iohn 3. 8. will you uphold them? 3. B…ſe fear of wicked men; you do but fear the Divel in them, Rev. 2. 10. Fear not, behold the Divel ſhall caſt ſome of you into priſon, He that will deny the truth for fear of men, preferreth the Divel before God. 4. Being of the faction of the wicked, there is a corrupt party in the world, over whom Sathan uſurpeth Empire and Domination; Rulers of the darkneſs of this World, Eph. 6. 14. Col. 1. 13. cry not up a confederacy with theſe, take heed how your ſoule entreth into that ſecret. I confeſs 'tis ingeniouſneſs, a matter of Chriſtian skill and art, to find out the ſnare that we may eſcape it: Generally they are the Antichriſtian dark part of the world ſuch as are led with a blind zeale and rage to oppoſe the intereſt of righteouſneſſe; ſuch as oppoſe the Goſpel with rage and lyes, Iohn 8. 44. Ye are of your father the Divel, and his l…ſts will ye do. Many that deny Sathan, yet may be of his Faction and Party

We are now come to the ſecond part of the puniſhment of paines, taken from the other inconvenience of a priſon [foreign under darkneſs] in alluſion to Malefactors, who are caſt into Dungeons, where beſides the load of Irons, the very darkneſs of the place concurreth to their miſery; light is pleaſant, as giving us the ſight of what is grateful p. 300in the world, of which when we are deprived, the mind like a Mill falleth and worketh upon its ſelfe. Peter ſaith [in chains of darkneſſe] as implying that God did bind them faſt with their darkneſſe and horror, as with a chain, but our Apoſtle here ſeemeth to make them two diſtinct parts of their torment, as certainly it is a more full deſcription of it. Well then, the propoſition will be, That the Apoſtate Angels are kept under darkneſs.

Darkneſs in Scripture repreſenteth three things, firſt,Obſerv. Ignorance, ſecondly, Sin, thirdly, miſery; as light the contrary quality, implyeth Knowledge, Holineſs, and Happineſs, becauſe light diſcovereth all things. 'Tis put for knowledge, becauſe of all bodily qualities, 'tis moſt pure and unmixed, therefore 'tis put for holineſs, becauſe 'tis wonderfully pleaſing and delightful to ſenſe, therefore 'tis put for glory: ſo contrarywiſe darkneſs, which is nothing elſe but the abſence and privation of light, ſignifieth ignorance, Rom. 2. 19. Sin, 1 Pet. 2. 9, Miſery: Pſal. 107. 11. Now all theſe three make way for one another, Ignorance for Sin, and Sin for Miſery, the underſtanding being the great Wheel of the Soule, if it be not right, nothing can be right, Matth. 6. 22. ignorance maketh us ſtumble upon ſin, and by ſin we fall into the pit of everlaſting darkneſſe.

If you ask what kind of Darkneſs is intended here? I anſwer, though all may be implyed; yet chiefly the darkneſs of miſery is here intended, they being caſt down from the light and glory of the higheſt Heavens, into dark and obſcure babitations, where they want the ſight of God, and the light of his countenance, as when the Sun is gone, there is nothing but darkneſſe in the world; ſo being baniſhed out of the preſence of God, they are fitly ſaid to be held under darkneſs; for as the Sun is to the corporeal world, ſo is God to the world of Spirits, Pſal. 4. 6. now their Sun is Eclipſed, and by the interpoſition of the dark cloud of their ſin and obſtinacy; they cannot have the leaſt comfortable glimpſe and fruition of God: to which alſo may be added, the horrible apprehenſion of their loſs, p. 301and that terrour and diſcomfort that lyeth upon them, for they have onelyonly ſo much light left, as ſerveth to encreaſe their torment; I confeſſe 'tis diſputed by Divines, whether the Devils can grieve for the loſſe of the light of Gods countenance, or the want of the beatifical viſion, and the ground of doubting is, becauſe there is in the Divels an extream averſeneſſe, enmity, and hatred of God and his Glory; but certain, as they are rational creatures, they cannot but be ſenſible of their loſſe, as alſo the damned ſpirits are, and ſo great a loſſe of happineſſe (for that is the conſideration under which they are ſenſible of it) muſt needs breed horror and torment; they do, not mourn for the abſence of God as the Saints do. out of a principle of holineſſe, and becauſe God is lovely in himſelf, but as profitable to them; & this ſenſe as 'tis accompanied with deſpair, ſo with blaſphemy and hatred of God, ſurely every part of the ſentence that is pronounced upon wicked men, is fitted to beget terrour in them, and therefore depart from me, is apprehended as a miſery, as well as go into everlaſting torments. Add further to their darkneſs that deſpair that is upon them, and fearful looking for of the fiery indignation of the Lord, which deſperate ſorrow is expreſſed by utter darkneſs, and gnaſhing of teeth, Matth. 22. 13.

Let me now come to ſome obſervations.

1. Darkneſſe is the Divels puniſhment, the higheſt miſery of the higheſt rank of reaſonable creatures. Oh why ſhould we love that which is the miſery of the fallen Angels! as our Saviour ſpeaketh of ſome that love darkneſſe rather then light, Iohn 3. 19. that is errour rather then truth, l…ſts rather then Chriſt, ignorance rather then knowledge. 'Tis one of the ſaddeſt arguments of mans dreadful fall, that he …s in love with his own miſery, we ſhould hate ſin, and we hate the light that reproveth it: ignorant people love a fooliſh Miniſtry, Gods faithful witneſſes are their torment. Rev. 11. 10. the carnal world would faine lie down upon the bed of eaſe and ſleep▪ light is troubleſome, thoſe that let them alone are their Idols p. 302and darlings, the blind lead the blinde, and both fall into the ditch, 'tis evil not to know the will of God, 'tis doubly evil when we deſire not to know; the one ſort erre in their minds, the other in their hearts: ſpiritual darkneſs is far worſe then bodily, when Ely was ſtricken blinde he deſired ſ…me body to lead him by the hand, Acts 13. 11. In ſuch a caſe we count our happineſſe to light upon fit guides, in ſpiritual darkneſs 'tis quite otherwiſe, we cannot endure a faithful guide the Prophets propheſie lyes, and the people love to have it ſo, a blind people are al for blind guids.

2. Light that yeildeth us no comfort is but darkneſſe, Sathan hath knowledge left, but no comfort, Jam. 2. 19. they believe and tremble, the more ſenſe they have of Gods being and glory, the greater horror have they upon their ſpirits: 'tis very miſerable when we have only light enough to awaken conſcience, and knowledge enough to be ſelf condemned To know God but not to enjoy him, that's the Divels puniſhment, Oh then never leave till your thoughts of God are ſweet and comfortable, Pſal. 104. 34. Sathan cannot but abhominate his own thoughts of God, for he cannot think of him without torment; but 'tis otherwiſe with gracious hearts, that meditation which is the Divels terrour, is their ſolace and ſupport, Gods name to them is as an oyntment poured out, Cant 1. 3. full of fragrancie and reviving: reſt not then, till you can ſee God with ſuch a light as giveth you fruition and comfortable enjoyment of him, in thy light ſhall we ſee light, Pſal. 36. 9. there is light in thy light, but all other light is but darkneſſe.

3. Do but bſerve the difference between God and Sathan God is light, 1 John 1. 5 and Sathan darkneſs, God dwelleth in light, and Sathan is reſerved in chains under darkneſſe the firſt creature that God made in the world was light and the firſt gift of the ſpirit is illumination, but now all Satans aim & work is to bring in darkneſs, to blind the mind, 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then, the more dark, the more like Sathan a Child of God is a Child of light, and what have we to do with works of darkneſs, Eph. 5. 11. there ſhould p. 303be ſuch a contrariety between you and ſin as there is between God and Sathan; ſay then theſe actions would only become my night of ignorance and folly, night work is unſeemly for the day, Rom. 13▪ 12. the day is at hand let us caſt off the workes of darkneſs; leave theſe things to the Bats and the Owls, if there be a difference, and contratrariety b…tween Chriſt and Belial, who are the chiefes of either ſtate, ſo between the perſons that heard under them; What communion is there between Chr…ſt and Belial, between light and darkneſs, 2 Cor. 6. 14.

4. So much darkneſſe as remaineth in you, ſo much advantage hath Sathan againſt you. The dark part of the world is the ſeat of his Empire; Rulers of the darkneſſe of this World, Eph. 6. 12. His ſubjects are the children of darkneſſe, and all the advantage that he hath over the Children of Light, is, becauſe of the darkneſſe that is in them: whoſoever therefore lyeth under a ſtate of darkneſs, is under the power of Sathan. The great work of the Miniſtery, is to recover them, to turn them from darkneſſe to light, Acts 26. 18. and ſo from Sathan to God: Oh the ſad condition of ſuch perſons that are bound together with Sathan in chains of darkneſſe! Poor Creatures, how are they hurried to and fro? from wrath to Pride, from Pride to Luſt, from Luſt to Filthineſſe, from Filthineſſe to Worldlineſſe: Oh then! awake you that ſleep, and the Lord ſhall give you light, Eph. 5. 14. What a bleſſing is it, when it can be ſaid of us, what the Apoſtle ſaid of the Epheſians, ye were darkneſſe, but now are light in the Lord, Eph. 5. 8. As ſoon as you have received light and grace, you are tranſlated out of Sathans Power and Kingdom, and put into the Lords.

5. The darkneſſe of ſin is puniſhed with the darkneſſe of miſ…ry. The light whereby we are directed and perfected is the ſame; the ſtate of grace is a marvelous light, 1 Pet. 2. 9 and the ſtate of glory, the inheritance of the Saints in light. Col. 1. 12. So ſin is but darkneſſe begun. Hell is called utter darkneſſe, Matth. 8. 12. foreign, a darkneſſe beyond a darkneſſe; as Auguſtine p. 304gloſſeth in his Homilies, In tenebras ex tenebris in foeliciter excluſio, the damned are but thruſt out of one darkneſſe into antoher; from ignorance to ſin, from ſin to torment: 'tis very obſervable, when Solomon compareth the way of the juſt and the way of the wicked, he compareth the one to light the other to darkneſſe, Prov. 4. 18. 19. The way of the juſt is as the ſhining light, that ſhineth more and more unto the perfect day; and the way of the wicked is as darkneſs. By the rule of contraries, as one is a growing light, ſo the other is an encreaſing darkneſſe: from twy-light to ſtar-light, from ſtar-light to thick darkneſſe: they quench the light of nature, chuſe worldly happineſſe, grow regardleſſe of eternity, are hardened in their way, and at length given up to everlaſting horror and confuſion of faces, to whom the miſt of darkneſſe is reſerved for ever, 2 Pet. 2. 18. Miſts of error are juſtly puniſhed with miſts of darkneſſe. The men there ſpoken of, were clouds and miſts in the Church; and therefore the miſts of eternal darkneſſe are kept for them, as a fit and proper portion.

6. The danger of refuſing and abuſing light. Thoſe that were Angels of light, are now held in the chains of darkneſſe: ſee it every where made good; the blackeſt evening hath been ſent uſually after a glorious day; thoſe that once enjoyed Noahs preaching, were afterward the ſpirits in priſon, 1 Pet. 3. 18, 19. He that had not a Wedding Garment on for the feaſt, was caſt into utter darkneſſe, Matt. 22. 13. Abuſe of light, and meanes, and priviledges, will ſurely make our condition gloomy and uncomfortable.

7. When we are caſt out from God, nothing but darkneſs enſueth, utter darkneſſe, and weeping and gnaſhing of teeth. 'Tis our utmoſt happineſſe to enjoy God, and 'tis our utmoſt miſery to want him; the Divels know it, and we ſhall one day know it: pray for the light of Gods countenance more then for Corn and Wine, and Oyl, Pſal 4. 6. One glimpſe of the favour of God would turn Hell into Heaven, and give us ſuch a ſtrong and ſweet joy, as would p. 305ſwallow up all kinde of ſorrows; 'tis the abſence of the Sun maketh night; certainly they have hard hearts that do not mourn when they have loſt the ſight of God: When the Bridegroom is gone, then ſhall they mourn, Mat. 9. 15. Alas, how the drooping hearts and withered face of Nature, ſeem to mourn for the abſence of the Sun? and how are all things cleared and revived at Spring again? and ſhal not we mourn for God the Sun of the intellectual world? Pharaoh was moſt affrighted with the Plague of Darkneſs, Exod. 10. 4. Yea the Divels themſelves are ſenſible of the loſſe of the light of Gods countenance: when God ſhuteth up himſelf in a cloud, let our bowels be troubled for him, Lam. 3. 44.

8. The World in compariſon of Heaven is but a dark place. 'Tis the place where the Divels are caſt, and they are held under darkneſſe. 'Tis an obſcure corner of the Creation; a place fit for our tryal, but not for our reward; in a ſpiritual conſideration 'tis but a great and vaſt dungeon, where we cannot have ſo dear ſight of God as elſewhere. 'Tis Sathans walk, a place of danger and defilement: 'tis much if we can keep our ſelves unſpotted in ſuch a naſty hole, James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints, is given to them in light; let us look for that, and long for that, andCol. 1. 12.Col 1:12 God dwelleth in light, 1 Tim. 6. 16 he dwelleth there, where he diſcovereth moſt of his glory, and that's in heaven.

We have done with the preſent puniſhment of the Angels; we come now to that which is future, implyed in thoſe words [unto the judgement of the great day] by judgment is meant the ſentence of condemnation which▪ ſhall paſſe upon them, before the eyes of the whole world, and then the conſequents, which are eternal miſery and torment.

Obſerv. That at the day …f judgement the puniſhment of Obſerv.the Divels will be greater then now it is.

The Divels puniſhment is for the preſent great, as you have heard, but they are in expectation of greater, p. 306Mat. 8. 31. Art thou come to torment us before our time? There is a time comming, when the wrath… of God ſhall be encreaſed upon them, and this time is the day of judgment, the great day of the Lord, when they ſhall be brought▪ forth before the Tribunal of Chriſt and his Saints: the good Angels ſhall come as Chriſts companions, and the evil Angels as his priſoners. See▪ Matth. 25. 31. and 2 Theſſ 1. 7. and 1 Cor. 6▪ 3. This is a day that will work upon their envy, thwart their pride, to ſee the glory of Chriſt and of the good Angels, and the Saints: after this they ſhall be adjudged to horrible torments. Hell is their Free-hold and Portion, prepared for the Divel and his Angels, Matth▪ 25 41. The Quality and Nature of their torment we cannot ſo eaſily determine, nor what that fire that ſhall burn ſpirits, onelyonly the Scripture ſheweth they are **Rev 30. 7.caſt into the Lake that burneth with Fire and Brimſtone, where they ſhall ſuffer torments without end, and without eaſe. When Heavens joyes are full, then are Hell torments full alſo: and therefore though for the preſent, they are under Gods wrath, yet they do not taſte the dregs of it; he exerciſeth ſome patience towards them; they have an Empire and a Miniſtry in the world, but when all former things are done away, and Chriſts glory is fully ſhewen to the world, then will he take full vengeance of his enemies. Well then, from hence Learn.

1. That the wicked's judgement is not as yet full. At the great day, then ſhall it be more encreaſed, upon the Union of Body and Soul; they ſhall drink the dregs of the Cup of Wrath unmixed. In this life we are adding ſin to ſin, and in the next God will be adding torment to torment; Oh what a ſad train of judgements followeth a ſinner! for the preſent he hath Hell in his own Conſcience; they ſip of the cup of wrath in the bondage and horrors now upon them, and at death theſe are more revived, and made more lively and active: but conſider, after all this there is worſe behind, torments inſufferable, preſently upon the ſeparation, for then they are in priſon, p. 3071 Pet. 3. 9. detained in a fearful expectation of further judgement, Luk. 16. 14. I am horribly tormented in this flame; but after this at Chriſts comming to judgement, theſe torments are encreaſed; and therefore the Apoſtle ſpeaketh as if he did not take vengeance before, 2 Theſſ. 1. 7. He ſhall come in flaming fire to render vengeance, &c. Becauſe then 'tis fully executed; do not adde drunkenneſſe to thirſt, leſt God adde to your plagues▪

2. The moſt miſerable Creatures are ſuffered to enjoy ſome degree of Gods patience. For the preſent God is patient, as to the fallen Angels, ſure I am to ſinning man, in the day that thou eateſt thereof thou ſhalt dye: the full execution of that ſentence is put off to the day of judgement; Reprobates are endured with much long-ſuffering, Rom. 9. 22. Intermiſſions God gives in this life, reſpite to bodies till the laſt day: adore his goodneſſe, do not abuſe it.

3. Origens charity was too large, who dreamed of foreign ▪ a flaming River, through which all creatures were to paſſe, and ſo to be purged, and then at length to be ſaved, even the Divels themſelves, whereas they are kept for a ſeverer judgment.

4. When you ſee wicked men endured, and not preſently caſt into Hell, be not aſtoniſhed, God hath a Miniſtry for them as for the evil Angels: Some are reſerved to the day of judgement, 2 Pet. 2. 9. that is, their puniſhment reſpited for the greater triumph of that day.

5. One judgement may make way for another, the chains of darkneſſe for the judgement of the great day. Let no man pleaſe himſelf, in that he ſuffereth afflictions in this world, theſe may be but the beginnings of ſorrow; God is terrible to poor ſinners as well as rich; you may be miſerable here, and yet not eſcape in the world to come: do not think the worſt is paſt, ſome have a double Hell, ſuch miſeries here as are pledges of everlaſting torments hereafter.

6. Divels fear the great day. An Atheiſtical loſe Chriſtian p. 308is worſe then Sathan, he ſcoffeth at that at which the Divel trembleth. There are Atheiſts in the Church, but there are none in Hell.

7. Angels are brought to judgement. None are exempted, at the great day you ſhall ſee thoſe glorious Creatures bound with chains of Darkneſſe; the Kings and Captains are brought in trembling before the Lambs Throne, Rev. 6. 20. and great as well as ſmall appear before that great Tribunal, Rev. 20. 12.

8. The Angels are plunged into the depth of Hell, when Saints enter into their Maſters joy. God loveth a returning ſinner, before an Apoſtate Angel.

There is one point yet behind, with which I ſhall concludeObſerv. this verſe; and that is, That the day of judgement is a great day. 'Tis ſo in many regards.

1. Becauſe 'tis the conſummate Act of Chriſts regal Office. Rea. 1.Of all Offices Chriſts Kingly Office is the moſt eminent: now the Kingly Office was never diſcovered with ſo much luſtre and glory to the world as then: the eminent act of other Offices do more belong to his abaſement; as his Oblation an eminent act of his Prieſtly Office was to be performed upon earth, ſo his Prophetical Office was much diſcharged in delivering the Doctrine of the Goſpel whileſt he was here; but of his Kingly Office we had but a very little glimpſe, during his abode upon earth, in his whipping the buyers and ſellers out of the Temple, and his entrance into Jeruſalem, when they cryed Hoſanna in the ſtreets, Matth. 21. And now in Heaven Chriſt is ſupream, but his ſoveraignty lieth under a cloud and vail. All things are put under him. But carnal ſenſe objects, We ſee not as yet all things put under him, Heb. 2. 8. But at the laſt day Chriſt will ſhew himſelfe to be King indeed, both in rewarding his friends, and in an abſolute conqueſt over his Eenemies, which are the two great parts of his Regal Office: therefore the day of judgment is called foreign, the day of the Lord, 2 Pet. 3. 10. as being the day wherein Chriſt ſhall manifeſt himſelfe to be a Lord indeed. Firſt, in rewarding his friends. p. 309When David was Crowned at Hebron, then all that followed him in the wilderneſs, were rewarded according to the merit of their place and ſervice; before they had hard ſervice, and little wages, but then were made Captains of thouſands, and Captains of hundreds, and Captains of fifties. So they that are true to the intereſt of Chriſt, may meet with many a frown and hard entertainment in the world, but you will not repent of it in the day of Chriſts Royalty, Matth. 25. 34. Then ſhall the King ſay, &c. He is called the Son of man before; but then you will find a King rewarding all his ſubjects. Peter was troubled about his petty loſſes, Maſter (ſaith he) we have forſaken all and followed thee; what had Peter to forſake? A Net? a Cottage? a Fiſhing Boat? A great All! We are apt to think much of what we part with upon Chriſts ſcore; if we ſuffer but a diſgraceful word, a ſmall inconvenience, a frown, we preſently ſay, what ſhall we have therefore? But we need not ſeek another pay-Maſter then Chriſt, he will not be behind hand with us when the day of payment cometh. See Matth. 19. 27, 28. foreign, In the regeneration ye ſhal ſit with me on thrones of glory, &c. that is, at the day of judgement, which is the great regeneration when Heavens are new, Earth new, Bodies new, Soules new, all is new, then we ſhall be no loſers by Chriſt.

2. In an abſolute conqueſt over his enemies, the ſtouteſt faces ſhall then gather blackneſſe, and the ſtiffeſt knees bow to him: There is an expreſſion, Iſa. 45. 23. I have ſ…orn by my ſelfe▪ and the words ſhall not returne, that to me every knee ſhall bow, and ev…ry mo…th ſhall ſwear. Now this expreſſion doth concern Chriſts ſoveraignty and ful victory over his enemies; for this Scripture is twice alluded unto in the New Teſtament, and in both places applyed to Chriſt. The firſt place that I ſhall take notice of is Phil. 2. 10. where the Apoſtle ſaith, That to Chriſt ev…ry knee ſhall b…w, and every tongue ſhall call him Lord, which is the ſame with that which is ſpoken in the Prophet, and is there made to be the firſt of Chriſts Aſcenſion p. 310when he was ſolemnly inaugurated into the Kingly Office; but the Prophecy receiveth not its full and final accompliſhment till the day of judgement; to which purpoſe the ſame Scripture is cited by the Apoſtle, Rom. 14. 10. We ſhall all ſtand before the judgement ſeat of Chriſt, for 'tis written, As I live (ſaith the Lord) to me every knee ſhall bow, and mouth ſhall confeſſe. So that the bowing of knees, or ſtooping of enemies is not fully accompliſhed till then. Chriſt doth now often over-rule the councils and projects of his enemies, and ſmite them with a ſoar deſtruction, but there is not ſuch crouching and trembling, ſo ſenſibly now to be diſcerned as there will be at that day.

Secondly, the day of judgement is a great day, becauſeReaſ. 2. great things are then done, which will appear if you conſider the preparations for that day. 2. The day it ſelfe. 3. The confequence of it.

1. The preparations for Chriſts approach, the Scripture mentioneth two, 1. The Arch-Angels trumpet. 2. The ſign of the Son of Man.

1. There is that great noiſe and terrour of the voice of the Lord, which is to be managed by ſome ſpecial Angels, by which all the world ſhall be, as it were, ſummoned to appear before Chriſts Tribunal, See 1 Theſſ. 4. 16: and Matth. 24. 31. Some expound this Trumpet Analogically, ſome Literally: they that expound it Analogically, think it ſignifieth the power and virtue of Chriſt forcing all the world to appear before his judgement ſeat, which is therefore called a trumpet, becauſe the ſolemn Aſſemblies among the Jews were ſummoned by ſound of Trumpet; but why may we not take it Literally, and in propriety of ſpeech, for the audible ſound of a Trumpet? ſure I am at the giving of the Law, the voice of the Trumpet was exceeding loud; and the like may be, when he commeth to take an account of our keeping the Law, a ſound of a Trumpet, as a terrible ſommons to all the world, and a near ſign of Chriſts approach, as Iohn Baptiſt was the fore-runner of his firſt coming, who was the p. 311voyce of one crying in the wilderneſs; So is the Arch. Angel at his ſecond comming, a terrible blaſt there ſhall be, ſuch as ſhall be heard all the world over, ſtartling the dead out of their graves; men do not here the voice of God now, for now he ſpeaketh by his Angels or Meſſengers, in a ſtill voice: but then all the dead ſhall hear and live.

2. The ſign of the Son of Man, ſpoken of, Matth. 24. 30. what it is we cannot certainly tell, till experience manifeſt it; ſome think a ſtrange Star as at his firſt comming, the wiſe men were conducted to him by a Star; others the ſign of the Croſſe, as being Chriſts badge, by which he is known in the world; for the great ſubject of the Goſpel is Chriſt crucified, called therefore the Word of the Croſs, and this they think ſhall appear in the Heavens, as it did to Conſtantine when he went to fight againſt Maxentius with this word, foreign, by this ſh…lt thou overcome; though by the way Euſebius deſcribeth that viſion as in the figure of χ the firſt critical letters of Chriſts name: This way go many of the Ancients, making the Croſſe to be Chriſt Enſign and Royal Banner which he will diſplay in the Heavens, as Kings when they make their triumphant approach, have their Banners carryed before them. But I dare not thus dogmatize: others more probably interpret it of ſome forerunning beames of Majeſty and Glory (like thoſe ſtreaks of light before the Sun be riſen) which ſhall darken the great luminaries of the world, and ſtrike a terrour into the hearts of men, as Paul was ſtricken with ſuch a terror at the ſight of Chriſt Acts 26. 13. He ſaw light from Heaven, above the brightneſs of the Sun, ſhining round about him: noteable it is, that theſe fore-running beames of Chriſts Majeſty and Glory are ſometimes expreſſed by light, and ſometimes by fire; by light to expreſſe the comfortableneſſe of it to the Godly, as the light of the Sun doth not ſcortch but revive and refreſh: by fire, 2 Theſſ 1. 8. foreign, to ſhew the dreadfulneſſe of it to the wicked, to them 'tis as flames and devouring burnings.

p. 3122. Let us conſider the day it ſelfe, and the great things done therein, 'tis a day of Congregation of all mankinde, there Adam may ſee all his poſterity at once; but eſpecially is it a day of Congregation, in reſpect of the Saints who are now ſcattered in divers Countries, Towns, Houſes, where God hath any work and ſervice for them; but then ſhall meet together in one Aſſembly and Rendezvouz called, Pſal. 1. 6. called the great Congregation of the juſt, as the wicked ſhall be herded together like ſtraws and ſticks bound in a bundle, to ſet one another on fire, Drunkards together, and Adulterers together, They ſhall be bound in bundles, &c. Matth. 13. 41. and ſo encreaſe one anothers torment; So ſhall the Godly meet in a Congregation, and never ſeparate more: here the Godly are diſperſed as the Stars are ſcattered throughout the firmament; here they live intermingled with wicked men, Jacobs Cattel and Labans Cattel together; but then the Sheep ſhall be ſeparated from the Goats, and be all drawn into a body by themſelves. Again tis a day of manifeſtation, the Lords Decrees and Counſels are manifeſted; creation and providence are but ſubſervient means in order to the triumphs of this day, that the glory of his grace may be advanced in the ſalvation of the Elect, and the glory of his juſtice in the puniſhment of the wicked; who upon this account are ſaid to be made for the day of evil. Pro. 16. 4. where the Holy Ghoſt pitcheth upon that part of the decree which is hardeſt to be digeſted. The making of the wicked for the glory of the Lords juſtice in that day. The wiſedome of God in the courſes of his providence is then manifeſted, for the ſtory of the world is brought before the Saints; we ſee providence now by pieces, but then the whole contexture of it; the ſecrets of men are then manifeſted; and upon what principles and ends they have acted, 1 Cor. 4. 6. The truth of the promiſes and threatnings is then manifeſted, in the day of Gods patience there is a darkneſſe and vail upon the Scriptures, we cannot ſee how they are made good; but in the day of Gods recompenſe we ſhall: what promiſes, threatnings, p. 313propheſies mean: but chiefly is it a day of manifeſtation in regard of the Sons of God, Rom. 8. 19. All is now hidden, Chriſt is hidden, and the Saints are hidden, their life is hidden, Gal. 3. 3. their glory is hidden, 1 John. 3. 2. but then Chriſt ſhall appear, and we ſhall appear with him in glory, as Moſes told the Rebels, Numb. 16. to morrow the Lord will ſhew who are his; the firſt born and onelyonly begotten ſon of God then is manifeſted, Chriſt will appear in all his royalty and glory, as the great God and Saviour, and Judge of the world, as the great God; therefore 'tis ſaid, he will appear in the glory of the Father, Matth. 24. 13. Matth. 16. 27. the myſtery of his perſon will now be diſcovered to the uttermoſt, and therefore he will appear in ſuch a glory as never creature was capable of, nor can he gueſſe at it, we may by the glory diſcovered at the giving of the Law, when Moſes ſhook for fear, Heb. 12. 19. by the light that ſhone at his Incarnation, Luk 2. at his Transfiguration, Matth. 17. by thoſe beames of Majeſty which broke out from him when the Souldiers came to take him, John 18. 6. by his appearance to Paul; it ſtruck him blinde for three days, Acts 9. by Iſaiahs terrour, when he ſaw God in a viſion, Iſa. 6. And as he will manifeſt himſelfe to be the great God, ſo the true Saviour of the world: the manner of his appearance ſhall make a full recompenſe for his abaſement: at his firſt comming John was his fore▪ runner (as we have ſaid) now an Arch Angel, then he came with a few fiſher-men, now with a multitude of Angels; then riding on the Colt of an Aſſe, now up …n the Clouds; then as the Son of Man, now as the Son of God; then in the form of a Servant, now in the glory of the Father; then Crowned with Thorns, now Glory and Ho…ou…; then to teach righteouſneſſe, now to reward righteouſneſſe; then in the ſimilitude of ſinful fleſh, Rom. 8. 3. now the ſecond time without ſin, Heb. 9. 27. At his firſt coming▪ he was not a ſinner, b…t he came in the garb of a ſinner▪ …fflicted, miſerable, we judged him as one forſaken of God, but now he cometh as one diſcharged of that debt and burden, p. 314and as one highly honoured by God the Father. Once more he cometh in all things befitting the worlds Judge, accompanied with Angels as his attendance, ſitting upon a viſible Throne that he may be ſeen of all, heard of all; in earthly Judicatories, when great Malefactors are to be tryed the whole majeſty and glory of a Nation is brought forth; the Judge in gorgeous apparel, accompanied with the flower of the Country, Nobles and Gentry, and a great conflux of people: So hear, Chriſt cometh forth as the Judge, accompanied with Angels and Saints, powerfully executing the work of that day; And the onelyonly begotten Son of God is manifeſted: but this is a day of manifeſtation, not onelyonly of the Son, but of the Sons of God; namely, the Saints, who are then ſet forth in their beſt robes. In Winter the tree appeareth not what 'tis, the ſap and life is hidden in the roo…, but when Summer cometh all is diſcovered: ſo now it doth not appear who are Gods, nor what they ſhall be, but at this day all is manifeſt; When Chriſt ſhall appear, we ſhall appear with him in glory; they ſhall attain to that fulneſs of glory, as their hearts could never conceive: 'tis ſaid 2 Th…ſſ. 1. 10. Chriſt will be admired in them, the Angels ſhall ſtand wondering what Chriſt is about to do with Creatures that but newly crept out of duſt and rottenneſs; every one of them ſhall ſhine as the Sun; and what a great and glorious day muſt that be, when there is a conſtellation of ſo many Suns? They ſhall ſhare with Chriſt in the glory of his Kingdom, as being aſſociated with him in judging the world: The upright ſhall have Dominion over them in the morning, Pſal. 49. 14. thoſe that are now ſcorned, perſecuted, oppoſed every where, in the morning of the Reſurrection, when they awake to meet Chriſt, then ſhall they have dominion over the carnal world; therefore ſentence▪ beginneth with the godly, as execution doth with the wicked; the Elect are firſt acquitted before the ungodly are condemned, that they may joyn afterwards with Chriſt in judging the world, 2 Cor. 6. 2.

Again, 'tis great in regard of the manner of proceſs, but of that ſee verſe 15.

p. 3153. The conſequences of this day they are three. 1. The ſending of the perſons judged into their everlaſting ſtate. 2. The reſigning up of the Kingdom to the Father. 3. The burning of the world.

1. The ſending of the perſons judged into their everlaſting eſtate, the Elect into glory, and the wicked into torments, Matth. 25. 34. Come ye bleſſed of my Father, &c. you have been too long abſent from me, come receive the fruit of your faith and hope; but verſe 41. Goe ye curſed &c. they are baniſhed out of Chriſts preſence with ſuch a terrible ban and proſcription, as ſhall never be reverſed As Humans face was covered and ſo led away to execution: ſo are they chaſed out of Chriſts preſence with horror, yelling, and houling, with the voice of Dragons, and begging for mercy, but find none. Now from this ſentence there is no appeal, 'tis pronounced by Chriſt as God-Man. On earth many times Gods ſentence is repealed, if the nation will rep…nt, &c. Jer. 18. 8. and ſo though God doth never change his d…cree; he doth often change his ſentence; but the day of patience is now paſt. and therefore this ſentence can never be recalled. Again, the execution is ſpeedy. Here many times the ſentence is paſſed, but ſentence is not ſpeedily executed upon an evil doer. Eccleſ. 8. 11. Once more, this execution beginning with the wicked in the ſight of the juſt, foreign, gather ye firſt the Tares, &c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thruſt out whiles the godly remain with Chriſt, ſeeing execution done; and the godly have the deeper ſeuſe of their condition foreign, &c. Contraries put together do more heighten one another, in the execution of the wicked they may ſee from what they are delivered by grace. Again the ſentence is executed upon the whole man, and that for ever, body and ſoule are partakers as in the work, ſo in the puniſhment and reward; and 'tis eternal for the reward is built on an infinite merit, and the puniſhment is eternal, becauſe an infinite Maj…ſty is offended; and in the next p. 316world …on are in their final eſtate without poſſibility of change; therefore God is never weary bleſſing the good and …ſing the wicked.

2. The next conſequent is, the reſigning and giving up the kingdom to the Father ſpoken of▪ 1 Cor. 15. from 24, to 28. Kingdom may be put for Ro…al Authority or Subjects governed▪ as the people we call ſometimes the Kingdom of England, or Kingdom of France, Chriſt is ever head of the Earth and in Heaven we ſubſift not onelyonly by virtue of his everlaſting merit, but everlaſting influence, for he is the life, Iohn 14. 6. And therefore I take Kingdome here in the latter ſenſe for the ſubjects or the Church who are reſigned or preſented to God, Eph. 5. 27. as the fruits of Chriſts purchaſe, as a prey ſnatched out of the teeth of Lyons: the form of preſentation you have, Heb. 2. 13. Behold I and all the little ones which thou haſt given me: Oh what a great and glorious day will this be▪ when we ſhall ſee Chriſt and all his little ones following him, and the great Shepherd of the Sheep going into his everlaſting folds, and all the Elect in his company, with their Crowns on their heads, ſinging O grave! where is thy victory? O death! where is thy ſting? when all enemies ſhall be broken, and the Church lodged in thoſe bleſſed manſions, what applauſes and acclamations will there be between them and Chriſt, between them and the Angels, them and their fellow Saints? how ſhould we ſtrive to be ſome of this number?

3. The next conſequence is, the burning of the World, which is ſet forth at large in 2 Pet 3. per totum. The paſſages there are literally to be taken; for the fire there ſpoken of, is compared with the Waters of Noah, which was a judgement really executed; and by this fire (it is probable) the world will not be conſumed but renewed and purged; for 'tis compared to a melting fire, 2 Ret▪ 3. 10. And the Apoſtle ſaith elſewhere, the creature ſhall be delivered from the bondage of corruption, Rom. 8. 21. And in the everlaſting eſtate God will have all things n…w, even the world it ſelf: the uſe of this renewed world is either p. 317for an habitation to the juſt, or that it may remain as a ſtanding monument of Gods wiſedome and power. 1. This burning doth not go before the day of judgement, but follow after it; for it ſeemeth to be an inſtrument of vengeance on the wicked, 2 Pet. 3. 7. I will not be ſo bold with the Schoolmen, as to ſay that the faeculent and droſſie parts of this fire are reſerved for the torment of the wicked in Hell for ever: but in the general we may ſafely ſay that 'tis an inſtrument of Gods vengeance on them. Well now, that day which hath ſuch an end and cloze, muſt needs be a great day: Sodoms fire was dreadful, but nothing to this burning; that was of one particular place, but this of the whole world; that was a preparative warning, but this the laſt expreſſion of his wrath againſt the ungodly world. Many give divers witty reaſons for this burning, a taſte may not be unwelcom, under the Law the veſſel that held the ſin-offering was to be purged with fire, ſo the world, where ſin hath been committed. The object of our Adulteries is burnt and defaced, that we may know the anger of the Lords jealouſie **Ludolphus in vita Chriſti.the old world was deſtroyed by Water, propter ardorem libidimis, becauſe of the heat of luſt, and the preſent world burnt with fire, propter temporem charitatis, becauſe of the coldneſs of love in the latter dayes. But of ſuch kinde of alluſions more then enough.

You ſee then by all this, that the day of judgement is a great day, let us now apply it.

If it be a great day, let us regard it more ſeriouſly;Application. for all things ſhould be regarded according to their weight. This is the greateſt day that ever we ſhall ſee, and therefore we ſhall be more affected with this day then with any thing elſe; we have ſlight thoughts of things to come; and therefore they do not work with us, can we expect ſuch a day, and not ſpend a thought upon it? Oh Chriſtians look for it more, long for it more, provide for it more.

1. Look for it, Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds, remember you have a Saviour, p. 318that in time will come from thence, and call the world to an account; faith ſhould alwayes ſtand ready to meet him, as if he were upon his way, as Rebecca ſpied Iſaac afar off; ſo doth faith which is the evidence of things not ſeen. Look within the curtain of the Heavens, and ſpy out Chriſt as preparing for his comming. If he tarrieth longer then we expect, he is not ſtack. 2 Pet. 3. 9. But we are haſty; he wants no affection to us▪ his delights were with the ſons of men before they were created, Prov. 8. 31. And certainly now he is ſo deeply intereſted in u…, as having bought us with his blood▪ he deſireth to enjoy what he hath purchaſed: 'tis not want of love keepeth …im away, nor want of truth, God is punctual in his promiſes even to a day, Exod. 12. 41. even the ſelſe ſame day▪ &c. If all things were ready he would come preſently: therefore wait and look ſtill, they were not deceived that expected his firſt comming in the fleſh; 'twas ſaid, a Virgin ſhall conceive, was it not done? that God would bring his Son out of Egypt; was it not done? that he ſhould ride to Jeruſalem upon the foal of an Aſſe, and was it not done? Surely the God that hath been faithful all along hitherto, will not fail at laſt.

2. Long for it. The faithful, love his appearing, 2 Tim. 4. 8. This is the great day which they long to ſee, that they may meet with their beloved, and ſee him in all his Glory and Royalty. They have heard much of Chriſt and taſted much of Chriſt, and they love him much, but yet they have not ſeen him; they know him by hearſay, and by ſpiritual experience, but never ſaw his perſon, whom having not ſeen you love, &c. They have ſeen his picture crucified before your eyes, Gal. 3. 1. beholding at in a glaſs the glory of the Lord, 2 Cor. 3. 18. therefore they cannot be ſatisfied till this day cometh abou…; Oh when ſhall it once be, the ſpirit in the Bride ſaith come▪ Rev. 22 17. Nature ſaith not come, but tarry ſtill; if it might go by voices, whether Chriſt ſhould come, yea, or no, carnal man would never give their voice this way. The language of corrupt Nature is, depart, Job 22. 14. p. 319Carnal Men are of the Divels mind, art thou come to torment us before our time? Matth. 8. they cannot endure to hear of it, but come, Oh come, ſaith Grace: this day we have cauſe to long, for not only upon Chriſts account but our own; 'tis the day of our perfection as well as Chriſts royalty: now every thing tendeth to its perfect ſtate, ſo doth a Chriſtian, then there is perfect holineſs and perfect freedom: we never find Chriſt a Saviour to the uttermoſt till then, to the glorified ſpirits; he is but a Saviour in part, ſome fruit of ſin is continued upon the body; but then body and ſoul are united and perfectly glorified to enjoy God in Heaven: Chriſt then cometh to make an end of what he had begun; he firſt came to redeem our ſouls, and then our bodies from corruption, the body is a captive in the grave, when the ſoul is ſet at liberty; 'tis held under the power of death till that day: the Butler was not afraid to go before Pharaoh, becauſe Joſeph told him he ſhould be ſet at liberty, lift up your heads, 'tis a day of redemption, Luk. 17. 28. Chriſt cometh to looſen the bands and ſhackles of death, to think and ſpeak of that day with horror, doth ill become him that looketh for ſuch great priviledges.

3. Provide for that day▪ 'Tis called the great and noteable day of the Lord, Acts 2. 20. it ſhould be the whole employment of our lives to prepare for it; but how ſhall we provide for that day? I anſwer, by making peace with God in and by Jeſus Chriſt. When Jacob heard that Eſau was comming with a great power and force, he ſendeth to make peace with him: we hear of a great day comming, when the Lord ſhall deſcend from Heaven with a ſhout, and all his holy Angels with him. 1. Let us compromiſe all differences between us and him, we are adviſed ſo to do, Luke 14. 32. While he is yet a great way off, he ſendeth an Embaſſage, and deſire…h conditions of peace. We need not ſend to the Lord, God maketh the offer to us; let us lay down the weapons of our defiance, and accept of the terms propoſed. 2. If you would provide for this day, clear up your union with Jeſus Chriſt, he is p. 320the Judge, and there is no condemnation to them that are in Chriſt, Rom. 8. 1. Will the head contemn his own members. If we abide in him, we ſhall be able to look him in the face, we ſhall have boldneſs in that day, 1 Joh. 2. 28▪ then though it be a great day, it will not be a terrible day to us. 3. Frequent Communion with him at the Throne of Grace. When familiar friends meet together after long abſence, what a ſweet interview is there? what mutual embraces and endearments paſſe between them? So acquaint your ſelves with Chriſt aforehand, Job 22 common acquaintance with them in external worſhip will not ſerve the turn, Luk▪ 13. 27. We have eaten and drunk in thy preſence, and heard thee in our ſtreets; and yet Chriſt ſaith, I know you not; there muſt be an holy intimacy and ſweet experience of him, you muſt know him in the ſpirit. 4. By holy converſation both as to the matter and end of it. For the great end of this day is, that grace may be glorious; other things are honoured in the world, as power, and ſtrength, and cunning, and civil endowments, but then eminency in grace cometh to be crowned, 2. P…. 3. 12. We that look for ſuch things, what manner of perſons ought we to be in all holineſſe and g…dlineſſe of converſation? There are two words there uſed, holineſſe and godlyneſſe; the one relateth to the matter of our actions, that we ſhould do things good, and juſt, and pure. The other to our end and aime; we muſt do all this as in and to the Lord, making him the ſupream end of all that we do. 5. We may preſs you to heavenlineſs in your choice, where lieth your Treaſure? If the enjoyment of the world be your chiefeſt good, that will be of no uſe to you, in that day, in a diſdain to our choice, all worldly things are burnt before our eyes; but if your happineſs lieth in heaven, thither you are going to take full poſſeſſion of it; at the laſt day wicked men cannot murmer; Gods judgements are but their own choice, if the Goates be placed on the left hand, and the Sheep on the right, 'Tis but according to their propoſterous affections here in the world, Prov. 3. 16. Length of dayes are in her right hand, p. 321and in her left hand riches and honour. Eternity is the right hand bleſſing. Now if you deſpiſe a bleſſed eternity in compariſon of thoſe left hand bleſſing, riches and honour, no wonder that your own meaſure is recompen…ed into your boſomes. 6. Love the breathren. This is the great day when all the Saints meet together; and how can we expect to meet with them with comfort, if we ſhould not love them, 1 Iohn 4. 16, 17. There we ſhall have boldneſs, &c. It will be a joyful meeting when thoſe whom we have loved, prayed for, faſted with, and (if neceſſity did require) relieved, ſhall then be found in ſuch eſteem and honour. 7. Mercifulneſs to the poor, ſee Matth. 25. 35. 36. with 42. and 43. verſes. Chriſt hath told us aforehand what queſtions he will ask when he cometh, have you fed? have you viſited? have you cloathed? &c. 'Tis good that we ſhould be prepared of an Anſwer. 8. Faithfulneſs it Gods ordinances, and the matters of his houſe. Our Lord is gone, but he will come again to take an account how matters have been managed during his abſence; the uſual period which is fixed to Ordinances, is the Lords comming to judgement. 1 Cor. 11. 26. Ye do ſhew forth the Lords death till he come. And 1 Tim. 6. 14. Keept his Commandment without ſpot, until the appearing of the Lord Ieſus Chriſt. He hath left his Ordinance in his Church as a pledge of his coming, and to keep the great promiſe ſtill afoot, therefore above all things they ſhould be kept pure and uncorrupt.