2 Peter 2:4 (part 2 of 2)

No charity to man, for they rather wish all damned with themselves, than any to be freed from their owne prison. As in the blessed there is perfect charity, so in the damned perfect envy. Now nothing is more repugnant to charity than malice and hatred. But it is objected, that inordinate affections are not taken away from the damned: therefore they would not have them condemned in hell, whom they [inordinately] affected upon earth. Ans. The love that is grounded upon vertue, is constant and durable: such charity we shall beare with us to heaven, and bee made perfect in it. But the affection grounded upon lust and sinfull passion, a disease that runs in the bloud, doth quickly vanish: like fire in wet straw, that onely makes a mother, and goes out in stench. Therefore the adulterer, though he so dotes on his Mistris, that hee is content to venture his soule for her embraces: yet having lost that soule, hee doth as heartily wish her in the same bed of torment: that as they have beene delighted together, so they might be afflicted together. Object. But as by the multitude of participants the joyes of heaven are enlarged, so are the sorrowes of hell encreased: how then will they desire more company, when thereby they inhaunce their owne penalty? Ans. Yet such is their unchangeable malice, that it contents them not to suffer their owne singular torments; but had rather endure more grievous misery, to have a more numerous society. And for the rich mans prayer for his brethren, Luk. 16. It proceeded not from a charitable soule, but from feare and horror of more torments to be multiplied on himselfe. Non fratres [respexit], fed seipsum respexit: he desired not their salvation, but his owne lesse damnation. He knew that being the elder brother, his vicious example might draw on their greater disobedience: and as their sins encreased, so he felt his owne tortures enlarged. Therefore no grace in hell but everlasting sin, no devotion, but extreame damnation.

The wicked in hell still remaine sinners. So Christ saith; All that came before me are theeves and robbers: Are; in propriety of speech he should have said; [Fuerunt], they were theeves: no, Sunt, they are still, they remaine so. Luk. 13.27. Depart from mee all ye workers of iniquity: Operarij, & ab actu praeterito, & habitu presenti, Chrys. Workers, in reference both to the act past, and present habit. For he doth not say, yea that have wrought, but workers: quia iniqui nec post mortem desinunt esse iniqui. They that dye sinners, remaine sinners even dead: although they cannot sin, yet they retaine the desire of sinning: and he that is a lyer in purpose, ceaseth not to be a lyer in practice. Mors separat animam à carne, non peccatum 〈◊〉 anima. Death separates the soule from the flesh, it separates not sin from the soule.

Seeing the effect of those horrors is weeping, which shall never be comforted; let us prevent them, by weeping where we may be comforted. The time of living, is the time of repenting. If a man dies without repentance, repentance is dead to him forever. If we compare, Mat. 5.4. with Luke 6.25. we shall finde, that the decree of God hath disposed, Flentes ad risum, ridentes ad fletum; weepers to laughing, and laughers to weeping.

Gnashing of teeth;] This is the effect of an inexpressible sorrow. A just and fit punishment, that they who once gnashed their teeth at others in contempt, should gnash their teeth at themselves in torment. The Psalmist complaines; They gnashed their teeth at me; and the Iewes Acts 7.54. gnashed on Stephen with their teeth. Therefore Revel. 16.16. they shall gnaw their tongues for paine: their tongues gnawed their neighbours, now they shall gnaw their own tongues. They shewed their teeth in derision, they shall gnash their teeth in damnation. No part of the damned shall be free from anguish, the memory afflicted with pleasures past, the apprehension with terrors present, the understanding with torments to come and continue, the eye with darknesse, the eare with hideous scriechings, the smell with killing stenches, the tast with gall of bitternesse, the very teeth with such an anguish, that the extreamest tooth-ach here is but a pleasure to it. Such is the extremity, universality, and eternity of those paines: if they bee so universall in all parts, O that they were not so extreame! if so extreame; O that not so universall! if both so universall and extreame! O = not so everlasting; each torment easelesse, endlesse, remedilesse! There be Ignitae lacrymae, and frigidi anhelitus. Therefore called Avernus; absque vera temperatura where the freezing cold shal not mitigate the scorching heate, nor the scorching heat qualifie the freezing cold. Avernus is a lake in Italy, that Caesar purged; evaporating such a mortall steame, that it killed the birds which flew over it. Therefore called Avernùs quasi avibus adversus. August: Profundus sine fundo; full of incomparable heare, intollerable stench, innumerable griefes. Hugo, Vermis cum tenebris, flagellum, frigus, & ignis; Daemonis aspectus, scelerum confusio, luctus. From all these must needs arise the gnashing of teeth. Two things would seeme to mitigate the terror of hell, Patience and Hope: this gnashing of teeth excludes them both.

For patience; many grievons extremities have the Saints of God digested on earth by patience: that universall antidote against future evils, and qualification of present severities. It hath blunted the edge of tyranny, and made the sufferers smile in the midst of those pangs, the very sight whereof hath astonished the beholders. Whatsoever the damned suffer, let them have but patience: nay, there shall bee no patience in hell: this gnashing of teeth, is the effect of a most impatient furie. Men commonly say, in necessitated sufferings; what remedy but patience? Patience therefore is a confessed enemy, but all remedie is denyed to the reprobates there; even that poorest succour which the anguished heart can imagine, Patience. O the universall privation in that dismall place! where Omne aderit quod cruciet, omne deerit quod relevet. Everything is present that may vexe them, everything absent that may comfort them. Where they must suffer everlastingly, and cannot suffer patiently.

For Hope, there is none. The proper object of hope is Arduum bonum, saith the Schoole: a difficult good. A good of difficulty not of impossibility: where no possibility can be no hope. There nulla spes boni, nulla desperatio mali, Hugo. No hope of good, no despaire of evill. Men say in extreme passions; If it were not for hope, the heart would burst: there is no hope, yet the heart must hold: the misery is, that it cannot burst; but lyes (like a tormented Malefactour) upon the wheele, ever dying, yet without all hope to dye. Dissolutionem cupit, & [dissolutionem] non capit damnatus. There is no hope in hell, no hope with us on earth, for them that are in hell. We cannot hope for the devills; they are condemned to hell, and past hope: nor can we hope for the dead, because there is no purgatory. Indeed concerning the dead, there may be hope of their happy condition, but none of their permutation. This is a double torment; neither deliverance, nor hope of deliverance. Sad and heavy despaire absolves their infelicity: comfort they neither feele, nor have hope to feele.

Seeing only hope is confined to this life, let us make much of it, that it may enrich us. Rom. 5.5. Hope makes not ashamed, because it is never disappointed: for if it could illuded, it would be ashamed. Spes vitae immortalis est vita vitae mortalis, Aug. The hope of life immortall, is the life of our life mortall. The Poets faine, that all the gods and goddesses, that is, vertues and graces, did once dwell upon the earth. = finding all things so corrupt, and men so bad company, they all went up to heaven with Iustice; Terras Astraea reliquit. All but onely Hope, and shee stayed behind still. But now if we hope well, we must doe well. Hee tempts God, does not hope in God, that hoping doth nothing for himselfe, Luk. 13.8. Aug. Though there be hope of the barren figtree, yet still the dresser labours in the manuring of it. It is in vaine for a man to hope his children shall doe well, when he teacheth them ill. The meanes must be used, where hope is nourished. Hope is onely for the present: the Saints in heaven have no hope, for they are in full possession of joy: the damned in hell have no hope, for they are in full possession of torment. Onely the living have hope, and the living GOD is their hope: which himselfe blesse and answere in IESUS CHRIST.

The last question is, ubi sit, what is the place of hell, my text saies. It is Downe [ward.* So] doth the Scripture frequently. Let them be cast into the *Deepe pits, Psal 110.10. that they rise not up againe. Bring them Downe into the pit of destruction. Prov. 9.18. They are in the depth of hell. The way of life is above to the wise, that he may depart from hell beneath. So the termes declare it, and the word describes it. Sheol, Prov. 15.24. which is taken for a pit, grave, or hell,; all Downewards. Mercer. in Gen. 37. sayes that Sheol signifies all places under the earth. It must be below, because it is every where opposed to heaven which is highest of all. Abyssus, which is a great deepe, a vast gulfe under the earth, a bottomlesse pit: the devills intreated Christ not to send them to that [place]. Luk. 8.31. Into the Abysse. The Apostles that preached to the Iewes, used the word Gehenna, Iam. 3.6. It is set on fire of Gehenna Hell. They that preached the Gentiles, used Hades: which they tooke to be a place under the earth ordeined for punishment. The word here used is Tartarus: Hesiod affirmes it to be so fare under the earth, as heaven is above it. So the Rabbines held; Sheol is absolute below, the very center, Esa. 14.9. Hell from Beneath is moved, Deut. 32.22. I [will] burne ad Infernum inferiorem to the lowest hell. Nic. de Lyr. affirmes is Circa centrum terrae. Tertull. in Apologet. Hell is a subterrane treasure of hidden fire. The poets so tooke it; Facilis descensus averni; Sed revocare gradum &c. Quicquid perit [deorsum] fertur. All things perishing, sinke downewards.

But against this it is objected, that Dives in hell saw Abraham and Lazarus which he could not doe; if hell was so deepe and remote a bottom wherein he lay [over] whelmed. And albeit hell is below and downeward in respect of heaven, yet happily it is not so in regard of earth, Rev. 12.12. Woe to the inhabitants of the earth, for the Divell is come Downe amongst you: yet hee was then cast no lower than the superface of the earth. There be diverse arguments on both sides. First = they that live, know not the state of the dead: so the dead know not the state of the living on earth, much lesse of the Saints in heaven, Greg. So August. As the rich man had a care of his brethren living, yet he knew not what they did: so have men a care of their dead friends, yet know not how they speed. Against this is opposed, that if they in hell had not the sight of heaven, their owne sufferings would lesse afflict them: for their most grievous torment shall arise from the vision of what joyes they have lost. Wisd. 5. Wisd. 5.2. When they shall see it, they shall bee troubled with terrible feare, and be amased at the Saints salvation. So Bern. The faithfull shall have a sight of hell, and the unfaithfull a sight of heaven. Vt illi magis laetentur, [videntes] quid evaserint: & hi gravius crucientur, videntes quid amiserint. That the one may be rejoyced, by seeing what horrors they have escaped: and the other may be afflicted, by seeing what comforts they have forfeited. Psal. 112.10. The wicked shall see it, and be grieved: he shall gnash with his teeth, and melt away. Barre the sight of their eis and you ease the griefe of their hearts. Luk. 13.28. That weeping and gnashing of teeth proceeds from sight; when you shall see Abraham &c. in the kingdome of God. It is the exile from the presence of the Lambe, from the societie of Saints and Angels from the felicitie and joyes they see; that most bitterly scourgeth them. The not knowing of earthly affaires never troubles them: but heaven they must in part see and know, else they cannot be tormented with the losse. But on the other side it is said, that the sight of heaven is never afforded to Saints in the flesh but as an inestimable favour. It was Pauls greatest grace, and that which had like to have endanger’d him unto pride, to be wrapt up into the third heaven, and behold the life which the blessed live with God. But what extraordinary grace was this, if it be also granted to the reprobates? Answ. Saint Paul saw it experiendo, by tasting it: and hoped againe to see it Participando, by possessing it: such a sight is not permitted to the children of perdition. They onely see it to the griefe of their hearts, that they cannot enjoy it.

The Schoole gives this conclusive summe; that the damned shall behold the glory of heaven before the day of Iudgment, but not after. Neither shall they know it as it is in it selfe; but onely by a kind of luscous and glimmering sight perceive it to be an invaluable glory. And this shall vex them, both that they can no better see it, and shall never tast it. Afterwards they shall be deprived of that vision, and shut up in everlasting night, neither shall the withdrawing of this vision diminish their tortures: because the remembrance of that once seene, shall for ever sticke by them. Hence they shall continually grieve, finding themselves unworthy, Gloriam t•• videre, quam Sancti permittuntur habere: even to see those pleasures, which the godly are vouchsafed to inherite and inhabite for ever. But how could that rich man, or can the damned spirits be said to see the glory of heaven, when as they want those luminary organs of the body, the disposition of sight; besides the thicke interposed darknesse? Answ. This is no reason, for even spirits see, and have the eyes of intelligence and apprehension, able to distinguish betweene light and darkenesse. They apprehend this glory either universally or particularly. An universall apprehension they have, whereby they perceive the Saints to be in great glory; in particular what this glory is they know not. At a great feast, the beggar at the doore sees in part the joy and cheare of the guests; but not so well as the guests themselves that are banketing. And as this must needs grieve the beggar, to see it and not to tast it: so shall the damned vex, Tam propter invidiam alienae faelicitatis, [tum] propter carentiam illius qutetis; for envie both at others plenty, and their owne want.

Thus if we grant that the damned shall see the glory of heaven, then it will [pro-] bably follow that hell is in the aire; onely separated with an unpassable gulfe. If they doe not see it, then is it likely to be in the bowels of the earth. Howsoever, it is below, Downewards, in the inferior parts of Gods workemanship. But precisely to say where; whether in the aire, water, on the face of the earth, or, in the center of the worlds center; Tegitur, non legitur: periculosè disquiritur, tutò ignoratur: we may safely be ignorant of it, wee cannot but dangerously dispute it. Only, as just spirits dissolved from their bodyes, presently ascend to the Empyreall heaven: so the soules of the lost tarry below, confined to the inferior Elements, there to be punished. If any aske further about the locall place of hell, I answere with Socrates, I never was there my selfe, nor spoke with any that came from thence. When one demanded what the gods did and loved, Euclides answered; whatsoever they doe or love, I am sure they hate all curious examiners. Many doubt Vbt [sit], where it is: none can describe Quid sit, what it is: but all agree Quod sit, that it is.

Seeing hell is a descent, and a bottome downewards, let us keepe our selves so farre as we can from it while we live, that it may never devoure us when we die. Sin doth naturally sinke downeward, and separate from God who is above. A sinner ever descendeth till he come to the lowest that may be: his affections are downewards, and sure his hope and inheritance is not above. But as we bury dead flesh under the ground, so it is not unlikely of dead soules. And as the heaviest bodies draw to the center of the earth, so doe the saddest and heaviest spirits which the mercie of God hath forsaken, Luk. 13.11. We read of a woman bowed downe with a = of infirmitie 18 yeares, and could in no wise lift up her selfe. A wofull estate [described] by the Evangelist: Egritudinis manifestas, behold: aegrotantis fragilitas, a woman: miseriae acerbitas, it was a spirit of infirmitie: morbi diuturnitas, eighteene yeares: corporis curvitas, bowed together: elevandi impossibilitas, could not lift up her selfe. Such the estate of wicked sinners; that if their bodies were like their soules, incederunt [Quadrupedes], they would grovell like beasts. And indeed Bestialior quàm ipsa bestia est homo, ratione vigens, & non ratione vivens. They cast themselves downe, and none but IESUS CHRIST can helpe them up, Luk. 10.30. A certaine man went downe from Ierusalem to Iericho, and fell among theeves. From Ierusalem downe Iericho: hell is downe a hill. Iericho signifies the Moone, Ieron. He that walkes after the Moone of this inconstant world, must needs fall among theeves. Sin brings man easily downe to Iericho: Sed revocare gradum, superásque evadere ad auras, Hic labor, hoc opus est. The rule of Philosophy is, that levia surgunt, light things ascend upwards: yet is nothing lighter than vaine thoughts, and they sinke downewards: sinne is hells high way. Col. 3.1. If ye be risen with CHRIST, seeke those things [that] are above.

First, understand the things, then undertake the search. Though we cannot throughly see them, yet let us throughly seeke them. This is φρονεῖν, to be wise: but in audacious curiositie to measure every foote in hell, and dispose every cabinet and amber in heaven; this is ὑπερφρονεῖν, to be wise beyond sobrietie. Fidendo, non dendo apprehendimus. 2 Cor. 5.7. We walke by faith, not by sight. Lam. 3.41. Let us lift up our hearts with our hands unto God in the heavens. The Lord in all our holy services requires the heart: in his Temple, at his Table, My Sonne give me thy heart, Psal 25.1. Vnto thee ô Lord, doe I lift up my heart, Revel. 12. There was a woman clothed with the Sun, and the Moone under her feete, and upon her head a Crowne of twelve Stares. The head of the Church is wrapp’d in the starres, and the world is under her feete. She forgets the land wherein she was borne, and the home-stall wherein she was bred, and seekes Ierusalem above, where Christ sitteth on the right hand of God. Psal. 62.10. If riches encrease. Nolite cor apponere, set not your heart on them: they are heavy things, and will sinke you downewards. Animus velut pondere, amore fertur, quocunque fertur, Aug. If our love be to things downeward, our soules cannot rise to God upward. We never minister the blessed Sacrament, but we tell you of [Sursum] corda, lift up your hearts: you then answere us, we lift them up: but it is to be feared, that many hearts are so heavy that they cannot be lift up. The Philosopher being asked which was the heaviest part of the earth, answered; that which beares an ignorant person. How little a piece of flesh so ever a wicked heart be, a talent of lead is light unto it.

The merry wanton that dissolutely lives, being asked how he scapes sicknesse, lives so long and so joviall; answers I have a light heart. But when this man [comes] to feele the waight of his sinnes, let him tell me then whether he be light hearted Naba could be drunke in his health; but when he is sicke, his heart lies and dies in him like a stone: nothing in the world can lift it up. The heart cannot raise it selfe, it is the Lord that Ioh. 6.44. drawes it up. Iohn 12.32. When I am lifted up from the earth, I will draw all men unto me. The Apothecary hath no drugs so cordiall, the sycophant no jest so joviall, the Vintner no Wine so sprightly, the Musician no stroke so lusty; that it can lift up a sinfull heart. Downe, downe it sinkes without the animation of Gods holy Spirit.

But if CHRIST be our delight, our hearts are with him. Dominus [ascendit in] coelum, ascendat cum illo cor nostrum, Aug. His body doth not descend downe to us , we must ascend up to it. Indeed if in so large a quantitie it be presently reall in the Sacrament, as it was on the Crosse, in full dimensions; what need any man lift up his heart, to that he holds in his hand? No, he is above, contained in the heavens, till the time of restitution: and if he be our joy, thither we also aspire: Vbi amor, [ibi o-] culus: ubi dolor, ibi digitus: ubi cor, ibi thesaurus. The finger points to the griefe, the eye followes the pleasure, and the heart followes the treasure. God hath given us both a face to looke, and a faith to climbe upwards. Si sit sursumos, quare deorsum cor? Aug. Ascendamus interim corde, ut sequamur corpore. Let us send up our hearts before, that our soules may follow after. How preposterous and mis-match’d is an erected countenance, and a groueling spirit.

Things nearest heaven take least care for earth: the foules of the aire neither plow, nor sow, nor carry into the barne. But men most love what they must leave and thinke seldome or never, of the place where they should be for ever. Some = too precise for publike prayers, without a Sermon: as if God were only to serve them, and they not bound to serve God. Are there not many that will bestow more upon a licence to eate flesh in Lent, than upon their soules all the yeare? and are their thoughts upward? the poorest piece of garment they weare; their has, their cuffes, their shooes, their shooties; cost them more than their foules: and are not their thoughts downewards? They will rather lose their inheritance in heaven, than let Christ have his inheritance on earth: and what, are their desires upwards 〈◊〉 Downe, downewards they sinke, like the trash that God blesseth not: their minds buried in their coffers, as dead bodies are naild up in their coffins. And when they have dejected themselves so low as they can, then must this bottomlesse bottome receive them, and overwhelme them with everlasting pressures. A materiall [mill-] stone hung about their neckes, cannot sooner or surer carry them into the depth of the sea. For us, let our hearts be upward, that our soules may never sinke downe ward. Saint Bernard mentions foure degrees of ascending. Primus ad cor, secundus in corde, tertius de corde, quartus supra cor. The first ascent is of knowledge, the second of faith, the third of love, the last of glory. Let us know God, this is the first step to blessednesse: knowing, let us beleeve on him, that’s the next: [beleeving], let us loue him, that’s the third: and loving, we shall live with him, that’s the height and perfection of eternall joy.

And delivered them into chaines of darkenesse, to be reserved unto Iudgement. Here are two things; the measure of their present confusion, and the time of their future damnation. As a malefactor is first cast into a dungeon, at the Assiles brought forth to Iudgement and then led to execution. Now they are overwhelmed with the desertion of favour, then shall be confounded with imposition of plenary torture. To be chained in a blacke and confused vault, seemes an unsufferable plague to the [delin-] quent: yet had he rather abide there still, than come forth to the light when he is sure to be punished with death. Therefore they Revel. 6.16. cry to the mountaines and rockes, to fall on them, and cover them: the reprobates rather desire the loades of rockes, and pressure of mountaines, for concealement, than be summoned unto judgement. Their punishment is just; they Psal. 2.3. broke Gods bonds before, now they shall have chaines = hold them. Ruperunt vincula gratiae, damnantur in vincula poena. Lucifers Ero [similis] Altissimo, hath made him Inferiorem infimo. The highest seate in heaven could not content him, the lowest bed in hell must containe him. Not pleased with the glorious light above, he is cast into the hideous darkenesse below.

Tradidit in catenas caliginis. Where we must suppose God sitting as a just Iudge on his throne, and having summoned the revolting Angels before him, doth here sentence them to present sufferings. Not but they shall also passe under another triall, at that day of universall retribution. When Christ shall sit on his Tribunall judging quicke and dead. But as a Iusticer finding a transgressor, makes his Mittimus, and sends him to the Gaole, there to lie in chaines till the Sessions. So we have here three answerable circumstances. The Mittimus, He delivered them. The Gaole, Into chaines of darkenesse. The Sessions. To be reserved unto Iudgement.

He delivered them:] but into whose hands? Indeed he delivers guilty mortals into the hands of guilty Angels. Matth. 18.34. He delivered him to the tormentors: that he might be their slave in suffering, whose subject he had beene in sinning, Luk. 2.20. This night they shall fetch away thy soule: they to whom I have given commission to doe it; divells. They shall require it, that did defile it. This was part of Saint Pauls excommunication. Tradere Satanae, to deliver unto Satan: 1 Cor. 5.5. 1 Tim. 1.20. who is the hangman. So he writes of Himeneus and Alexander. Whom I have delivered unto Satan that they may learne not to blaspheme. To Satan, that executioner of condemned soules. But Cui Satanam? to whom doth the Lord deliver Satan himselfe? Some answer, that themselves are the Instruments to torture themselves. Invicem torquent [et] torquentur. After a sort, every transgressor is his owne tormenter: and wickednesse is a vexation to it selfe. Ambitio angit ambientes: ambition rackes the aspiring, envie eates the marrow of his bones that envieth: the covetousnesse which would be most rich, keepes the affected with it most poore: ebrietie begets the head-ach, lust afflicts the body that nourisheth it: and we say of the Prodigall, he is no mans foe but his owne; therefore we grant that he is his owne foe. It is a foolish powder, = thinkes to blow up the house, and to scape it selfe from burning. If it were but so , that Se sibi tradidit, he delivered him over to himselfe: such is the power of Gods iustice, that without the least trouble to himselfe, he can make an offender his owne afflicter. How many impious wretches; after obstinate presumptions against God, have wrought desperate executions upon themselves.

How should this teach us to hate sin: we thinke our selves certainely our owne friends: No, by sinne we become our owne enemies. That which makes us at enmitie with God, will make us at feud with our selves. Though the Lords hand should not touch us, nor were any malicious divell to racke us, nor any other creature to scourge us; Propriis lacerabimur armis, we should thus punish our selves. If God speake the word, the hand shall rebell and strike the head, the nailes teare the skinne, the teeth gnaw the flesh, the feete precipitate the shoulders, the stomach famish the members. These that are made to take one anothers part, and to assist the whole in a peaceable communion, shall become mutinous like the Midianites, and sheath their swords in their fellowes bowels. It is a plague woful enough, when God shall deliver a man over to himselfe. 1 Sam. 24.14. Let me not fall into the hand of man was Davids desire: No, as I am man, not into mine own hand. There is not lesse mercie in all Nero’s enemies, then in desperate Nero’s owne heart to himselfe. But every man will doe good to himselfe? Yes, Quamdiu suus; so long as he is his owne man: but when he becomes Gods Instrument, Timeat se, let him feare himselfe. When the prophet had told Hazael the tyrannous massacres he should doe to Israel; he replies.

2 King. 8.13. Am I a dog that I should doe this? No, he was not yet a dogge: but afterwards God forsooke him, then he became a dogge, and did it. Libera me a malo homine; that, is as Augustine glosseth it; a meipso. Deliver me from the evill man; O Lord: and because I am an evill man, and there is no worse, deliver me from my selfe. Such a deliverie should have beene to us all, but for another deliverance that came betweene: a Liberavit, not a Tradidit. Luk. 1.74. He hath delivered us out of the hands of all our enemies. Tradidit daemones, Liberavit homines. He delivered his owne Son to death, that he might deliver us from death.

Into chaines of darkenesse.] Into darkenesse, there’s their Miserie. Into chaines, there’s their Slaverie. Darkenesse signifies the wrath of God, and is opposed to that favour of his, which is called Lux vultus sui; the light of his countenance, Psal. 4.6. There is true light where the Father of lights shineth: and his absence causeth darkenesse. Rev. 21 23. That Citie hath no need of the Sunne or Moone to shine in it: for the glory of God doth lighten it, and the Lambe is the light of it. Such a glorious light, that the very Sun is obscuritie to it. Created lights, which now so comfort us, and = some worship for Deities, shall then resigne their honours. Mat. 24.29. The Sun shall be darkened, and the Moone shall not give her light. Shall not then the Sun shine at that day? Yes, it is not darkened Diminutione luminis, sed comparatione majoris luminis not by losse of the owne light, but by the comparison of a greater light: as a torch is of small benefite, when the Sunne appeareth. Otherwise, Esa. 30.26. the Light of the Moone shall be as the light of the Sun, and the light of the Sun shall be seven-fold, as the light of seven dayes. But then these lights shall be overshined; as the Moone that rejoyceth travellers in the night, gives place when the Sun riseth; and men doe not mind a Lord when the King appeareth. Therefore it is called Lumen inaccessibile, 1 Tim. 6.16. a light which no man (in his mortalitie and sin) can approch unto. In heaven there is all light and no darkenesse, in hell all darkenesse and no light. As the joy of the Saints and Angels in heaven, so the wretchednesse of the lost in hell, is so great that is cannot enlarged.

This is an unspeakable terror, to be coped up in everlasting night. If [David] calls the grave a tetricall place because of this darkenesse, where the Organ of seeing is not yet excercised. Iob 10.23. A land of darkenesse and the shadow of death, where the light is as darkenesse: How intolerable is the darkenesse of hell! But how agreeth this with other Scriptures, that allow the divells vagari per orbem, & versari per 〈◊〉 , to wander about the world, and to be conversant in the aire? 1 King. 22.22. [Iob* 1.7]. *Luk. 8.31. Eph. 2.2. Rom. 16.20. Shortly, therefore not yet troden downe. How then are they shut up under darkenesse? Answ. It was the divells censure to be 〈◊〉 into hell; yet so that before the day of Iudgement, the wisedome of God hath disposed a permissive egresse into the world; and that for some of them: that as a great number of them are in hell, there tormenting the damned soules, so the rest wander in the world to tempt sinners. This is manifest, Revel. 9.3. Where the bottomlesse pit being opened, there came out of the smoke innumerable locusts upon the earth and the purpose of their comming is expressed, that they might hurt those that had not the seale of God in their foreheads. So Revel. 20.2. Satan is bound for a thousand yeares, at the expiration whereof it followes that he be loosed. Vntill the [Iudgement] day God doth lengthen his chaines.

Let us love the light, that darkenesse may never swallow us. All sinnes are therefore called the workes of darkenesse; not only because the evill doer hates the light but also because Satan the Prince of darkenesse is the founder, and shall be the [con-] founder of them. 1 Thes. 5.7. They that sleepe, sleepe in the night: and they that be [drunke, are] drunke in the night. This was wont to be the custome, sin durst not shew her ugly face by day. But now men are growne so impudent, that they make opera 〈◊〉 rum, the workes of darkenesse, become opera lucis, the workes of light; committing them in the sun-shine. So 2 Sam. 16.22. Absalom had a Tent spred upon the top of the house and went in unto his fathers concubines, in the sight of all Israel, Num. 25.6. Zimri brought a whore to his tent in the sight of all Israel, even when they were weeping before the Tabernacle. Vice was once like the Owle, only a night-bird: now proud of her borrowed feathers, she dares out-face vertue at noone day. These be the strange Epiphanies of the time: as one observed on Matth. 2.2. We have seene his starre, and are come to worship him: there were two blessed Epiphanies; a manifestation of CHRISTS starre to them, and a manifestation of their pietie to him. In stead of these, Pride struts in pompe, homicide stands on termes of Iustification, drunkennesse reeles up and downe the streets. Gal. 5.19. The workes of the flesh are manifest. These be monstrous Epiphanies; yet still the workes of darkenesse, and precipitate into the place of darkenesse, to the enlargement of Satans kingdome. The Pope scatters his Emissaries abroad, to augment Idolaters, and augment his Supremacie: the Turke amplifies his territories; and other Princes expatiate their dominions: all these kingdomes are extended, but the kingdome of darkenesse surmounteth them all. For, though never was more light in mens braines, never more universall darknesse in their hearts.

The streame of wickednesse is so violent, that many (who had some inceptions of goodnesse) are even content to run with it, rather than swim against it, or especially reprove it. Vsurie and Sacriledge scorne to be reprehended, and he is taxed of indiscretion that meddles with them: whereupon some let all alone, resolving to sit downe and hold their peace. A Fryer that had beene for his boldnesse decourted, afterward admitted to preach to the King of Spaine, told this Fable. The Lion was faulted by the Lionesse, that his breath stanke. Being mad angry with this imputation he traverseth the forrest, to be more certainely informed. The first subject beast he met withall was an Asse, and breathing upon him, he demanded the rellish of his breath: the Asse plainely told him that it was very unsavory. Thou art too bitter, quoth the Lion, and tore him in pieces. Next he met with the hound, and = the same question to him: who answered, It is very sweet. Thou art a flatterer, quoth the Lion; and tore him in pieces. Last he lighted on the Foxe, and examining him concerning his breath: the subtile villaine replied; Indeed I cannot tell whether it be sweet or sowre, for I have caught such a cold that I cannot smell. If we should commend the times for devout and holy, you might justly condemne us for fawning flatterers. If we should say, they are starke naught, full of impietie and darknesse: then we are held too cynicall and censorious. What then? shall we answere We have caught a cold, and cannot smell or tell? No, we are bound to love our own soules, better than you can love your owne sinnes. In a word, let us receive the light of grace, that the light of glory may receive us.

Into chaines.] These cannot be understood litterally, for materiall chaines: but metaphorically, and so they are two; the Powerfulnesse of divine Iustice, and the guiltinesse of their owne conscience. The divels are bound, like mad men or bandogs, in the chaines of eternall damnation. Wheresoever they are permitted to wander, their owne guilty consciences are those chaines which bind them over unto Iudgement. Such are the horrors of that place, that the damned are bound to insufferable torments: they must endure what they cannot endure, without being able to remove a foote. These chaines shall so hamper them, that not one part of body, or facultie of soule, shall have the power of activitie to gratifie their owner withall. The mind is bound to cotemplate nothing but endles infelicity, the memory bound to recount nothing but fearefull sinnes, the fantasie bound to present nothing but horrid visions, the eyes bound to see nothing but offensive objects, the eares bound to heare nothing but howlings and roarings, the nostrills to smell nothing but the stench of brimstone, the hands to catch hold of nothing but flames, and the feete to = no further than these chaines will give them leave. Delivered them into chaines of darkenesse: the collections, and inferences here observable are diverse.

1 Conclusion, that there is certainly a God, for how else should Satan be bound? Hee is that Strong man, and therefore there must bee a stronger than hee to bind him. If there be a destroying power, without question there is a preserving power, superior to it, and correcting it. For if the divells were not curbed, they would confound us all in a moment. It is not more naturall for fire to burne; nor for heavines to finde downeward, than for Satan to destroy. He is a King over all the children of pride, Iob. 41.33. Vpon earth none can match him: but there is one in heaven that chaines him. If there be a roaring Lion that would devoure us, certainely there is a blessed power that preserve us.

Let this teach us to get so close as we can to God, that Satan may not reach us. The chickens be safe under the wings of their mother, and we under the providence of our Father. So long as we hold the tenor of obedience, we are the Lords subjects: and if we serve him, he will preserve us. But when a man is fallen to the state of an out-Law or rebell, the Law dispenseth with them that kill him, because the Prince hath excluded him from the benefite of his protection. All the feare of Satan ariseth from the want of the due feare of God. The more a man feares God, the lesse he feare every thing else. Feare God, Honour the King: he that feares God, doth but honour the King, he need not feare him. It would affright a weake Christian, to consider the presence and number, malice and power, of wicked spirits. But when with the Prophets servant, he sees those good Angels on his side, as present, as diligent, more able to helpe than the other to hurt, he takes heart againe. He knowes that God (most good) bounds the temptation of the one, and directs the protection of the other. Though there be many legions of divells, and every one stronger than many legions of men, and more malicious than strong; yet Christs little flocke lives and prospers. Mal. 3.6. I am the Lord, I change not: therefore yee sonnes of Iacob are not consumed. The divell would doe it, and doth attempt it; but Gods unchangeable mercie prevents it. That we here meet, pray, worship, is against the divells will; onely our gracious GOD maintaines it. That every moment we perish not in the jawes of that Lion, let our hearts acknowledge, and our tongues praise the Lord our maker.

2 Conclusion; that Satan can doe nothing but by Gods permission: he is bound in a teddar, and cannot goe one inch beyond his chaine. Christ tells Peter, that Satan had desired to winnow them: Luk. 11.22. Desired, he must begge an ill turne before he can doe it. Whatsoever he doth, is limitata potestate, and by dispensation from God He could not seduce a Prophet, nor take one poore sheepe from Iob, nor enter a hog without licence. It is an Ethnical error of our times, in strange accidents to give the honour of God to Sorcerers and conjurers. If a tempest arise beyond common experience, presently as if the God of heaven were fallen fast asleepe, and minde nothing; the judgment is given, there is some conjuring: there must needs be a pestilent convention and stipulation betwixt men and devills. As if God were not able to raise as great a storme, as the Devill. Looke upon the witches of Egypt: 〈◊〉 rum potestas defecit in muscis, Aug. Their cunning failed in the most contemptible creatures; and they are forced to cry, This is the finger of God. Though the circuite of Satan be very large, even to compassing of the whole earth; yet he hath his dayes assigned to stand before the Lord for the renewing of his commission, and there is a chaine tyed to his power that he cannot move beyond his allowance. Yet hath hee a little liberty to tempt; for the probation of some, for the reprobation of others, in all for the glory of God. He is the basest of all creatures, a slave, a scullion: now how is that person shamed, that is given up to a base slave to be corrected!

So little he feares to tempt us, that he ventured upon Christ himselfe, Mat. 4. As we read Rev. 12.7. There was a great battell in heaven, so here was a monomachie or single combate on earth. It was a dainty sight to behold little = grappling with great Goliah, and great Goliah groueling under little David. A Lambe matched with the Wolfe, and the wolfe overmatched by the Lambe. First, the Devill tempts him to diffidence. Art thou hungry? Turne these stones into bread: not into quailes, feasants, dainties; but into Bread, without which man could not live. Then to presumption, ver. 6. If thou be the Sunne of God, cast thy selfe downe. That he might get credite to his ministerie, he would have him shew the people some strange device. Lastly, to apostacie, ver. 8. which was the sinne that turned himselfe out of heaven: wherein first he propounds Promissum, All these will I give thee: and indents Pactum, If falling downe thou wilt worship me. He is like an old bitten curre, that being fleshed to the game, will not be stay’d off: hells bandog, fed with the livers of Gods cast-awaies. He tries all courses, like Balaam, or some superstitious gamester on the losing hand; shifts places; still in hope to winne. Hee tooke him up into a mountaine: Cyprian sayes, he went on foote with him: for Christ would not use him pro vehiculo, quem novit praecipitatorem. This opinion is not against the Text, nor the Text against it. For παραλαμβάνει doth not imply portage: no more than, Matt. 17.1. Christ tooke them: it were grosse to thinke that he carried them on his backe. But that he carried him is the most received opinion, because it is said that he set him on the pinacle. This was no disparagement to Christ: no more than to suffer apprehension, ligation, crucifixion of his enemies.

He reserves the old malice to all Christs members: why should any serve him? there is no goodnesse in him. He is the greatest sinner of all: for Quicquid efficit tale, ipsum magis est tale. Wicked Pharisies may make their Proselytes two-fold more the children of hell than themselves: but the malice of the Devill cannot be matched. He never gives man any thing, but as Michol was given to David, to ensnare him. 1 Sam. 18. St Peter calles him Contra litigator, an adversary at Law: 1 Pet. 5. he wrangles with God against us. Augustine brings him in thus pleading. They were thine by creation, they are mine by prevarication: they were thine per gratiam, they are mine per culpam: They were thine by redemption, they are mine by defection. They left tua [Sacramenta], thy Sacraments: and accepted mea Blandimenta, my allurements. He pleads = things against us, but we have one argument to confute him; our Faith, 1. Pet. 5.9. Whom resist stedfast in the faith. And all our defects are supplied by an Advocate in heaven, Iesus Christ the righteous. I know that God casteth his sometimes into the sieve for tryall, but the Lord Iesus strengthens them.

Satan is called a Lyon, and that fitly; for he hath all the properties of a Lyon: as bold as a Lyon, as strong as a Lyon, as furious as a Lyon, as terrible as the roaring of a Lyon. Yea worse: the Lyon wants subtiltie and suspition, herein the Devill is beyond the Lyon. The Lyon will spare the prostrate, the Devill spares none. The Lyon is full and forbeares, the Devill is full and devoures. He seekes all: let not he simple say, he will take no notice of me: nor the subtle, he cannot overreach me: nor the noble say, he will not presume to meddle with me: nor the rich, he dares not contest with me: for he seekes to devoure all. He is our common adversary, therefore let us cease all quarrels amongst our selves, and fight with him.

Seeing the Devill is bound with chaines, and cannot range further than his bonds allow him, let us not come within his reach. The bandog is tyed up that he may not hurt the passenger: but how if the passenger will come within his compasse? Eph. 4.24. Give no place to the Devill: for the Devill hath no place unlesse we give it him. Iam. 4.7. Resist the Devill, and hee will flee from you. He cannot come in, except we open him the doore: now who would open the doore to let in his enemie? yet many doe: by wearing, they open the doore to let him in at their mouth: by lustfull lookes, they open the doore to let him in at the eye. Pride admits him into his wardrobes, covetousnesse into our purses, adultery into our beds, Schisme into our Studies, drunkennesse into our stomachs, Idolatrie into our devotions, hypocrisie into our hearts. As if his chaine were not long enough, wicked men put themselves in his way. Thinke when thou art about to commit a voluntary sinne; now I am running within the Devils chaine. I durst not so venture within the chaine of a Lyon, beare or other savage beast, which can but teare my flesh. Hath God tyed him up from me, and shall I runne unto him? shall I trust his mercie, that is nothing else but [malicious] crueltie. O but the hand of God holds his Chaine: but say the hand of God let goe his chaine, for thy presumption? what remaines then but ruine? As we hate the Devill, let us hate those workes that lengthen his chaine. Doe we pray to be delivered from the gates of hell, and yet frequent the gates of hell? we reade of a beast that being too unwildly to hunt for his prey, stands still and enticeth the rest unto him with his glorious spots and colours, and so devoureth them. But Satan is quicke and nimble enough to pursue men, they need not wilfully runne into their owne ruine. Psal. 55.6. O that I had wings like a dove, then would I flee away and be at rest. Let us flie from him so fast as we = and so farre as he may never overtake us. Which is done by turning to God with faithfull repentance, and devout obedience: so shall his chaines be shortned: our soules delivered, our Creator glorified, and our selves everlastingly saved, through the merits of Iesus Christ. Amen.

3. Observe, that Satan is punished everlastingly, without all hope of recovery: bound with chaines, and as St Iude calls them, Everlasting chaines. There was no deliverance ever ordained for the Devils: for Hebr. 2.16. Christ tooke not the nature of Angels: he tooke not their narure, therefore was not their Saviour. Now there are diverse reasons, why Christ should seeke lost Adam, rather than the lost Angels.

1. The Angell sinned without instigation; Non ab alio tentatus, nec ab alio servatus. As there was none to tempt him, so there is none to save him, Ioh. 8.44. When he speaketh a lie, he speaketh of his owne. A se peccatum rapuit, nullo alio suggerente: he tooke sinne of himselfe, no other suggested it to him. He fell alone, nothing cast him downe: he must rise alone, there is nothing to helpe him up. The winde blowes out the Torch, we light it againe: bat if the winde blow out it selfe and cease moving, who shall raise it? If Satan hurt man, Christ heales him: but if Satan hurt himselfe, let him heale himselfe.

2. The Devill was the party seducing, (man onely seduced) and still endevours what he can to destroy all: therefore none stands up to preserve him. Because his hand is against all, therefore all hands are against him. Being throwne out from the presence of God, in spight he wounded his Image, that he might doe him all the mischiefe he could: therefore he perisheth without redemption.

3. The Angels were more excellent and glorious natures by creation, and nearer to God than men: more subtle, more powerfull: their dwelling in the highest heaven. Whereas one halfe of man was but refined dust, and his mansion the earth more remote from the glorious presence of God. Angelus ergo quantò [sublimior in] gloria, tantò major in ruina, Aug. The higher the Angell was in glory, the deeper in misery. Homo autem quantò fragilior per naturam, tantò facilior ad veniam. But man, the more fraile he was by constitution, the more easie he is to redemption. Therefore God tooke pity on man, who was but dust: and pitied not the divells, because they had once beene Angels.

4. The whole humane nature fell with Adam. 1 Cor. 15.22. In Adam all die. All mankind was lost, and unlesse the humane nature had beene repaired, man had been wholly frustrated of his end. But all the Angels did not fall with Lucifer, but only some: and so none were partakers of his punishment, but such as had beene partakers of his sin. Innumerable multitudes of Angels stood in heaven, as well as a great company sunke to hell. Dan. 7.10. Thousand thousands stand before him, and ten thousand times ten thousand minister unto him. Some of that nature stood by conservation without redemption: for redemption presupposeth losse. But if our nature had not beene redeemed, not one man could have beene saved.

5. Man was distinguished into sexes; male and female: because they were to generate their like: as Adam begate a sonne in his owne likenesse. But Angels have no sexes; as CHRIST confuted the Sadduces. Matth. 22.30. In heaven they neither marry, nor are given in marriage, but are as the Angels of God. They cannot beget a generation of spirits. Every divell sinned in himselfe, and is punished in himselfe only. But Adam having sinned, and being to multiply his kind, must needs convey his sin to his seed. Therefore was the Lord Iesus made of his seed, that the guiltynesse which Adam to all his seed had propagated, by one of his seed = be expiated.

6. Satan immediately upon his fall was cast into hell. Ioh. 8.44. He abode not in the truth. But so was not Adam; for howsoever he was cast out of Paradise, yet not out of the world, but had space and grace given him to repent. And albeit that menace, In the day thou eatest thereof thou shalt surely die, Gen. 2.17. Yet God spared him 900 yeares: indeed presently he became mortall, and fell into a consumption; as the originall speach is, dying thou shalt dye. And for the second death, the Seed of the woman excused him; he died not that death at all. Indeed [Augustine* mentions] the *Tatian heresie, which held that Adam was damned. But Wis. 10.1. She preserved the first formed father of the world that was created alone, and brought him out of his fall. Which is agreeable to the Scripture, Luk 3.38. Which saith that Adam was the sonne of God: therefore he was not the child of death and hell. God relieved him with a promised Messiah, a newes that never came to the apostate Angels.

7. If the whole humane nature had perished, to what purpose had beene this world? The world was made for man, not for Angels: either heaven or hell was ordained for them, this middle walke for man. Now why should either the Sunne shine, or the earth fructifie for man, if he were not redeemed? Spirits have no use of these things, man hath the benefite: and man should not have the benefite of any creature, but for Gods favour in CHRIST. For he did forfeit his patent, and none but a Saviour could renew it. But for the Elects sake, the raine should not fall, nor the earth stand. Therefore if man had perished, all this world had beene in vaine created. Man is the summe and abridgement of all creatures, and containes in him more generalitie than the Angels. Stones have being, but not life: plants = being and life; but not sense: beasts have being, life, sense; but not understanding: Angels have being, life, sense, and understanding. Now man participates with all these; a being with stones, a life with plants, a sense with beasts, an understanding with Angels. He is the compendious Index of Gods great booke in Folio. Mark. 16.15. Preach the Gospell to every creature: no creature hath part in the Gospell; but only man is called every creature, as having in him the chiefe perfections of every creature. Some hold, that man beares the Image and superscription of God more fully than the Angels: and hath something more; an organicall body united to his spirit, which the Angels have not. He is the common end why is world was made: therefore, Esa. 9.6. To us a child is borne, and to us a sonne is given. To Vs, not to Angels. Luk. 2.14. To us is borne a Saviour; To Vs, not to the lost Angels. There is enmitie put betweene the Seed of the woman, and the seed of the Serpent, Gen. 3.15. Therefore the seed which saves man, shall be at enmity with the divell.

8. Lastly, the principall reason of all is the free mercie, and gracious decree of God. Who made both men and Angels good in creation, and finding both men and Angels, lost in transgression, vouchsafed to men not to Angels a Redemption. What did we deserve at his hands, that he should pitie us dust and ashes, passing by those celestiall spirits? Psalm. 8.4. Quis homo, what is man that thou art mindfull of him ? For the wonder had beene lesse to say, Quis Angelus, what is the Angell that thou art mindfull of him? That we should find him a Saviour, whom they find a just revenger: that we should be loosed from the chaines of our sinnes, and they delivered into chaines of plagues: that the same CHRIST should with his owne bloud free us, that shall with his word sentence them: that the same Almighty hand should lift us up to heaven, that casteth them downe to hell! Oh the riches of that mercie, which even to tast will keep a man from ever being poore! Of all mixt creatures men are the best, for they have reason: of all men, Christians are the best, for they have religion: of all Christians, holy beleevers are the best, for they have [salvation]. In the sorest troubles, men have some hope, Christians have good hope, beleevers have sure hope. Let us blesse God for making us men, but most of all, for making us Christian men: for in that he gives us his Son, he gives us himselfe. He gave the water to fishes, the earth to beasts, the aire to fowles, the heaven to Angels; Heb. 6.13. but he gave himselfe to man, Having no greater to sweare by, he sware by himselfe: so, having no greater to give, he gave himselfe. Whom have I in heaven but thee? saith that royall Prophet. The Romists in 88. cried out, whether maliciously or blasphemously; God shewes himselfe a Lutheran, and the God of Lutherans: but indeed he shewes himselfe a Christian, and the God of Christians. By how much we finde more mercy than all creatures, let us bee more thankefull than all creatures. It is an harmonious sweetnes, to have Gods bounty, and our gratitude meeting in that middle way, the hand of Iesus Christ. Without whom neither could we receive his goodnesse, nor would he accept our goodnesse.

4 Observe that the punishments of hell are eternall: these chaines can never be broken: were they of cords, of wreathed trees, of iron, they might bee burst asunder, but the chaines of vengeance never. Binde him hand and foote, and cast = into utter darknesse. Mat. 22.13. i Now if a man were bound hand and foote, and throwen into a Well five thousand fadome deepe, what hope could he have of comming forth? But how doth this stand with Gods justice, to punish temporall offences with eternall scourges? It was the rule of his owne law, that Poena non debet excedere culpam, Deut. 25.3. Ans. There is a double quantity considered in punishment: the one according to the intention of paine; the other according to the duration of time. In respect of the former, the quantity of punishment, must be answerable to the quantity of sinne, Rev. 18.7. How much sinne, so much sorrow: the more pestilent iniquity, the more torturing fire. For the other, we must not thinke that the continuance of punishment is limited with the continuance of the fact. Among men, adultery is but a short pleasure, yet often persued with a long pennance. But the duration of torment respects the disposition of the delinquent. Poenae singulorum [inaequales] intensione, poenae omnium aequales duratione, Aquin. The paines of all are equall in continuance, unequall in grievance.

But a good Iudge will make his penalties, medicines and corrections, rather than destructions. Ans. So doth the Lord in all corrigible offenders: but those he cannot mend by chastising, his Iustice must satisfie it selfe by confounding, But God delights not in the death of a sinner. EZek. 18, What profit is there in my blood when I goe downe to the pit? Psal. The Lord hath no use, of their eternall damnation. Ans. Yes, as mercy hath had her place and day; so must justice have hers. Whom mercy saves, shee saves for ever: though their workes were short, and u nothing unto God, yea, the very effects of his owne grace. Therfore, whom justice condemnes, she condemnes for ever: not respecting so much the persons that have sinned, as the person against whom they have sinned, Greg. Almighty God as hee is good, is not delighted with their torments: but as he is just, he is not satisfied without their torments. Factus est malo dignus aeterno, qui hoc in se peremit bonum, quod esse posset aeternum, Aug. He is justly plagued with an evill, that is eternall, who hath corrupted in himselfe a good that might have beene eternall.

But if Gods justice must be satisfied upon those sinners, for whom Christ satisfied not; why is not this rather in reducing them to nothing? Seeing the unthankfull deserve to be deprived of all benefits; now one especiall benefit is Being; therefore ipsum esse amittant, let them not be. Ans. It is true, the creature that disobeyes the Creator, deserves to lose his Being: but because it was given him to this purpose that he should serve him, therefore it shall never be taken away. For God will have his homage and service out of that Being; whether of grace and salvation to the praise of his mercy, or of punishment and confusion to the praise of his Iustice.

But one would think, that the mercy of God should terminate their sorrowes. Wisd. 11.23. Thou hast mercy upon all, and Thou lovest all the things that are. Rom . 11.32. God hath concluded all under unbeleefe, that he might have mercy upon all. Sed •••usit & daemones: hee hath also concluded the divels under sin. Neither will his = suffer that, which he made for blessednesse, to perish for ever in torment. These be the plausible conceits that over-mercifull Origen, hath brought for the recovery of lost spirits And whereas Christs doome is; Depart yee cursed into everlasting fire, prepared for the divels: he would have these words rather Minaciter quàm [veraciter] dicta, spoken by way of threatning, than by way of truth. But the [Scripture] delivers it planè ac plenè. Rev. 20.10. The divell shall be tormented in the lake of fire day and night, for ever. Besides, his opinion doth both Extendere & extenuare [misericordiam]: as it straineth, so it restraineth mercy. It extends it to the future deliverance of the damned, so it extenuates it in regard of the blessed. For if the lost be ever to be taken out of hell; then will it follow that the Saints also are one day to be shut out of heaven. And so what the bad should gaine, the good should lose: yea, the very mercy of God cannot get more glory by the one, than it shall lose by the other.

But though the divels be everlastingly chained, is there no mercy for reprobate men? shall they never get loose? Gen. 6.3. My spirit shall not alwayes strive with man: therefore his indignation shall cease. Doth he not often threaten, and not doe as to Ninive? Ans. God doth sometimes menace and not strike, because our repentance steps betweene: but when everlasting burning hath wasted all the moisture repenting, will hee doe so then? Here indeed we may speed as well as Ninive: [Eversa] est quae mala erat, aedificata est bona quae non erat, Aug. Wee shall stand if our sines fall: but we shall fall, if our sins stand. But at that day the date of [repentance] will be out. But such is the charity of the Saints in this life, that they pray for their enemies: now this charity shall be more perfect in heaven, therefore they shall interceed for them in hell: and God hath promised that their prayers shall bee heard. Ans. Here they pray for them that they may be converted: for if they know at such were (in Gods decree) reprobates, they would pray for them no more than they doe for divels. Their present suite is x that they may be recovered out of the snare of the divell. Now they may be recovered, not hereafter: there may be present conversion, no future permutation. For that objected out of the Psal. 77. Will the Lord cast off for ever; will he be favorable no more? There i. meant onely the temporary affliction of the Church. Still as the joyes of heaven, so the paines of hell, are eternall. Death is to men, as the fall was to Angels: as lost Angels after their apostacy, so lost men after their death, can never be recovered. Hell is made y Deepe; so deepe, that there is no hope of crawling out. Ex inferno nulla redemptio. Therefore it is called Infernus, ab inferendo, of casting in: for the wicked are so cast in, that they = never get forth. From earthly Gaoles and dungeons there may be some tricke escape: but hell is so deepe, that nor earth nor heaven can helpe out one poore soule. That rich man, Luk. 16. sollicited for his brethren: why did hee not beg his owne deliverance, who was able to have taught them by his owne experience? O saw Ingentem hiatum, a vast interposed Gulfe: he must let that alone for ever.

One deepe calleth another: the depth of hell calls for our answerable humiliation. He that will not be humbled for his sinnes here, must be tumbled into that depth hereafter. Psal. 130. De profundis clamavi Domine; out of the depths have I tryed unto thee O Lord. God will heare the voice that comes de profundis. The deeper we have beene in the Law, the higher we are in the Gospell: the deeper in hell, the higher in heaven. The deeper a bucket dives into the well, the more water it brings the lower a man is humbled with sorrow for sinne, the higher he shall be exalted with the grace of salvation. Never came prayer, sigh or groane de profundis [paenitentiae] from the depth of repentance; but it was heard in Excelsis misericordiae, in the height of mercies. Of Davids propheticall imprecation against his enemies, (Psal. 15. Let them goe downe quick into hell) we may make a good apprecation for our [selves]. Let us goe downe quicke into hell by meditation, that we be never sent quicke thither by condemnation. Let us descend every day while we live, that we never come there when we are dead.

5 Observe, that God punisheth sinne wheresoever he finds it, though it be in the very Angels. For all the men and Angels in the world are not so deare to him, as his owne honour: and what dishonors him but sinne? For this cause 1 He made a Law against it, Gal. 3.19. The Law was added because of transgression. Non [scripsisset] mandatum, nisi abhorruiset peccatum. He could not have written the Law [with] his owne finger, if he had not so abhorred sinne, 2 Gracious are the promises he hath made to obedience: grievous the plagues he hath to threaten disobedience, 3. His owne hands have smitten it, the whole world is a bleeding witnesse thereof: and man may say, Quorum pars magna fui: the whole creature groaneth in expectance of his pacification. He hath drowned the world in a flood of waters, and he shall burne it in a flood of fire, because of sinne. The sentence shall stand unchangeable, so long as heaven and earth endureth; Rom. 2.9. Tribulation and anguish upon every soule of man that doeth evill: Be he Iew or Gentile, learned or simple, Poore or Peere; yea man or Angell. 4 So doth he hate sinne, that he spared not his owne Sunne, when he appeared in the similitude of sinfull flesh. If the Iustice of God could ever have swallowed sinne, or dismiss’d it with impunitie, he would have forborne it in his owne bowels. Yea, such a Sonne as never knew the least thought of disobedience the Sonne of his love, the Sonne of his joy, the Sonne of his light, the Sonne of = delight: a Sonne fully as good and as great as his Father. Yea because he stood in the place, and bore the person of sinfull man, he plagued him as the most deadly enemy that ever he had. Vt Peccatum occideret, Filium crucifixit. That he might slay sinne, he slew his Sonne.

How should this make us all hate sinne! He doth hate, not love God; that loves what God hates. Let us be content to meete our afflictions, as Peter and Andrew met their Crosses, as their dearest friends; embracing them in our armes, and saluting them with the kisses of peace. Or as the Martyrs welcomed their deathes, running to the stakes as if they had runne for a garland. But for sinnes, were they as deare to us as the sight of our eyes, the children of our bodies, the spouses of our bosomes because they are traitors to our Father and Maker; let us deale with them as Abraham did with Hagar and Ishmael, put them out of our house for ever.

6 Observe, that great offenders meete with great punishments: and according to the condition of their place, is the nature and proportion of their fault. The more glorious the Angels excellencie, the more damnable their apostacie. If the light become darknesse, how great is that darknesse! The more notable the Person, the more notorious the corruption. The freshest summers day doth soonest taint the [loath-] some carcasse: and fester’d lillies smell farre worse than weeds. If vertue turne into vice, the shame is trebble. For many Iewes to deny Christ, was not so much as for one Peter: the adulteries of many Israelites lesse infamous than one Davids. If all the Cities of the world had done filthily, it were short of this wonder. The virgin daughter of Sion is become an Harlot. If Iudas become a traitor, how great is treason! If Achitophel prove a villaine, how mischievous is his villanie! If Absalom rebell, how unnaturall is his rebellion! The least mote that flies in the Sunne, or betweene our eyes and the light, seemes a greater substance than it is. Deepe are the blowes made by a mighty axe. Sinne in a Magistrate is not onely sinne, but sub•••tion. Q•• in vulgaribus nugae, in magnatibus blasphemiae.

There is no dispensation for sinne, no protection from Iudgement. Not the rich mans opulencie, not Belshazzars monarchie, not Adams perfection, not the Angels glory; could abscondere culpam, vel abscindere poenam, countenance sinne, [nor ward] punishment. No place, no robes, no riches, no excellencie, can give it [priviledge]. Cloath an ape in tissue, and the beauty of the robe addes but more scorne to the beast. The richer colours, or bolder countenance is set on wickednesse, the more ugly it appeares. Therefore as they that govern well in high places, shall shine with a higher degree of glory in heaven: because they being instrusted with the treasures of God, enrich his Church. So they that are in good offices evill men, for the mischiefe of both their actions and examples, shall be cast deeper into hell. Potentes [Potenter] punientur. Wisd. 6.5. A sharpe judgement shall be to them that are in high places. Mercy may soone pardon the meanest, but mighty men shall bee mightily tormented. [Esa]. 30.33. Tophet is ordained of old, even for the King it is prepared. Kings are not exempted from judgements; Pessimus in Imperio, maximus in Inferno. What made = damned churle move for his brethren, but that every step they followed of his leading, he felt encreasing the pile of his torments. 1 Sam. 12.25. If yee doe wickedly ye shall perish and your King. For the Lord freeth none according to place, but according to grace; not for outward condition, but for his owne free favour.

Nor yet let the poore and ignoble clap their wings, as if they were the onely men that God loves. 1 Cor. 1.26. Not many rich, not many wise, not many noble, are called. Non [multi sed] non nulli: not many, but some; and not many after the flesh; but many wise, rich, noble, after the spirit. The gate of heaven is narrow, and but few enter of any [condition]: yet certainly the noble sooner than the rabble: more wise men are admitted than fooles: for morality is the first step to christianity. And at the last dreadfull day, it is the Rev. 6.15. Bond-man so well as the Great man, that cals upon the rockes to cover him . But doe any of the Rulers beleeve on him? Ioh. 7.48. Yes, Christ had his Church even in Caesars family. Acts 17.11. They were the Noble men, and Honourable women at Berea, which received the word: it was the people that persecuted it. Acts. 16 . 14. There was one Lydia a seller of purple converted: God saved a purple seller, why not then a Purple wearer? The poore that is Blasphemus in Deum, & tu multuo•• in divitem, murmuring against God, and sedicious against the rich; is in more danger of judgment, than another that hath not more opulencie than charity. Wealth doth not damne the rich, but when the getting or keeping of it doth damnifie the poore. Rich Abraham is in heaven, not because he was rich, but because hee was good. Poore Lazarus is there, Non propter meritum paupertatis, sed pietatis, Aug. Not for his poverty, but for his piety, howsoever, let them that must be patternes, be good patternes: the life that cannot be but exemplary, should not be but holy.

7 Lastly, inferre, that if God spared not the Angels, so neere to his owne Person; (a thing which the very children of God tremble to thinke) how much lesse will he spare dust and ashes? Iob 4.19. Hee put no trust in his Angels, how much lesse on them that dwell in houses of clay, whose foundation is in the dust? What is the manliest prowess on earth, when the loynes be girded up with strength, and decked in the greatest glory, to encounter with the fortitude of God? Amos 3.8. The Lion hath roared, who will not feare? The Lord hath thundered from heaven, in casting downe Angels to hell; Shall not flesh and bloud quake for feare? The Scripture as well acquainted with the pride of mans nature, hangs talents of lead at the heeles to keepe it downe. The the Psalme, which is a circular Psalme, ending as it began; O Lord our Governour, how excellent is thy Name in all the world! that whithersoever we turne our eyes, wee = see our selves beset with his glory round about. How doth the Prophet discountenance man, by his disdainfull interrogation; What is man? Then still as the Psalmes goe in order, they grow in strength to deject the haughtinesse of man. Psal. 9.20. Arise Lord, let not man prevaile: let the Nations know themselves to be but men. We are men, and the sonnes of men, not the generation of Angels; to shew our descent. Men in our knowledge, grosse and dull brain’d; not quick, free, subtle, and celestiall spirits: the conscience of our owne infirmity doth convince us. Men of the earth, not of the aire, fire, Starres, Sunne, Heavens; much lesse of the substance of angels; but earth is the matter whereof we are framed. The disgrace is yet deeper, Psal. 22.6. Vermis sum, non vir. The prophet either in his owne name, regarding his personall contempt: or in the name of Christ, whose figure he was: or in the representation of all mankinde: as if it were a robbery and presumption to take upon him the name of man, he sayes, I am a worme, and no man. Thus Abraham conferring with GOD, fifts himselfe to the coursest branne; I am but dust and ashes. If any of the children of Abraham, that have succeeded him in the faith; or any of the children of Adam, that succeed him in the flesh; thinke otherwise, their owne catastrophe shall confute them.

Man is an excellent creature, if we compare him with the fairest flower of the Garland, the tallest Cedar of the Forrest, the stateliest Beast in the wildernesse. Nay the Sunne, and Starres are not so excellent, for they want sense, and man hath reason son: not one of them was formed after the Image of God, there are no sparkes of Divinity in them. But if we look up to the Angels, there is a large and ample difference: we have bodies, and they are full of grosse corruptions; so many diseases that who is Physitian good enough to number them, I say not, to cure them? There is in the soule uncleannesse, in the understanding blindnesse, in the will perverseness in the affections wantonnesse, in the whole man sinfulnesse. The Angelicall nature is subject to none of these infirmities. If thou wert a sinfull angell, thou shouldst be punished; therefore if a sinfull man, what hope to be spared? It was the pages note to King Philip of Macedon every morning; Remember thou art a man: for [in remembring] this, we remember all unworthinesse.

If any soule be humbled with this meditation, (and indeed who are fit for so precious seed but the tilled ground? comfort is well bestowed on a broken = this cheare them. God that spared not offending Angels, neither hath [spared of-] fending men: but he punished one man for many men, he spared not the man Christ Iesus. All beleeving men have answered his justice in that one man: hence my faith is bold to say, Lord thou art just, and hast not spared me: but thou art [merci-] full, and hast not spared him for me. Thou hast punished our sins through his sides.

To be reserved unto judgement.] This is their binding over to the Assises: the summe wherof is: That the fulnes and extremity of their torments is not yet come but there abideth a more fearefull and finall condemnation for them. They are now entred into divers degrees of penalty, but the plenary wrath of God is not poured on them till the last judgement. They are already damned, and they know it, [Iam]. 2.19. The divels beleeve and tremble. It is so certaine, that Iustice admits no revocation of it, nor doe themselves study any evasion from it: and yet there is still a reservation of greater plagues. But they have no bodies, and therefore are not capable of receiving more by addition. Ans. Their punishment ariseth from the wrath of God, which then shall in a greater measure empty it selfe upon them. The hand of man while he strikes, can make his blow heavier or lighter as himselfe pleaseth.

They are now suffered to tempt men, which is a pleasure to their malice, thinking themselves by this meanes somewhat revenged on God: as he that defaceth the picture of his enemy, when he cannot come at his person, easeth his spleene a little. So the dog gnawes the stone, that cannot reach the thrower. In a word, now they are suffered to wander abroad, then they shall be confined to their prison. The prisoner that is allowed to walke abroad though with his keeper, is not so miserable as the dungeon’d. Now they containe their hell, then their hell also shall containe them. Now they seeme to rejoyce at our sinning, then they shall have [enough to] gr eve at their owne suffering. Now the bottomelesse pit hath bin opened for the egresse of those Locusts: then it shall be locked up for ever with the eternall seale of Iustice. But he is judged already, Ioh. 16.11. The Prince of this world is judged. Yet still he is reserved to another Iudgement. There is a double Iudgement, one of Discussion, another of Retribution. For the discussive Iudgement, these bad angels come not under it, their rebellion is so apparant. What need a Iewry passe on the malefactor, that confesseth his fault? For that of Retribution, they shall then receive it in the view of the whole world; that the justice of God may universally be acknowledged, when he shall render to every one according to his workes. Cor. 6.3. Know ye not that you shall judge the Angels? Good men shall have the honour to judge bad Angels. For this they challenged Christ, that he Mat. 8.29. [came to torment] them before the time. They confesse that there is a time designed for the plenitude and perfection of their torments.

He is reserved; but till the Iudgement come, let us watch him, for he watcheth us. There is no corporall enemie, but a man naturally feares: the spirituall foe appeares lesse terrible, because we are lesse sensible of him; we talke of Travellers, that have seene the world over; none ever saw so much as hee. Hee hath seene earth, seene the sea, seene hell, seene heaven. Hee compasseth; as the hunter that makes as though he would raile a mound about the deere to preserve them; when indeed he layes a toile to destroy them. Great conquerors have beene chronicled for victories, and extention of their kingdomes; Satan is beyond them all. Saul hath slaine his thousands, and David his ten thousands; but Satan his millions. He that fights with an enemy, whom nothing but his bloud can pacifie, will give him no advantage. If we know that we have an adversary at the next doore, that pries into all our courses, and upon the least error will sue us on an action of trespas, we will be circumspect to disable him of advantage. Satan no sooner spies our wandrings, but he presently runnes with a complaint to God, bills against us in the star-chamber of heaven; where the matter would goe hard with us, but for the great Lord Chancelour of peace, our Advocate Iesus Christ. As God keepes all our teares in a bottell, and [registreth] the very grones of our holy passion in a booke: so Satan keepes a Record of our sinnes, and solicites Iustice against us. Were God like man, subject to passions, or incensible by the suggestions of the common barretor, woe were us. But he will heare one Sonne of Truth before ten thousand fathers of lying. No matter what the plaintiffe libelleth, when the Iudge acquiteth. We have forfeited our estates by treason, and the busy Devill begges us: but there is one that steps in, and pleads a former graunt, and that both by promise and purchase. Psal. 35.17. Lord rescue my soule from destructions, my darling from the Lions. Lord Iesus chalenge thine owne; = not Satan enter upon by force or fraud, what thou hast bought with thine owne bloud.

Thus in generall, the particulars here considerable are two, (for I purpose no common place of the day of Iudgement.) First the necessity of it, in that they are reserved to it. Then the Severity of it, in that it is a Iudgement. These be inherent in the words; there be some short adherent circumstances which I shall salute as I passe; they may be within the circumference, these are in the heart and Center.

The necessity. As the Creation was that Principium, which did produce things to their being: so Iudgment is that conclusion, which shall perduce things to their ending. There is a double operation of God, one that wrought the production of things, the institution of nature, and distinction of places; from this God rested the seventh day. Another of providentiall goverment, whereby he conserves and disposeth things; from this he resteth not. Ioh. 5.17. Hitherto my Father worketh, and I worke. According to both these there is a double Iudgment: one at the departure out of this life, which answers to Gods disposition: that they which kept not the appointed rule of their maker, might undergoe the Iustice of their avenger. The other at the last day, when God to all things determines an end, as immediately of himselfe he gave them a Beginning. But it is objected, Nah. 1.9. Iudgment shall not rise up a second time: there is one Iudgment at the end of life, if there be another at the end of the world, then there is Iudgement a second time. I might answer, that the Prophet speakes there of a temporall destruction, which shall make an utter end, that there shall be no neede of a second blow; Affliction shall not rise up the second time. But to take it in their reading; Every man must be considered, as he is an individuall person, and with relation as he is part of mankind. So there is a double Iudgment [proportioned]; one at his death respecting the singularity of his person: the other at last respecting his partnership of the world: and thus as he is a member of the universe, his Iudgement must be in the universall.

But Iudgment is the determination of doubtfull things, and every one before that day shall be put past doubting of his future estate. Yet there must be a generall Iudgment, that the equity of every ones sentence may be approved, and the Iustice of God glorified. Object. But it is against the proper forme of Iudgment, to let execution goe before sentence: now every soule as she departs, receives her reward, and is presently possessed of joy, or punished with sorrow, If therefore there be a future Iudgment, here is execution befor sentence. Answ. The first is but the effect of the latter: by that they presently feele, they know what they shall eternally feele. Besides, but one part of man onely passeth that censure, the soule alone is blessed or cursed: therefore a generall Iudgment must passe upon the re-united body: which as it hath served the soule in holinesse or sinne; so must accompany the soule in blisse or paine. Object. The body is but an Instrument of the soule: so the Philosophers, Physicum corpus organicum statuunt; because the soule doth use it as an organ. Therefore it is for the soule alone to suffer: corpus ab anima separatum non dolet: the body feeles no paine when the soule is departed from it. Answ. Let it be but an Instrument, yet was it a living Instrument: as therefore the soule being the Mistresse in sinning, shall be no lesse in suffering: yet the body must have his due share in being punished, as it had the full part in being delighted.

Ioh. 3.18. But, He that beleeveth not is already judged: what neede then any more Iudgment? Answ. He is judged Per divinam praescientiam per propriam conscientiam, non per [ultimam] sententiam: judged by Gods prescience, judged by his owne conscience, not by the last sentence. There is a five fold Iudgment. 1 The judgment of Disposition; so all unbeleevers are now judged. 2 The judgement of Comparison. Mat. 12.41. The men of Nineveh shall rise in judgment with this generation, and shall condemne it. Evill men shall thus judge them that be worse; Non secundum censuram dictaminis, sed secundum mensuram criminis, Ezek. 16. So = is said to Iustifie Sodome, yet were the Sodomites then in hell . 3 The judgment of Approbation; 1 Cor. 6.3. so the Saints shall judge the Angels, judge the nations, Wisd. 3.8. judge the tribes of Israel, Mat. 19.28. judge the whole world 1. Cor. 26.4. The judgment of Difinition; so Ioh. 5.22, The Father hath committed all judgment unto the Sonne. 5 The judgment of Remuneration, which shall reward every man according to his practise.

That there shall be a judgment, is universally granted: Rom. 7.1. I speake the Law to them that know the Law. Though there be a particular judgment precedent, this hinders not the generall subsequent. Here the wicked condemne themselves, there God shall condemne them. Qualis conscientia, talis sententia. As is their conscience, such shall be their sentence. 1 Ioh. 3.20. If our owne heart condemne us, God is greater than our heart. Besides the common reasons that be given, 1 That the godly here suffer for well doing, therefore shall be crowned for well suffering. It is fit that they whom the world hath uniustly condemned, shall by the Lord be iustly acquited. Vt [appareat] patientis innocentia, quàm persequentis injustitia. If there be Iudas to censure Mary and not a Iesus to Iustifie Mary; Truth shall be utterly lost. 2 That many notorious sinners are punished here; which is but the little Image and earnest of the general Sessions hereafter. God strikes some, ne ipsi pereant, to save themselves: and some againe, ne reliquos perimant, lest they should destroy others. Gracelesse sinners emboldening themselves to riot by the remotenesse of judgement, are often cut off before hand. 1 Tim. 5.24. Some mens sinnes are open before hand, going before the judgement. They have not the patience to tarry so long for their owne damnation. As when the desperate Pirat, ransaking and rifling a bottome, was told by the master, that though no law could touch him for the present, he should answer it at the day of judgment: replyed, nay, if I may stay so long ere I come to it, I will take thee and thy Vessel too. A conceit wherewith too many land-theeves, oppressours, flatter themselves in their hearts, though they dare not utter it with their lippes. These God judgeth before hand, as he did Herode immediately upon his elevation: the people called him a god, but the wormes soone confuted their ridiculous deity. That as when Moses had powdered the calfe, he might upbraid Israel, behold your God: so when the Angell had worm’d that Idoll, he might say, Behold your king. Beside these, and many other beaten arguments, I fasten upon two instances.

1 Many perverse sinners are forborne here: they transgresse in health, Psa. 73. They trouble others, tremble not themselves: all feele their plagues, no plagues do they feele. They sinke others eyes into their heads with leannesse, while their owne eyes stand out with fatnesse. What, shall they never be called to an account for this? Shall a man covet and take, take and keep, keep and devoure, devoure and never •ew it up again? Shall an Extortioner make every houre advantageous, laugh at the grones of the oppressed, dance to their lacrymae, and yet scape? Every sinne is sometimes suspended, saving only the usurers: others sin by day only, or by night = and the most violent ague of wickednesse hath some intermission: but he sins day and night continually: and is there no day nor night of answer? Shall a man eate the bread of sacriledge, drinke the wine of sacriledge, sleepe in sacriledge, cloth his family with sacriledge, leave to his children an inheritance in sacriledge, and no reckoning? what though no Iudge, no Court, no Parliament question or medicine this disease; shall not the Iudge of all condeme it.

Many sinnes have bin punished, that are now forborne; because Act. 17.31. The Lord hath appointed a day to judge the World in righteousnesse. The wickednesse of the old world is as abundant in the new world; yet is not the world drowned with water, bceause God hath ordained for it a deluge of fire. The sinnes of Sodome are practised every where- e; yet doe the committers scape fire and brimstone on earth, because they are reserved to fire and brimstone in hell. Doe not many persecute the Church as violently as Pharaoh, with Charriots and Armies, who yet scape drowning? There is a reservation of a deeper and bottomelesse sea for them. Diverse murmure at God who are not stung with fiery serpents as the Israelites: because they are reserved to a fiery [serpent] in hell. Many take bribes like Gehesi, without a leprosie; because of that eternall leprosie which waits for them. How many a deceitfull Trader sayes and swears, with a little inversion of Ananias his lie: I sold it for so much.) It cost me so much, yet is not stricken with death temporall, because he is reserved to death eternall. Are not many monopolists amongst us, as bad as these Acts 16.16. Philippians, that got a patent of the very divell? It is plaine that they did monopolize the Damosell, and the Damosell had monopoliz’d the devill. Satan was wont to be a spirit latent; now he durst be spirit Patent: it is time that this Patent-devill were cast out.

But there is a reservation of all to judgement: Mercy now stretcheth out her wings like a hen; then Iustice shall stretch out her wings like an eagle. Gods hands seeme now so fraught with mercies, that judgement hath no roome to be grasped in them. But shall wicked men live, sin, dye, and there an end? No, the Lord hath = the contrary. Heb. 3.18. Hee sweares that unbeleevers shall not enter into his rest. An oath among men is the end of all strife; and shall not faith be given to God when he sweares? The lesse evill they feele, the more let them feare. If mercy allowes a tolleration, Iustice hath a reservation; there will come a day of reckoning.

2 To omit the demonstration of the prognostick symptomes, forerunning this judgement. That same trumpet of warre in every corner, the divulgation of the Gospell; not only by the Antichristian Seminaries, who at once have named it and shamed it: the revelation of Antichrist, whereof all Christendome is a bleeding witnesse: the incorrigibility of sin, that it is even dangerous to bee good; and Gods reproofes doe not weaken, yea scarce weaken sinners. The generall decay of nature assure us this Iudicial conclusion of the world. That which David said should be , now is: the world is waxed old like a garment: so old that most men are turned botchers, spending their times and studies to patch it. The lawyer talkes of a tenure called a perpetuity, that’s his patch. The Vsurper thinkes to amplifie his dominions by fire and sword, that’s his patch. One saies the world is naught, yet hee aspires to be a great man in it, that’s his patch. The covetous saies, it is but transitory and short, yet he hoordes as if it were everlasting, that’s his patch. Another would dip it in new colours, make us beleeve it is an honest world; this is like painting, of an old, wither’d, and worme eaten face. Some as old as this garment is, would still bestow lace and gardes upon it, as if they meant to make it a fooles coate these are the proud and haughty, who only seeme to effect new clothes, and new fashions; yet love the world that is so old a garment, and quite out of fashion.

If we see a man whose eyes grow dimme, his eares deafe, his face furrowed, his haires white, his legs doubling under him; wee say, his living date is almo•• expired. Such a dotage doth the world labour of, yet men covet as if there were a thousand generations to provide for. As a man that is dying, hath many fantasies: so the declining world is troubled with many delirements and errours. In a surfeited body the corruption labours downewards, to the feete, and makes an issue there: so the putrefaction and turpitude of all times is sunke downe to this latter age; and one extremity answers another. Faith is rare, though there be many Christians: and charity so cold, as if a continuall February of in-devotion had frozen it. There was lately a great frost, and we called it a hard time: the rivers were crusted, the teeming earth obstructed, and the conveyances of water lock’d up: yet it is thawed and dissolved by the imperious and friendly Sun. But there is still a spirituall frost, a hardnesse of mans hearts, that extinguisheth the heate of zeale, the warmth of charity, the sparke of faith. q Out of whose wombe came the Ice? And the hoary frost of heaven, who hath gendred it? out of whose wombe comes this sinfull Ice, but the divels? It is not a frost of heaven, but the hoary frost of hell. The fruites of piety are withered, the springs of grace dried up, and the waters of charity that should make glad our citie of God, are congealed to covetousnesse. Who can loose these bands of Orion? The Son of grace shineth, yet this frost melts not: it is reserved unto judgment, to be melted with the fire of hell.

Thus truly is the world growen an old man. 1. It stoopes like an old man, as if the head were too heavy for the shoulders; sinkes downeward with ponderous cares. 2. It is full of raw humors like an old man; the stomach is so oppressed with crude and unwholsome vanities, that it is mortally feverish. 3 It is cold like = old man; that the bloud cannot be warmed, no heate of zeale can be got into it. 4. It is testy like an old man, weary of his owne desires, angry at the doing of that he commands to be done: desires, obtaines, and then despises; nothing can please him. 5. Piddling with the fingers like an old man; scratching all together into heapes it defyance of any future dissipation. 6. It hath lost all the senses like an old man: his eares so deafe that he cannot heare the Gospell, his eyes so blind that he cannot see the evill of his sinnes, his tongue so faltering that he cannot utter his prayers, his feete so lame that he halts with his best friend: even ready to close up his lights, the Sunne and Moone, be put out: the great spirituall Court is breaking up, all offices discharged; and he that takes their accounts, ready to appeare in the cloudes, the Iudge of all, Iesus Christ. We see the necessitie of this generall Iudgement: it is necessary for the Iustice of God, necessary for the good of man, necessary for the glory of him that is both God and man.

The Severity of it followes; it is such a Iudgement, as shall leave nothing unexamined, uncensured. He that was Salvator verus will be Iudex severus. Iudex •••o•lis, Deus universi. There are many gods, many kings, many priests, innumerable men. Now he that is God shall judge all those gods: he that is King, shall judge all these kings: he that is Priest, shal judge al those priests: he that is man, shal judg all men. The Apostle Iude calls it the great day; Great, for there shall be. 1. A great congregation, never did so many meet together before, never shall after. All shall be summoned, and all must appeare; though they were resolved into dust many thousand yeares before; and this citation shall be made by the sound of a Trumpet. 2. A great [examination]; when not only visible and actuall workes shall be revealed; but even the most secret thoughts, reserved intentions, and scarce borne conceptions. Nothing is so hid, Vt Iudicis vel lateat scientiam, vel effugiat sententiam; that it can bee kept from his sapience, or escape his sentence. 3. A great Iudication, giving sentence of absolution unto the faithfull; and sentence of condemnation upon the wicked. And this shall be done suddenly: no Subpaena’s to fetch in witnesses, they are all ready: no appeale, for there’s no higher court: no tedious pleading, for then all sinners are strucke Mat. 22.12. dumbe: no demurre, for the Iudge is perfect in the Law, it was of his owne making: no writ of error, for he must needs Iudge wisely and truly, that is wisedome and truth it selfe: no reprieve, for their is no hope of pardon: no Psalme of mercie; that day is past, this is the time of Iustice. 4. A great retribution, every man shall receive his reward according to his worke: to the godly there is the free reward of life and glory, to the ungodly deserved death and torment. This king hath treasure enough for all; not one of the faithfull shall want mercie, not one reprobate shall scape without penaltie. Great was the lamentation of the drowning Egyptians, and no lesse the rejoycing of Israel safe on the shore: but O the unspeakable joy with the sheepe of CHRISTS right hand, and the unventable sorrow = the goates on his left? When both the songs of good men and Angels, and the cries of bad men and devills, shall eccho to the glory of one most holy God.

A great resignation, when 1 Cor. 15.24. CHRIST shall deliver up the kingdome to God the Father; and cease to raigne, not as God, for so he is equall with the Father, but as mediator. For then all his redeemed ones are embraced with the everlasting armes of blessednesse: and for the rest he shall never make intercession, for they had never part in his redemption. Vp goe the Saints and Angels in their eternall Quire, owne sinke the reprobates and devills to their eternall fire, where the one shall live singing, and the other live burning, so long as there is a God in heaven.

Thus Power had her day in creation, Providence hath her day in Preservation, Mercie had her day in redemption, and Iustice must have her day in retribution. That great Sonne of righteousnesse appeareth in foure signes of his Zodiacke. In his conception he came through Virgo, he was borne of a Virgin. In his Birth, through Gemini; two natures being united in one Person. In his Resurrection he was found in Leo, triumphing like a victorious Lion over all his enemies. When he comes to udgement, he shall appeare in Libra the Balance; justly waighing out to every man a portion of reward, according to the proportion of his worke. This is his second comming; the first was of Grace, this is of Iustice. The first was to propiciate, not to judge. Ioh. 3.17. God sent not his Sonne to condemne the world but to save it. The second shall be to judge, not to propiciate. Ioh. 5.22. The Father judgeth no man, but hath committed all judgement unto the Son. In the first he came a Physitian to heale, in the next an Avenger to punish that would not be healed. Then a Lambe to suffer, now a lion to triumph and conquer. His first comming was soft, as the dew upon the mowen grasse: his second shall be terrible, in lightning and fire.

Seeing there must be a Iudgement, and we must all be judged, let us prepare our soules for a good answere. CHRIST bad his Disciples, when they were brought before mens Iudgement seates, to study no answere: but let every one study an answere before he comes to this Iudgement seat. Yet alas, what answere can be made? If God contend with us, we cannot answere him one of a thousand. Iob 9.3. Quae verba [valent] contra verbum? CHRISTS word must stand. Iob 31.14. What shall I doe when God riseth up? and when he visiteth, what shall I answere him? If great men = themselves more than God, Quid facient, what shall they doe? If covetous men love money more than Christ, what shall they doe? If men have robbed the Lord of his Patrimonie, what shall they doe? Here is a Quid facient for all. Men have now their colours, reasons, pretences, and qualifications; but then what shall they answere? The wicked shall plead to Christ; we are the worke of thy hands; but he will reply, you have lost my Image and superscription. But Lord, remember thy Passion; Yes, but this is no time of compassion. The sentence is terrible. Matth. 25.41. Depart yee cursed into everlasting fire, Mat. 25.41. prepared for the devill and his Angels. When they shall cry; Lord, though we may not ascend with thee unto glory, yet let us abide still on the earth, statu quo prius; nay goe, Depart. If we must goe, let it not yet be farre, not out of thy sight and gracious presence; nay depart from me. If we must goe, and goe from thee, yet let us have a blessing with us: nay, depart yee cursed. If we must goe, and from thee, and with a curse, yet somewhat qualifie thy anger, and let our curse be but easie: nay, depart yee cursed into Fire. If we must depart from thee, cursed, and into fire; yet let not that fire burne long suffer it to be soone extinguished; nay, but goe into Everlasting fire. If there be no remedie, but we must goe from thee the God of glory, and with a Curse, the character of infelicitie: and into fire, torment in extremitie: and that everlasting, without hope of recoverie: yet let us have some pleasant and loving company; nay, but the very devill and his Angels. A heavy doome, which if we desire to evade, let us before the day of tryall make sure the Iudge: if we can get him our friend, we shall speed well in the Iudgement.