William Jenkyn
Two parts are here to be explained.
1. Their title. Wandring stars.
2. Their estate. To whom is reserved &c.
In the first, their title, two things are to be opened.
1. What the Apostle here terms these seducers.
2 Why he so terms them.
1. What he here terms them. viz. 1. Stars. and those 2. Wandring Stars. ἀστὴρ sive ἄστρον secundum aliquos derivatur ab אש quòd a stra πυρινὰ putent esse, id est, ignea, unde et ignes et flammae pro stellis &c. sidus quia sidat, insidat, codemque loco stet, Varro vocatum vult. Alii deducunt à σὺν et εἴδω, scribendo cum y, sydus. q. sit signum in quo simul stella conspiciantur. Lorin. in loc.
1. Stars, ἀστέρες. Not to enquire whither the word ἀστὴρ be derived from the Hebrew אש, signifying fire, because stars appear fiery, by poets called fires and flames; or ἀπὸ τῆς ἀστραπῆς, because of its coruscation and shining, or from the word ἄστατος, because a star is never standing stil, but alwaies in motion: nor to discourse of the magnitude, numbers, motions, influences of the stars. The nature of a star properly so called, is the same with that of the heaven, wherein its placed; the Scripture mentions no difference between their nature; and the parts of simple bodyes, (such are the heavens,) are of the same nature with the whole. Besides, if the stars were not of the same nature with the heavens, they should be of an elementary nature, and so their motion should be direct and straight; whereas its ever circular. And yet a star is not so transparent, subtil, and thin a body as is the other part of the heaven, for if so, it could not shine, reflect, and cast forth light, more then doth the orb or heaven wherein it shines. A thin and diaphonous body, as the air, may receive, but not reflect light. It hath therefore more thicknesse and condensation, then the other parts of the heaven, that so it may reflect and cast forth those beams which are cast upon it by the sun; and in respect of that compactnesse and thickness wherein the star exceeds the other part of heaven, the orb or heaven in which the star shines, is not unfitly compared to meer and pure water, but the star to water congealed or turned into ice, Ipsi coeli quantum ad omnes partes in se quidem luminosi sunt, Lumine corum substantiam penetrante, non tamen nisi ratione astrorum, possunt lumen de se refundere Ex hac sua densitate et Compactione, habent ut possint radios solares ad se emissos reflectere. Titelm. phys. p. 98. or (as some make the comparison) the heaven wherein the star is placed, is like a broad and plain plank, or cloven board, but the star like the knot or knurle in the board.
2. Wandring stars Gr. ἀστέρες πλανῆται.
There are two sorts of wandring stars. 1. Such as are commonly and properly called the seven planets, which are termed planets or wandring stars, not because they wander more then other stars, or are rovingly and uncertainly carryed hither and thither, (for they have a most constant and regular motion, which they duly fulfil in their set and definite times;) but they are called wandring; or planets, because they proceed in their orb, by various and different motions, keep not the same distance nor situation among themselves, nor one place under the firmament; nor are alwaies of one distance from any of the fixed stars, Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna. but move sometimes more swiftly, sometimes more flowly; and are sometimes higher, sometimes lower, sometimes appearing with more light, sometimes with less, yea sometimes not appearing at al, Unde Cicero planetas dictos existimat, per antiphrasim: q. minime errantes. according to their particular motions.
The other sort of wandring starrs, are but appearingly such, and improperly called such, and they are termed ἀστέρες διάτζοντες, (or according to Aristotle ἀστέρες διαθέοντες,) such as dart, Stella discurrentes, transvolantes, trajicientes. leap, and run hither and thither, and wander into several parts of the heavens, and (oft) fal down upon the earth, they being only hot and dry exhalations gathered together in a round heap, and yet not compacted throughly, elevated unto the highest part of the lower region, and there only kindled by antiperistasis, Ovid 2. Metaph. De coelo lapsa sereno quae si non Cecidit, possit cecidisse videri, Saepe etiam stellas vento impendente videbis precipites Coel• labi—Virg. 1 Georg. Decidua sydera. Plin. and seeking to ascend higher, by the sudden cold of the middle region are beaten back, and so appear as though stars should slide and leap from place to place. I conceive that Christ speaks of these stars, Matth. 24.29. where he saith, the stars shal fall from heaven. Thus Aug. l. 2. de civ. dei cap. 24. vid. Lud. Viv. Comment.
And that our Apostle speaks of these stars, as it is the opinion of Junius, Perkins, Diodat, and also of sundry among the Papists, as Cajetan, Lapide, Lorinus; so seems it very probable, considering that tho the 7 planets have various & different motions in their orbs, yet their motions are so regular and constant, that they are certainly known even before they have fulfilled them, and also give clear direction to a man concerning times and seasons, and the parts of the heavens and earth; and therefore it seems not probable, that the Apostle would call these seducers wandring stars, or (as the Syriack) seductrices, or (as the Arabick) caliginosas, by comparing them to the seven planets: And besides, as the punishments contained in the former metaphors of trees, clouds, waves, are the continuations of the three foresaid resemblances, so the punishment which the Apostle subjoynes, [blackness of darknesse] seems a continuation of the metaphor of wandring stars & is such as agrees not to the seven planets, but to these meteors or transitory impressions or exhalations, which though for a time they flame and blaze brightly, yet quickly go out and end in soot, smoak, and black darknesse.
2. Why doth our Apostle here call these seducers stars, and wandring stars.
1. By giving them this title of stars, I conceive our Apostle intends either first to shew their duty, which was as Christians, especially as teachers of others, to shine like stars before others, both by their doctrine and life, and by both to be holily influential upon them: or 2. (rather) the Apostle by calling them stars, would insinuate what they desired to be esteemed and accounted among the people, namely the eminent and glorious lights of the Church, such as were fixed in heaven in respect of their meditations and affections, such as directed others in the way to heaven, afforded spiritual heat and life and quickning to them; whereas indeed, they were but false lights, wandring stars, such as led or rather mis-led people into the waies of error and destruction. And both these reasons of the Apostles calling these seducers stars, are made more then probable by that frequently used and elegant comparison of scripture, wherein the Ministers of the Church are set forth by stars. Dan. 8.10. Rev. 12.4. Rev. 1.16. Rev. 2.1. Dan. 12.3. They who turn many unto righteousnesse, shal shine as the stars. Apoc. 1.20. the seven stars are the Angels of the seven Churches, &c. and most fitly may the Ministers of the Church be compared to stars. In regard 1. of their nature: a star is of the same nature with the heavens, celestial, not Elementary; Ministers should be pure, Job. 25.5. 1 Tim. 4.12. 2 Cor 6.6. blamelesse, inoffensive; they should teach facienda et faciendo, voce et vitâ, by lip and life, tongue and hand; their profession is holy, they are compared to Angels, called holy Angels; the prophets were called holy Prophets: In their heart they should experimentally find the work of holinesse, and in their conversations express it. 1 Cor. 3.5.6.7 Ephes. 4.11. 2. It is the nature of a star to be receptive of light, and that from the Sun; Ministers should abound in the light of knowledg. They are called lights; their lips should preserve knowledg, they should be apt to teach: and as the stars beams are borrowed from the sun; the calling, gifts, abilities of the Minister are from Christ; he hath set them in his Church, he is with them, without him they can do nothing; he gives them work, strength, successe, wages.
2. Stars in respect of their situation and position, they are high placed above the earth; and thus Ministers should be stars advanced above others, as in respect of their calling, which of all others is the most excellent and honourable, and of their gifts of wisdome &c. so of that high regard, and reverend esteeme, double honour which the faithfull should bestow upon them. As they have the highest place in the Church, so walking worthy of their place, they should have the highest place in the hearts of beleevers; but especially they should be high and heavenly in their aimes, affections, Conversations: they should carry themselves as the Prophets and Ministers of the most high; they should not undertake their high and glorious function for low and base ends, for honour, wealth, Ease, but for the advancing of Christ, the bringing of soules to heaven. Their affections must not be set upon these things which are below: money and possessions should lye at their feet, not their heart. An earthly minded minister resembles a clod, not a star; their Conversation should be in heaven. A Star would give no light, if it were not in heaven. Instruction is made profitable to the people by the heavenly carriage of the minister: Stars are of a round sphericall figure, and an orb or boul toucheth the earth not as a plane, but only in puncto. A little earth should seem enough to a minister, 1 Tim. 6.8. And as the greatest stars, in regard of their distance from the earth appear but small, so those ministers who in gifts, and graces are most Eminent, 1 Cor. 4.9.13. are yet in the opinions of men, small, vile, Contemptible, the off-scouring of the world, and basely esteemed: this is their lot, but withall, Mat. 20.26. it should be their Care to be little in their own esteeme, though never so higly advanced above others, considering that as Gods free love gave them their place, and glory, so their own pride may quickly take away both from them.
3. Stars in respect of the different degrees of their glory. One star differs (saith the Apostle) from another star in glory. 1 Cor. 15.41. There is one glory of the Sun, another of the Moon. In Christ Jesus is the fulnesse of light and knowledge, and to his Ministers he variously and differently dispenseth his gifts, there are difference of administrations, diversities of gifts, diversities of operations, 1 Cor. 12.4, 5.6. though the same Spirit, Lord, God. To one is given by the spirit the word of wisdome, to another the word of knowledge, &c. the selfe same spirit dividing to every man severally as he will. Ministers have gifts differing according to the grace that is given them. There are severall notes in Musick, yet all make up one harmony; and there are sundry and different qualifications in Ministers, yet all tending to the Churches use and benefit. And therefore
4. Stars in respect of their usefulnesse and beneficialnesse to the Church. Stars are not made to be useful to themselves but others. Ministers must not seek their own, but others good. Stars give direction, light, influences, &c. Its a great help to mariners, when they can see a star in a dark night. When Paul and they sailed with him could see neither Sun, nor star for their direction, they were without all hope of coming safe to Land, Act. 27.20. Many poor souls are cast away for want of ministers to direct to Christ: they should be like that star, which shew’d the Wisemen where to finde Christ. And (as they did, so) people should rejoyce with exceding joy when they see such a star. Ministers (as stars) should give light to, and be the light of the world, both in respect of Doctrine and Conversation. A minister must not hide his gifts & put his candle under a bushel: nor should others extinguish these Lights, either by withdrawing the oyle of maintenance, or blowing them out with the wind of persecution. These stars must shine though dogs bark, though men shut their eyes, and in a night of persecution; yea then most brightly. Their light should shine that God may be glorified. 1 Tim. 4.12. They must be examples in word, Conversation, Charity. &c. 2 Tit. 7. 1 Pet. 5.3. 1 Cor. 4.16. 1 Cor. 11.1. In all this shewing themselves patternes of good works ensamples to the flock, that others may follow them. In short, ministers (as stars) must be Common goods, usefull by their influences of warmth, moysture, to refresh and to make fruitfull the weary, the barren hearts of their hearers, to beget and increase grace in them; and although they see not a desired successe of their labours, yet they must not refraine their influences, nor be discouraged with the earths unfruitfulness,
God speaks of the Pleiades and Orion, Job. 38.31. which are a company of stars in the heavenly Orb; Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? When the Pleiades arise, its Spring; they open the earth, they make herbs and flowers grow, the trees to sprout, and the plants to wax green. Orion produceth cold, the Winter comes when that shewes it self. Good Ministers (as the Pleiades) quicken the heart, warm and make it fruitful in holiness. Bad Ministers (like the stars of Orion) cool and dead peoples hearts to all goodness.
5. Stars in respect of their swift and Constant motion; they must be stars for motion, as well as for promotion: Tis true, their motion should only be in their Orb and Sphere; they should not so visit others Dioces, as to neglect their own; nor be Busie-bodies in other mens matters, nor intangle themselves in the affairs of this life, nor follow other vocations, lest they teach those of other vocations to fall into theirs; they must not leap out of their own element, nor forsake the employments of Prayer, Study, Preaching, &c. In worldly affairs, they should be as fish out of the water; but yet in their own Orb let them move: Loytering is unsutable to a Harvest-man; they must be Workmen that need not be ashamed; its better to be worn with using, then rusting. Pauls glory was not, that he Lorded it, but that he laboured more then they all: they must never think their labour is ended, till their life be ended: they must look upon their motion and work as circular, it must ever return; and the end of one service, is to be the beginning of another: their lives must be a succession of labours, praying, studying, preaching, conversing; (yea (if God wil) conflicting must be added) like the waves of the Sea, overtaking one another: The wages will countervail for all.
6. Stars, in respect of their Duration and Continuance. They are set in a Firmament: All the powers of Hell, shall never utterly remove Ministers. Till we all meet in the unity of the faith, &c. We shall have Pastours and Teachers. Jer. 31.36. The Ordinances of the stars, are such, as shall not depart from before God: They are established for ever: Jer. 33.25. God hath made a Covenant with the day and night, not to be broken: Till the end of the world, there shall be stars in the Heaven, Ministers in the Church; Christ will be with them, and therefore they must needs be to the end of the world: Could they have been pul’d down, that work had long agoe been done. When Satan the Dragon did his utmost, he left two parts of three behind; and that third part which he swept down, were not fixt in their Orb, not faithful to their trust, but wandring stars: but they who are in the right hand of Christ, shall never be pluck’d away; Christ will have his number alwaies. And they who will go about to pull the stars out of his right hand, shall feel the strength of his right hand. The destroying of the Ministry out of the Church, is but a vain attempt; and yet, though these stars shall shine to the end of the World, they shall shine no longer. When the night of sin and ignorance is at an end, when the Sun of Righteousness shall arise, and the Lord Jesus himself shall come, there will be no more use of these stars. When we come to drink out of the Fountain, we shall no more need the Bottle: Prophesies shall fail, Tongues shall cease, Knowledge shall vanish away: When that which is perfect is come, 1 Cor. 13.8, 10. then that which is in part shall be done away. Christ shall both succeed, and exceed them. All the stars in the Firmament, cannot make a Day; nor can all the Teachers in the world convey that light, which Christ will afford in Heaven. Oh how gloriously will our Sun shine, when all the (somtimes) glorious stars, shall be swallowed up in his glory!
2. The Apostle cals these Seducers not simply stars, but wandring stars: And why wandring stars? (understanding such as are sliding, gliding, shootting, falling stars?)
1. In regard of the matter of these stars: They were but earthly exhalations, when they seemed to shine in all their glory; they were not of that pure Celestial nature, with those stars which they did so resemble; they had Earthly, or as Austin speaks of the rich Glutton, they had animas triticeas, wheaten hearts, they sought themselves; their belly was their God, they minded earthly things: Earth and Slime was their food and fewel: and when the earthly exhalation of Profit, Pleasure, and Honour was spent, these stars went out: They were not like stars that shined to benefit the earth, but meerly to be fed, and by being fed by the earth. They were slimie, sensual, unclean creatures, when they were most shining; servants of corruption: They taught false Doctrines for filthy lucres sake, and steered their Course by the Compass of Profit; so that though the world (had they been true stars) should have been guided by them, they were guided by the world.
2. In respect of their outside shewes and hypocrisie: Though they were but slymie matter, yet they had a bright and shining appearance; They transform’d themselves into Angels of light. They had a glorious outside, and an inglorious inside; like those false Teachers among the Galatians, they did onely εὐπροσωπῆσαι, make a fair shew outwardly. A wandring star, hath nothing of a star but the shew; and these nothing of Ministers, but onely the Title; they were confutations of their professions, being without knowledge, vain janglers. their science was falsly so called; though they might term themselves Gnosticks, and pretend to be the only knowing men in the Church, they left the Scripture, and onely regarded Fables. They were stars without influences, they neither furthered the holiness, nor the peace of their Hearers; their Doctrines tended to carnal liberty and uncleanness; and soon did their mistaken Admirers find, that peace and true liberty could never be found in such waies.
3. In respect of their instability: A wandring star keeps no certain course: the skilfullest Astrologer knows not which way it will move. They who leave the truth, know not where they shall stop; the heart is onely established with grace: A soul without holiness, is a Ship without Ballast; it holds every thing, and truly holds to nothing. These Seducers, like a skipping, dancing star, wavered, doubted, were Scepticks in Religion, not settled in the Truths thereof, halting between several opinions; not placed upon a firm Foundation, nor partaking of the full assurance of understanding, neither firm to the Truth, nor their own opinions; forgetting what they have been, not understanding what they are, and not knowing what they shall be.
4. In respect of * 〈Greek〉, errare, Mat. 18.12, 13. and 22.29. Seducere; Mat. 24.4. Mark 13.5.6. Joh 7.12. inerrorem induci & seduci, Mat. 24.24. Luke 21.8. 1 Cor. 15.33. Errare & in errorem mittere, 2 Tim. 3.13. 〈Greek〉, seductor, Mat. 27.63. 2 Cor. 68. 2 Joh. 7. πνεύματα πλάνης, erroris, five errenei, 1 Tim. 4.1. seduction, and misleading of others. A wandring star, is an unsafe guide: The word πλανῆται, here translated wandring, comes from a word which signifies to err or wander, as also to seduce, mislead, or make another to err; and is a word borrowed from Travellers, who are wandring in a wrong way. The Syriack read this place, stellae seductrices. The unwary Mariner, Per devia ducunt. who sails by a wandring star, may as well dash upon a Rock or quick-sands, as hit upon his Haven. The Traveller, who follows a wandring star, must at best wander, and is in danger of falling into a River, or Quagmire. The blind lead the blind, and both fall into the ditch. The deceived Seducer, is also deceiving. Many follow these false, these fools-fires, though into pernicious wayes. Seducers have most Disciples; and though the Leader shall be deepest in damnation, yet the follower will be as comfortless, in falling with him, as inexcusable in following of him.
5. Lastly, Wandring stars, in respect of their extinction, and being put out. These wandring stars continue not. Seducers may flash, and blaze, and flourish for a while, but they are not permanent: The true star, shall stand as long as the Frmament; it may be eclipsed, and there may be an interposition of Clouds, to hinder its appearing; but never shall there be a destruction of its light. How frequently have we seen the Erroneous with their errours, like blazing Meteors, go out in smoak and stink, when the sweetly influential stars, the faithful Ministers of the word, have still increased in their pure lustre!
Seducers, like transitory Meteors amd impression, end (as I said in the former part of this verse) in the smoak of shame and dishonour here, when their errours are discovered; and hereafter, when for their errours they are punished: whereas he who is a real, fixed, influential star, continues to shine both in the brightness of the truth which he holds forth, and in the glory of that recompence which he shall enjoy: In respect of the former, the brightness of truth, even dead, he lives; the truth which he preached, lives for ever: Heaven and Earth shall pass away, but not one jot of his heavenly Doctrine. Do the Prophets (saith God by Zachariah) live for ever? but my words, Zech. 1.5. and my statutes which I commanded my servants the Prophets, did they not take hold of your Fathers? the truth lives, though the man dies. The Ministers may be bound, but the word of God (saith Paul) is not bound, its influence cannot be restrained. Heresie hath often dyed with the Heretick, but truth survives the Preacher. In respect of the latter, the glory of recompence, the true star, the faithful Ministers, shall shine as the stars in the Firmament, with the light of glory, who have conveyed to so many the light of grace: whereas, should the wandring star not be extinguished, and end here in the darkness of ignominy, and discovery of his black errour, yet his end hereafter shall be the blackness of darkness in hell. This for the opening of the first particular, Their title, wandring stars. The second followes: Their estate; To whom is reserved the blackness of darkness for ever.
Three things here are briefly to be opened: 1. The horribleness and dismalness of the punishment it self: blackness of darkness: 2. The certainty and unavoidableness thereof: Its reserved for them. 3. Its durableness and continuance: ‘tis for ever.
For the first: Σκότος ab ἴσχω, retineo quia per tenebras gradum sistere cogimur. The dismalness of their misery is set out by blackness of darkness.
As darkness is properly taken for the negation, defect, and privation of light; and according to the notation of the word, for such a want of light, as hinders a man from walking; like that Aegyptian darkness, by which people were constrained to sit still, Caligo tenebrarum, Bez. Perfectio tenebrarum, Arab. and not to rise out of their place for three dayes: So the addition of this word ζόφος, blackness, notes a further increase of this darkness, such (as is spoken concerning that in Aegypt) as may be felt; Darkness seems to be black. and thereby the same thing is imported with that of utter darkness, (Mat. 8.12. and 21.13. and 25.30.) i. e. such as is outmost and furthest removed from the region of light; for this Phrase blackness of darkness, Caligo Caliginosissima. Isa. 60.2. Gross darknes. intends as much, as most black, thick darkness; it being a kind of Hebraical Phrase, like unto that, Mat. 26.64. the right hand of Power; that is, a most powerful right hand: So Rom. 7.24. a body of death, is put for a mortal body: And Eph. 4.24. holiness of truth, for true holiness.
This thick, black, gross darknes, is not to be understood Properly, for that negation, Of this, see Part 1. p. 503. at large. or privation of light by reason of the absence of the Sun, &c: but Metaphorically, for great calamities and miseries. And in Scripture there is a three-fold misery set forth by darknesse:
1. External misery, John 30.26. When I looked for good, evil came unto me, and when I waited for light, there came darkness. So Isa. 5.30. If one look to the Land, behold darkness and sorrow. So Isa. 8.22. Zech. 1 15. Joel 1.2. Amos 5.20. They shall look unto the earth, and behold trouble and darkness. Isa. 47.5. Get thee into darkness, O Daughter of the Caldeans, &c.
2. Internal, comprehending 1. 1 Pet. 2.9. 1 Thes. 5.4. John 3.19. Darkness and blindness of mind; the want of the saving knowledge of God and his waies, Luke 1.79. To give light to them that sit in darkness and in the shadow of death, &c. Ioh. 1.5. The light shineth in darkness, &c. Eph. 5.8. Ye were sometime darkness, but now are ye light in the Lord, &c. 2. Spiritual dissertion, or the withdrawing of the light of Gods countenance; and thus Heman complains, Psal. 88.6. That God had laid him in darkness. And Isa. 50.10. Who is there among you, that walketh in darkness, and seeth no light? &c.
3. Eternal darkness. The miserable condition of the damned in Hell, by reason of their separation from God, called utter darkness, Mat. 22.13. and 8.12. because farthest distanced from the light of Gods pleased countenance; and this estate of misery is fitly compared to darkness, both in respect of the Cause and the Effect of darkness: 1. The (though only deficient) Cause of darkness, is the withdrawing of the light; so the separation from the favourable presence of God, Matth. 7.23. Matth. 25. is the greatest misery of the damned: the Hell of Hell, is to be without Gods loving and gracious presence in Hell. 2. The Effect of darkness, is horror and affrightment, and trouble. There’s no joy but in Gods presence, in that there is fulness of joy, The misery of this condition, see described, Part 1. p. 505. Aeternis tenebris damnari decet qui sese transfigurantes in Angelos lucis, veram lucem non praedicarunt, sed suasmet magis tenebras & caligines dilexerunt, & in meras errorum tenebras alies pracipitaverunt. Lorin. in loc. Rectè in tenebras tormentorum mittentur aeternas, qui in Ecclesiam Dei, sub nomine lucis tenebras inducebant errorum. Beza. Psalm 16. but without it, only weeping and wailing; blackness of darkness, thick darkness, purae tenebrae, not the least glimpse and crevis of light, and mixture of Joy. And most fitly is this punishment of blackness of darkness, threatned against these Seducers, who transformed themselves into Angels of Light, and yet held not forth the light of the Truth, but loved darkness more then light, and lead others into the darkness of sin and Error: and how just was it, that they should suffer by thick, true, perfect darkness, who deluded the world with seeming and appearing light!
2. For the certainty and unavoidableness of this punishment. Jud. saith, this blackness of darkness is reserved for them τετήρηται. The word properly imports the solicitous keeping and reserving of a thing, lest it be lost or taken away by others; a keeping with Watch and Ward, most accurately and vigilantly, as a Prisoner is kept. Hence it is that Act. 4.3. and 5.18. τήρησις is used to signifie a Prison. In this place therefore (as there is implyed Gods present forbearance to punish these Seducers with the blackness of darkness, it being reserved and kept for them, not actually (as yet) inflicted upon them, so) there is principally intended the certainty and unavoidableness of this punishment, and the impossibility of the pertinacious sinners escaping thereof. Nor is it any wonder that this estate should be thus certainly reserved for them; Denotat firmum & ratum divinae justitiae decretum de supplicio aeterno. Lorin. in loc. Κληρονομία τετηρημένη. 1 Pet. 1.4. the firm and irreversible decree (saith Lorinus, in this place Orthodox) of God to punish them for ever, or that ordaining them of old to condemnation, mentioned ver. 4. is here denoted, so that as in Gods decree, Heaven is an Heritance reserved for the Faithful; this misery is reserved for the wicked. Needs likewise must this punishment be reserved for incorrigible sinners, if we consider the Truth, Justice, Power, Omniscience of God; His Truth, it being impossible for him to lye; and who is as true in his threatnings against the obstinate, as in his promises to the returning sinner. His Justice, whereby he will not suffer sin alwayes to go unpunished, Rom. 2.5, 6. and will render to every one according to his work: His Power, so great, that none can deliver the wicked out of his hand; yea, so great, as that they can neither be able to keep out, nor break out of Prison; his Omniscience whereby none can escape, or hide himself from his eye. In short, needs must this blackness of darkness be certainly reserved, if we consider the foolish diligence even of sinners themselves; they daily hoarding up their own Damnation, and treasuring up wrath against the day of wrath; like some precious treasure which they keep so carefully, as if they were afraid that any should bereave them of it.
3. For the durableness and continuance of this their misery; the Apostle saith it was for ever. The misery, Everlasting chains under darkness, ver. 6. Everlasting fire ver. 7. and yet the equity whereof, see Part 1. pag. 508.588. Eternity it is that shall make their fire hot, their chains heavy, their darkness black and thick. How long doth a dark night seem in this world! but how dark will a (not long, but) eternal night seem in the next world! How hideous is that woe, whereby the wicked shall ever strive to part with that which they shall never lose, and crave that which they shall never procure! If it be so great a misery for a starving Prisoner to be kept without bread but for a day or two in a Prison; and to see through his grate, Passengers laden with that plenty of provisions, which he must not so much as touch, Oh what a woe will it be, for the Damned ever to see the Faithful feasting themselves in the fruition of Gods presence, and they to know that they shall eternally starve (and yet not dye) in the want of the least drop, the smallest crumb of that full Banquet of Happiness, which the Saints ever enjoy in Gods presence!
1. Observ. 1. The world, without the Word, lies in a condition of darkness. The Ministers of the Word, are the stars, the light of the world; take them away, and every place is full of darkness. The people to whom Christ preacht, sate (before) in darkness, in the region and shadow of death, Matth. 4.16. The Ephesians, sometime were darkness, (saith the Apostle.) Before the Gospel is savingly delivered, we are under the power of darkness; and darkness is that term from which we are called when we are brought out of our natural estate. And in three respects is the world without the Gospel, in darkness.
1. In respect of ignorance; 1. It knowes not God. The Gentiles are said to be such as knew not God: The Word only discovers him savingly, because it onely makes known God in Christ. The wisest of the Heathens, till this light came, could not know him; The world by wisdom knew not God, they worshipt the unknown God. 2. It knowes not the will and wayes of God: and this followes from the former, for he who knowes not what another is, cannot know what he loves. The will of God is only laid down in the Word of God. There is no service pleaseth him, but that which himself prescribes. The knowledg of the Heathen only serves to render them inexcusable for not doing what they knew, not able sufficiently to understand all they had to do.
2. The world is in darkness in respect of wickedness and unrighteousness. A man in the dark sits still and forbears to walk, as he doth who is in the light. Wicked men are unprofitable, slothful servants, unactive in the wayes of God, •zek. 15.45. not those by whom God gaines. They are like the branches of the Vine, in building, good for nothing. He who is in the dark, wanders, stumbles, or falls every step that he takes. Every wicked action, is a falling into a slough, and down a precipice, a deviating from the way of Gods Commandments; and therefore sin is in Scripture called a work of Darkness. Yea, they who are in the dark, are not ashamed of the filthiest garments which they wear, or of the uncomeliest actions they perform; and they who are without the light of the Word, in a night of sin and ignorance, blush not in the doing of those things, which he, who is Spiritually inlightned, is ashamed to hear, behold, or think of. What profit (saith the Apostle) have you in those things whereof you are now ashamed?
3. The world is in darkness, in respect of fear, horror, and misery: Men in the dark, tremble at the stirring of every twig: There were they (saith David, Psal. 14.5.) in great fear: and it is called their fear; Fear not (saith the Prophet, Isai. 8.12.) their fear. It is only the light of Gods countenance which scattereth the clouds of fear. Till fury be taken out of God, fear can never be removed out of men; but through the fear of death, they are all their life time subject to bondage; Hebr. 2.15. when any misery befals them, they tremble, as did the Elders of Bethlehem at Samuels coming, they not knowing whether it comes peaceably or no: nor is it any wonder that the darkness of fear, should here seize upon those who expect utter darkness hereafter in the everlasting separation from the light of Gods countenance, wherein there is fulness of joy, and pleasures for evermore. We see (then) the true cause, that the world hath ever so much hated the word, which discovers its deeds of darkness. I have given them thy word (saith Christ) and the world hath hated them; Joh. 17.14. and he who was the word Incarnate, was also hated by the world, because he testified that the deeds thereof were evil. Hatred is the genius of the Gospel (saith Luther) the shadow which ever attended upon the Gospels sunshine. Though Saints are blameless and harmlesse; the sons of God without rebuke; Phil. 2.15. yet if they wil shine as lights in the midst of a crooked and perverse nation, they must look for opposition; but how irrational and groundlesse is this hatred of the world! for though the word manifests its deeds of darknesse, yet withall it discovers its destruction in eternal darknesse; and were the light thereof beheld and loved, it would prevent it and lead by the light of grace, to that of glory.
2 Obs. 2 Great is the difference between the light which shines here, and that which we shall behold hereafter. In the night of this world, we have stars to give us light; we have a light which shines in a dark place; but when the sun shall arise, 2 Pet. 2. all these stars shal be put out: Prophets, Evangelists, Pastors, Teachers, are given but til we all meet in the unity of the faith, and of the knowledg of the Son of God. Eph. 4.13. and then prophesies and tongues shall cease, knowledg shall vanish away: when that which is perfect is come, that which is in part shall be done away, when we shal behold the light of the sun, we shall no more want star-light, or candle-light; the immediate vision of God, shall abolish these: the people of God shal be above Ordinances and Ministry, when they shall be above sin and error: In heaven, all our difficulties and knots shal be untied: though here we are doubtful of many truths, yet in heaven we shall truly have cause to say, now Lord, thou speakest plainly, and not in parables. He who died in his child hood, in heaven knowes more, then the wisest Solomon ever did upon earth; and that little light or speak of joy which here the Saints had, shall in heaven be blown into a flame, their bud of joy shall there be a ful blown flowre; Psal. 97.11. here light is sown, but there shalbe a harvest, a fulnesse of joy: Oh blessed estate!
3. Obs. 3 People should labour to walk and work by the light of the Ministry. Yet a little while (saith Christ) is the light with you, walk while ye have the light, John 12.35. let us walk decently (saith the Apostle Rom. 13.13) as in the day. The light of the Gospel must put Christians upon a two fold manner of walking and working.
1. Speedily. 2. Accurately.
1. Speedily. Our light is not lasting, our candle may soon be put out; the most brightly shining Minister, shall ere long, be put under the bushel of the grave, if he be not before blown out by the blast of Satans rage, and the worlds persecution; your fathers, where are they? and the Prophets, do they live for ever? Zech. 1.5. The light of life is but very short, but the light of the seasons of grace are far shorter. A book which is not our own, but only lent us to read on, and that but for a day or two, we make much hast to read over. In the grave, there is no more preaching, no more hearing of Sermons; The living, the living they only praise God, and preach to men; short seasons require speedy services. Oh what a shame is it that we should have torn so many books, worn out so many Ministers, and yet have learned no more lessons I which of us can promise to our selves, that our light shall shine half so long, as we have formerly abused it, and wantond in the shining of it? Oh what would damned spirits give for one glympse of ministerial light again! would they not (think we) might they have such a favour, plie their work faster then ever they formerly did, or now we do? we have scribled out much paper to no purpose, we are almost come to the end thereof, and had we not then need behusband our time, and write the closer?
2. Let us walk and work accurately in the shining of ministerial light; decently, precisely. Though our light be but star-light in comparison of what it shall be in heaven, yet it is sun-light, compared with that which shined in the time of the old Law, and since in the daies of Popery; we are now neither darkned with Jewish shadowes, nor popish fogs; we live under the clearest dispensation of the covenant of grace; we therefore live worse, than did they in those times, because we live not better: How many Kings and Prophets would have thought themselves happy, to have seen one of the dayes of the Son of man which we enjoy! our great salvation neglected, wil be damnation great and heightned; what a shame is it for us, that many have done their masters work better by dim moon-light, than do we by clear sun-light! How shameful is it for us in the light of the Gospel, to shew our selves in the filth and sordid rags of sin and profanenesse! Cast off the works of darknesse in a Land of light.
4. Observ. 4. Its an high degree of impiety for any, especially for those who pretend to be inctructers of souls, to mislead and seduce others from the right way. The sin of these Seducers, it was to be false Lights, and wandring and misguiding Meteors, who pretended to be the eminent and true Teachers of souls, and to be both influential and directing stars. Severely do we find Christ denouncing woes against the Scribes and Pharises; and with much holy acrimony doth he reprove them for being blind and mis-guiding Guides, calling them several times fools and blind: Mat. 23.16.17, 19. And verse 26. he names the Pharisee, Thou, blind Pharisee: And (whosoever (saith Christ) shall break one of the least of these Commandements, and shall teach men so, he shall be called the least in the Kingdom of Heaven: that is, shall be contemned, and not counted worthy to be so much as a Member of the Church of God in the New Testament. The Apostle Paul sharply expresseth himself against seducing Teachers, calling them the Ministers of Satan, 2 Cor. 11.15. False Apostles, deceitful Workers, verse 13. Grievous Wolves, Dogs, Acts 20.29. Phil. 3.2, &c. How sad a complaint is that of the Prophet! Isa. 3.12. They which lead thee, cause thee to erre. And Chap. 9.16. The Leaders of this people, cause them to erre, and they that are led of them, are destroyed. And Jer. 23.13. I have seen folly in the Prophets of Samaria, they have caused my people Israel to erre. No sins are so eminently, and inexcusably sinful, as those committed against mens callings and professions. What wickedness greater, then for a Judge to be unjust, for a Physician to be a Murderer, for a Seer to be blind, for a Guide to misguide? Tis not so heinously sinful for any, as for a Teacher of souls, to be a deceiver of souls: Who shall shew a soul the way to heaven, if a Minister (like Elijah, who pretending to lead the blind Syrians to Dothan, guided them to Samaria, where they were in the midst of their Enemies;) shall lead them the way to Hell? Who should save life, if they who should break the bread of life, give poyson in stead of bread? Or if they whose lips should feed many, only infect and poyson many? And further, what seduction is so destructive as soul-seduction? Is the misery of leading mens bodies into Ditches and Quagmires by a fools fire, comparable to the woe of being led into the pit of perdition, and the ditch of hell and damnation by an erroneous Minister? he that is mis-guided into hell, can never be drawn out again: here tis true, vestigia nulla retrorsum, no coming back. The cheating a man of his money, though it be a loss, its a recoverable one; but he thats deceived of his soul, guld out of his God, what hath he more to lose, or what possibility hath he ever to repair his damage? There is no folly so great, as to be coggd and inticed out of life eternal; nor any deceit so cruel, as to cheat the soul: nothing can be light, wherewith the soul is hurt. Oh how deeply then is God provoked, when he delivers up a people to the mis-guidings of Seducers! Its better ten thousand times to have a tyrannical Prince over our bodies, then to have a treacherous Pastour over our souls; and yet how do people groan and sigh under the former, and how slightly do they regard the latter! Surely, if for the sins of a people, their Magistrates are oppressive; for their sins it is, that their Ministers are erroneous. How just is it with God, that they who will not be Disciples to truth, should be Proselytes to errour! that when none will follow the seeing Guide, many should follow the pernicious wayes of the blind Guide! The true deserving cause of peoples seduction, is, (as the Prophet speaks) The people love to have it so. The Prophets prophesie falsly, and the people love to have it so; Jer. 5.3. They will not indure sound Doctrine, they will not suffer a Micaiah to instruct them, and therefore God sends them a Zedekiah to seduce them. They who received not the love of the truth, had strong delusions sent them from God, and upon them the deceivableness of unrighteousness took hold, 2 Thess. 2.10, 11. The Prophet is a fool, (saith Hosea, Chap. 9.7.) The spiritual man is mad, for the multitude of thine iniquity, and the great hatred. The instructers of Israel, were foolish, blind, and erroneous; because the iniquity of the people in rebelling against the light of truth, had stirred up God thus to shew his great hatred against them. God never sends darkness among a people, till they shut their eyes against the light. If we will imprison truth, God may justly set Seducers loose. Oh labour then to follow true, if you would not be misled by false lights; and to be directed by fixed, if you would not be seduced by wandring stars. To conclude this needful point (then) with caution both to Ministers and People: To the former, I offer my humble thoughts in this hearty request, That they would consider, the best of them have sins enough of their own to answer for, without contracting more by the misleading of others. As inexcusable it is, for Ministers to lead people in a wrong way, as for people not to follow Ministers in a right way. If then we would not mislead any in this night of darkness and sin, let us be sure to be fixed stars our selves: let us neither be Planets nor Meteors, let us be fixed to our Scripture Principles, deliberately chusing what we should love, but then stedfastly loving what we have chosen. They who are to lift up their voyce as a trumpet, If the stars and sea-marks should change their places, & remove to and fro, the passengers, who look for constant direction, are in danger of being carried and cast upon quick-sands & socks. must not give an uncertain sound. A Minister must be fixed in the Scripture orb, not having a particular motion of his own, but being meerly carryed according to the motion of that his Orb. In all the reproaches a Minister meets with for turning and moving, let his evident adhering to the word, manifest that tis not the Shore, but only the Boatman that moves; the times will at length come up to a Minister, if he be stedfast; however, let him take this for an invincible ground of incouragement, He shall be blessed in directing those who will not be directed by him; Whosoever doth, and teacheth men to observe the Commandements (saith Christ) shall be blessed, Mat 5.19. though he cannot prevail with men to observe them. Christ propoundeth not the conversion of people, as a property of a faithful Minister, but the doing and teaching the will of God. To people, I present the needfulnese of taking heed that they be not misled; to beware of wandring stars, false Prophets, Seducers. Its possible to follow a mis-leading Guide with a good intention, but not with good success. It may be equally hurtful to receive the word of God, as the word of man; and to receive the word of man, as the word of God. Hearers must take nothing upon trust; they must love men for their Doctrines, but not imbrace Doctrines for men: They must try the spirits, examine all by the Word, and suffer no opinion to travel, unless it can shew the Scripture Pass, and pronounce its Shiboleth. The Scripture (like a sword of Paradse) should keep errours from entring into our hearts. We should not be like Children, to gape at, and to swallow whatever any puts to our mouths. In understanding we should be men, and every opinion which cannot endure the beams of Scripture sun, is to be thrown down as spurious. Build your faith upon no emenency of man; ever be more forward to examine, then to admire what you hear; call none Master but Christ; the errour of the Master, is alwaies the tentation, oft the destruction of the Scholar.
5. Obs. 5. Great is Gods forbearance towards sinners. Blackness of darkness is reserved for them, not presently inflicted upon them. Frequently doth the Scripture proclaim Gods long-suffering, and his being slow to anger: The Apostle mentions his forberance and long-suffering, Rom. 2.4. He endured with much long-suffering the vessels of wrath fitted to destruction, Rom. 9.22. He gave the old World an hundred and twenty years space of repentance. He endured the manners of the Israelites forty years in the Wilderness, Acts 13.18. Four hundred years he spared the Canaanites, Gen. 15.16. And sundry waies may this greatness of Gods long-suffering be amplified. 1. He forbears punishing sinners, though he see their sin, and be most sensible thereof; he sees all the circumstances of sin, the most secret and retired wickednesses in the heart, all are naked, ript up, ransackt, anatomized before him; men forbear to punish men, because they know not the secret machinations of mischiefe, which are against-them but God, though he beholds all, yet he spares long. 2. He doth not only behold sin where it is, but lothes it wherever he beholds it; though he sees it every where with an eye of observation, yet no where with an eye of approbation. Sin is opposite to his very nature; man may love sin, and yet be stil a man; but if God should love sin, he should cease to be God: he is under sin, as a cart pressed with sheaves, Amos 2.13. All the hatred that man bears to all the things in the world, which are either hateful or hurtful to him, is not comparable to Gods detestation of the least sin. 3. He is able to punish sin, wherever he either looks upon it or loathes it. As the secretest sinner is within the reach of his eye, so the strongest sinner is within the reach of his arm: he is as able to throw a sinner into hel, as to tel him of hel; he in all his forbearances, loseth not his power, but exerciseth his patience; he can, but wil not punish. 4. He doth not only forbear punishment, but seeks to prevent it: He waits that he may be gracious. He is not willing that any should perish: he strikes more gently for a while, that he may not strike eternally; and he stayes and warns so long, that hee may not strike at all. 5. He not only suffers sinners long, but all the while he puts forth mercy towards them, upholds their beings, feeds, heals, helps them. Sinners all the while they live, spend upon the stock of mercy; God is at much loss, and great charges, in continuing those mercies, which they ravel and wanton away unprofitably. 6. He forbears to punish, without expecting any benefit to himself by it: If his long-suffering bring us to repentance, the good redounds to us: It is then (as the Apostle speaks) salvation. He loseth nothing, if we be lost; he hath no addition to his own happiness, if we be happy. 7. He is patient and long-suffering to sinners, who is much, nay infinitely our superior, and more excellent then are we. Here, a King, the King of kings waits for Beggars; our Lord and Master stands without at the door and knocks: Oh infinite condescention! How widely doth Gods carriage towards man, differ from mans towards man? We (poor worms) have short thoughts; man will presently upon every affront or neglect, be ready to call fire from heaven; tis well for poor sinning man, he hath to do with a long-suffering God: His fellow-creature could not, would not be so patient. God truly shewes himself a God, as well by sparing, as by punishing: I am God and not man, and therefore (saith he) the seed of Jacob are not destroyed. We further may gather, that its no sign that men are innocent, because they are not punished: It follows not, because they are great, that therefore they are good; this followes only, God is good. Nor doth Gods forbearance prove a sinner pardoned, it only speaks him for a time (though the Lord knows for how short a time) reprieved. Justice is not dead, but sleepeth. God is sometimes said to hold his peace, never to be dumb: though he be long-suffering, yet he is not ever-suffering. Gods patience, shewes not that God will alwaies spare us; but that we should now repent. It is not a pillow for the presumptuous, but a cordial for the penitent. God will require interest hereafter, for all his forbearance. The longer the Child is in the womb, the bigger it will be when it comes forth. Judgment delay’d, will be increased, unless prevented. Justice comes surely, though slowly to the impenitent; the blackness of darkness is reserved for them, who are unprofitable under light: If Patience make thee not blush, Power shall make thee bleed. O thou (though) forborn sinner, labour for faith in threatnings; take heed of self love, and shunning the thoughts of that severity, the feeling whereof, thou canst not shun. Study the end of Gods forbearance, and the vanity of all earthly refuges, and reliefs, against punishment rseerved for an incorrigible sinner.
6. Observ. Ult. Things earthly should teach us things heavenly. Its our duty to make a spirituall improvement of earthly objects. The Apostle makes use of clouds, trees, stars, waves, to spirituall purposes. The world is a great school to teach us the knowledge of God. 〈Greek〉. Though we have a superiour doctrine, yet we must not neglect this. The Prophets, Apostles, and Christ were much in this kinde of instruction, by similendes taken from the creatures; every of which is a ladder made of many steps to raise up to God. A paire of spectacles whereby we may read God, the more clearly and plainly. Our meditation should be like a Limbeck, into which flowres being put, sweet water drops from it; and out of every earthly object put into our meditations; some heavenly considerations should be drawn and drop. All the creatures in generall, Agustine saith, be more doubted whether he had a soule in his body (the effects whereof were evident,) then whether there were a God in the world. Solil•• l. 31. we should improve to the Learning, 1. of Gods nature, and 2. our duty. His nature, The invisible things of God are discovered by the creatures, Rom. 1.20. His power, in making them of nothing, and upholding them (as he made them) all with his word. His eternity, for he that made them, must needs be before them. His wisdome is manifest in the beauty, variety and distinction, order and subordination of one to another, the exquisite cunning in the frame of the smallest creature. His bounty and goodness, in the endowments bestowed upon every one in its kinde, his large provision for them all.
We should likewise 2. improve all the creatures in generall to the learning of our own duty. As 1. to depend upon him for all necessaries, Act. 17.28. Rom 11.36. Psal. 104.29. Deus mundum animat. Audimus Creaturam tribus vocibus, nobis loquentem, prima vex dicit, accipe: secunda dicit, redde: Tertia dicit, fuge. Accipe beueficium, redde debitum, fuge supplicium. Hug. de sanc. vic. l. 2. de Arc. mor. c. 4. as they doe for provisions, their eyes waiting upon him: we must knock at his door, and go to his fountain, Cast our Care upon him; in him we live and move, and have our beings. Of him, through him, and to him, are all things: he is the great householder of the world. Jezreel cryes to the corn, wine and oyle, these cry and call to the earth, this calls to the heavens, but these call to God, upon whom they all depend: and shall not we doe so? 2. All creatures teach us to love him and serve him, they being love-tokens, God loving us better then them; and all being instruments of punishment, if we fail in our duty. They all serve the Lord by a perpetuall Law. The winds and the seas obey him; fire, snow, hayl &c. Psal. 148.8. All the creatures, even frogs, grashoppers, lice, are his souldiers. He is commander in chief, they are all at his beck. In obedience to him they will run from themselves, and cease to be themselves; the sun will stand still, goe back, the sea will be a solid wall, the fire will not burne, iron will swim. And they serve us all so constantly day and night: they serve us with their sweetest and choycest gifts: the Sun with influence of heat and light. Trees with delightfull fruit, and beasts with fleece and life, to their own wasting and destruction. Oh how should we serve him even to the loss of the best things we have, and how should the constant standing of the creatures in that station wherein God at the first set them, make us ashamed of our apostacy from God and rebellion against God!
3. All the creatures in general teach us earnestly to expect a better condition than that which we now injoy. The earnest expectation of the Creature (saith Paul) waiteth for the manifestation of the sons of God. Rom. 8.19. If there be something in the Creatures (groaning and travelling in paine untill now, tired out by mans sin, and made subject to vanity) like an earnest expectation of, and waiting for this manifestation; should not man who is the sinner, and hath made the creature subject to vanity, who hath also reason, and who shall partake of more happinesse by that manifestation, much more desire and look forit? shall man (of all Creatures) rest in, and be contented with a state of vanity? The very unreasonable, yea insensible Creatures, will teach us to soar to a more heavenly pitch of spirit.
And as all the Creatures in generall may (thus) be improved spiritually, so 2. may every particular Creature severally, whether in heaven or on the earth. For heavenly Creatures, the Psalmist tells us Ps. 19.1. The heavens declare the glory of God, and the firmament sheweth his handy work. Ps. 8.3. When I consider thy heavens, the worke of thy fingers, the moon and the stars which thou hast ordained, what is man? &c. The pure and excellent matter of the heavens speaks the greater purity and excellency of the workman; how pure also our hearts should be, which are his lesser heaven; and how pure they should be who expect to live in those heavens, into which no impure thing must enter: how hatefull also sin is to God, who for mans sin will one day set this beautifull house on fire. The height of the heavens, shewes the infinite height, and honour, and majestie of him whose standing house is above all the visible heavens, whose pallace, seat and pavillion is in heaven above. The circular, round figure of the heavens teacheth us the infiniteness and perfection of the maker. The firmness and stability of the heavens, declares Gods truth and unchangeableness, whose word is their pillar; the safety likewise of that place to lay up our treasures in: their swift motion and revolution in 24. houres, instructs us of the readiness and swiftness which we should express in duty. The light of heaven (of so unknown a nature) shewes us the incomprehensible nature of God. The diffusiveness and Comfortableness of light, speaks what Comfort is in the light of his face, which (as light) though imparted to thousands, yet is not impaired or made lesse for the good of others. The purity of light contracting no filthiness, though looking into it, teacheth us his holiness, who though he sees sin every where, yet loves it no where, and is ever in an irreconcileable opposition against all the works of darkness. The oneness, brightness, purity, greatnesse, influences, eclypses of the Sun, teach us the sun of righteousness, the Lord Christ, is the only Saviour, most swift to help, the brightness of his fathers glory, holy, powerfull, infinitely usefull and beneficiall, the directer, enlivener, cherisher of his Church: and all this though darkned (once,) eclipsed and clouded with a naturall body and sufferings. The moon her borrowing of light from the Sun, her changes, spots, inferiority, governing of the night, disappearing at the arising of the Sun, speaks the dependency of the Church upon Christ, her many changes and various conditions in this life, her defects and deformities, subordination to Christ, as also the uncertainty and variableness of every worldly condition, the smalness and lownes, of all earthly enjoyments, their spotedness with many cares, fears, wants, their usefulnesse onely while we are in the night of this world, their disappearing and vanishing when the sun of righteousness shall come in glory. The stars, in respect of the constancy, continuance of their Courses in their orbes, Communicativenesse of light, differing one from another, their glistering, and influences, declare the stability of Gods promises to his Church, which can never be broken; Jer. 31.35. our duty to continue in our own sphere, to afford our help and light to them who stand in need The different degrees likewise of grace and glory hereafter, the clearest shining of grace in the night of affliction. Of the Clouds we have spoken before. The ayre also by its invisibleness, ubiquity, preservation of our life, should minde us, that God is, though he be not seen, that he is every where, within me, without me, included in, excluded from no place; the preserver also of our lives, in whom we live, move and have our beings. The windes by their thinness, piercing, powerfull motions, freedom, inconstancy, teach us as Gods invisibility, his irresistable power in his works of nature and grace, the free motion of the spirit, and the secret working thereof in the heart; Job: 3.7. Motum scimus, nescimus modum. Job. 7.3. so the vanity, and levity of man, and all humane things, the inability of any Creature to withstand God, the misery of those who are not built upon Christ as their rock and foundation, the unsetledness of the erroneous, tossed with every wind of doctrine. Of the earth likewise with the creatures there, as well as the heavens, should we make a spirituall improvement▪ Speak to the earth (saith Job. 12.18.) and it shall teach thee. How excellint (saith David) is thy name in all the earth? The earth (then) by its hanging on nothing, its stability, plenty, lowness, the labouring about it, and its receiving of seed, instructs us of the infinite power and strength of God, the ability of his word to sustain the burdens of the soul, the riches of his throne, whose foot-stool is so deckt; Gods goodnesse to sinful man, in spreading and furnishing for him such a table; his care for his people, he so cloathing the grass of the field, and providing for the very beasts; the unsutablenesse of pride to man, the earth being his mother, whence he came and whither he goeth; it teacheth us also wisdome, to get our hearts above these drossy, earthly objects, and to have our conversation in heaven, the pains also which we ought to take to dig deep for wisdome, which is more precious than gold, and to receive the seed of the word into a prepared soyl, a good and honest heart. The trees upon the earth, in respect of their variety of sorts, growth, shelter, fruitfulnesse, decay, teach us, that difference which is among men; some are wild trees of the wood, and of the field, without the Church; others are planted in the garden and ortyard of the Church: some have neither the fruits of holinesse, nor the leaves of profession; others have leaves, who are without fruit; others (trees of righteousness) have both: some are as the taller Cedars, some as the lower shrubs, some are rich and noble, some poor and contemptible in the world; but when both are turned to ashes, then both alike; the ashes of a beggar are as good as those of a King. Some men fall by old age and want of natural moysture, others are before their time cut down in their green years with the ax of death. There is no spiritual growth or continuance, unlesse we draw life from Christ our root; the more pruning, watring, and heavenly influences God bestowes upon us, the more fruitful should we be; the more laden with fruit, the more we should bow our selves down in humility and communicativenesse; the very grasse tels us we are withering creatures, and that the flourishing condition of the wicked is much more withering: The corn dying and fructifying, teacheth us the resurrection. Ask now the beasts (saith Job) and they shall teach thee: They all teach us the greatnesse of his possessions and riches, whose are the beasts upon a thousand hils: also the thankful knowing and owning of God; the ox knoweth his owner, and the ass his Masters crib. The Lion teacheth us the strength of Christ, and the cruelty of Satan. In the horse and mule, we see our untaught and refrectary nature: In the sheep our disposition to wander, and our duty to hear and follow our shepherd, and our helplessness without him; also his meeknesse and patience, Ut pastor docebat, ut ovis sil•bat. Aug. who as a sheep before the shearers was dumb, and opened not his mouth: In the lamb likewise observe him who was brought as a lamb to the slaughter; who was a lamb for innocency and gentlenesse, a sacrificed Lamb for spotlessenesse and satisfaction. The dog and swine wil mind us of the uncleannesse of sinners, and especially of the odiousness of Apostacy, which is a turning to the vomit, and to the wallowing in the mire. The serpent teacheth us wisdome to preserve our selves: Psal. 22. Job 12.7. The very ant, providence and diligence to lay up for the future: The despicable worm represents the lownesse of him for our sin, who was a worm and no man; the taking of beasts in a snare, should put us in mind of the snare of sin. Ask likewise (saith Job) of the fowles of the air and they shall tell thee. These may support faith, and scatter our distracting cares, they being fed though they neither sow nor reap; Their observing also of their several seasons, The Stork in the heavens knowing her appointed times, and the Turtle, Crane, and Swallow, observing the times of their coming, teach us to know the judgment of the Lord, and the day of our visitation; what a lively pattern of meknesse and simplicity is the dove! the early chirping and singing of the birds in the morning, may teach man his duty to praise God as soon as he awakes in the morning; as a godly man once said to a Bishop who was sleeping in bed too long in the morning, surrexerunt passeres, et stertunt pontifices. How much greater is the care of Christ in protecting his servants, than that of a hen toward her chickens, in gathering them under her wings! Speak to the fishes of the sea, (saith Job) these have a speech though they are mute. The sea it self by its rage, fury, and foaming, shews us the inconstancy and troublesomeness of the world, the unquietness of wicked men, the power of him who stils it and keeps it within its bounds: By its fulness notwithstanding the running of so many floods & rivers out of it, it directs us to him who is an inexhaust fountain of good, having never a whit the lesse for all he gives: the running of the rivers into the sea whence they come, shews that as all is from him in bounty, so all must be returned to him by duty: The fish themselves wil teach us the misery of want of government, Hab. 1.14. Prov. 10.23. Tit. 3.3. Joh. ult. Luke 5.10. Matth. 4.19. when men are as the fishes of the sea, that have no ruler over them, but the greater devoureth the less. Their sporting and skipping, speaks the disposition of sinners, who sport in sin as their element before they are catcht; and the power of the gospel, whereby they are taken: The fewness of those which are catcht in comparison of those which are left, shewes the small number of those who are taken with that net, compared with those who are left: In the catching (also) of the fish with a net or hook unawares, we are taught the folly of men taken with the baits of sin, who think not of their time, but are taken as fish in an evil net. In short, the whole creation is a scripture of God, Creati• mundi scriptura DeiUniversus mundus Deus explicatus. a book, and the heaven, the earth, the waters are three great leaves; the creatures contained in these are so many lines by all which we may read a Divinity-lecture. Though the creature is not able to lead us into a saving knowledg of the mysteries of Christ, yet it gives us such advan tages to know God, as willeave us inexcusable in our ignorance. How should this doctrine humble us, who by our apostacy are become the scholars of the creatures! Christians, who have both teason and grace, may learn from those who have not so much as sense and life: Adams knowledg of God, led him to the knowledg of the creatures, but now man by the creature, learns the knowledg of God; like Balaams ass, the creatures now teach their Master, man is now sent to their school, put back like an idle truant to the lowest forme; How happy were man, could he learn of the very ass, Oneramus asinum, et non curat quia asinus est, at si in ignem impellere, si in foveam praecipitare velis, cavet quam um potest, quia vitam amat, et mortem timet. Bern. which (as Bernard observes) wil bear any load because he is an ass; but if we offer to thrust him down some steep hil, or drive him into the fire, he holds back, and shuns it; whereas a blockish sinner hath no fear of that which brings eternal damnation? But (of all others) how justly reproveable are they who in stead of furthering their salvation, hasten their destruction by the creatures, in abusing them to excess, riot, gluttony?
To conclude this point, for the putting us upon making an holy use of created objects, let us consider that there is a double use of every creature, natural and spiritual. If we content our selves with the natural use without the spiritual, we do not take the one half of that comfort in the creature which God gave it for: and indeed, what do we more then the brute beast, which hath a carnal and natural use of the creature as wel as we? These seducers for knowing things only naturally (as we have heard) are compared to brute beasts; let us not therefore as children, look only upon pictures and gaies in our books, and gaze upon the gilded leaves and cover; but let us look to our lesson which we should learn therein. And let us know, we never use the creatures as their Lords, unlesse we see our Lord in them: a carnal man profits his body, a spiritual man his soul also by them; Every creature may be a Preacher to him, in whom the spirit first inwardly preacheth. A man may be cast into such a condition, as whereby he may be hindred from good actions; but what unlesse a bad heart, can hinder him from good meditation? And as it is with Bees, though they gather hony from a flower, they leave it as fragrant and fresh as they found it; so we gathering spiritual thoughts from our worldly enjoyments and employments, in stead of hurting and hindring them, we benefit and inrich our selves, and advance them.
