An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...

Verse 4. For if God spared not the Angels that sinned, but cast them downe to hell, and delivered them into chaines of dark∣nesse to be reserved unto judgement.

The Analysis.

NOw the Apostle proves that which he had before laid downe concerning the punishment that should befall false teachers. The conclusion of this arguing is, 1 In gene∣rall propounded of all the wicked, v. 9. For there is the conse∣quent part of that connex axiom, the antecedent whereof be∣gins v. 4. and is shewed by the connexion If, as, If God spared not the Angels, &c. Then afterwards in speciall, of these false teachers themselves and their followers, v. 10. In the generall conclusion, v. 9. he doth not barely set downe the condemna∣tion of the wicked, but also by a copulate axiom joynes to∣gether with it, the deliverance of the godly from that tempta∣tion, which ariseth unto them by means of the wicked. And the reason is, because the Apostles purpose was, so to reprove the wicked, that he might in the mean time comfort the god∣ly, and strengthen them against all the temptations, whereun∣to they were obnoxious by means of the wicked. In the ante∣cedent part of this arguing he sets downe three arguments, which are as so many examples & judgements of God against the wicked; & they may make three syllogismes to prove one and the same conclusion. The first example is of the Angels that fell, v. 4. The second is of the old world, v. 5. The third is of Sodome and Gomorrha. The syllogismes are knit together, after this manner: If God spared not the Angels, nor the old world, nor Sodome and Gomorrha; then he will not spare these false teachers; nor the like wicked men; But the former is true, by the testimony of Scripture, Therefore, &c. These examples in respect of the generall conclusion, which is set downe, v. 9. are as spe∣cies unto their genus. But in respect of the speciall conclusion w^ch is set down, v. 10. they are as comparata, partly alike, part∣ly greater. That wherein they are alike, consists therein, as God condemned those sinners so also will he condemn these. Their inequality therein; if God spared not his most excellent crea∣tures, the Angels, nor the old world, nor those cities; then much lesse will he spare these false teachers.

The Doctrines arising herehence.

Doct. 1. The judgements of God which he hath executed from the beginning of the world were ordained to be examples for us.

This is evidently gathered from all this arguing of the Apo∣stle, and it is plainly taught us, verse 6. So 1 Cor. 10. 6. they are called types, that is, ensamples; which appears also by vers. 11. which sense of the words Beza and others have missed.

Reason. The reason of this truth is Gods unchangeable na∣ture and constant justice, whereby he is alwayes like himself, not only inwardly and in himselfe, but also outwardly to∣wards us in the dispensation of his punishments and rewards, if we look to the substance of God. Hence is it, that by this argument the godly are both confirmed in their hope, Isay 59. 1. & 9. 9. 10. and assured of the destruction of all their ene∣mies, and of all those that give themselves over unto impiety.

Vse 1. This may serve to instruct us, so to read the sacred History, not as we read profane histories and fables, either for delight, or to be informed only in the knowledge of the times, or in things that have bin done; but alwayes to observe Gods warnings and apply them unto our own use.

2. To admonish us, not to deceive our selves, as if we had a priviledge to sin above other men, or as if God wold not deale so severely with us, if we should continue in our sins, as he did heretofore with those whom he destroyed: * Other mens harmes should teach us to beware of the like sins. In the first example we have, first, The object of Gods judgement, The Angels that sinned. Secondly, the manner how he dealt with them, If he spared them not. Thirdly, the degree of this judge∣ment, present, and to come: present, that they were adjudged unto damnation; and to come, that they were to be reserved unto judgement. The fin of the Angels is not particularly set downe in the Scriptures, because it doth not so much pertaine to our edification and salvation, to know their sin, as it doth to know our own sins. But in generall we are taught, that they kept not their first estate. Iude v. 6. that is, they left that estate wherein God had placed them, and afterwards exercised en∣vie, lying, murther towards men. We are taught also that the number of those that fell was great; thence it is that the Apo∣stle

here speaks in the plurall number. They are said to have been cast down to hell, 1. By reason of the change of their estate, because from that wonderfull high condition, which they had received by creation, they were cast downe to the lowest of all. 2. By reason of the change of their place, be∣cause from the place of blisse, where they were round about the throne of God with the other Angels, they were thrust downe into a lower place fit for sin and misery: But that this place is in the lowest parts of the earth, as the Papists would have it, it cannot be shewed out of the Scriptures, but rather the contrary: for they are said to be in the aire, and to rule there, and to go about the earth seeking to devoure men. This at least is plaine out of the Scripture, and it should suffice such as are not over-curious: 1. That they suffer a great change of estate. 2. That they are excluded from their first habitation. 3. That they are in that place, where they receive poenam dam∣ni & sensus, the punishment of losse, and the punishment also of sense. They are said to be delivered into darknesse, partly in respect of sin, partly in respect of misery: for both are sig∣nified by darknesse in the Scriptures. They are said to be deli∣vered into chains, by a metaphor taken from malefactors that are condemned, who are kept inprison bound with chains. Now these chains are, 1 A hardning in their sins. 2 A de∣spaire of all deliverance. 3 A fearfull looking for that misery whereof mention is made, Heb. 10. 27. 4. The providence of God which alwayes watcheth over them, to keep and punish them. They are said to be reserved unto judgement, because they are bound so fast with these evils, that they can never e∣scape; and yet these are but the beginnings of the evils, which they must farther undergo.

Doct. 2. There is no dignity that can exempt a sinner from the judgement of God.

This is gathered from the nature of the Angels.

Reason. Because dignity doth not lessen the sin, but aggra∣vate it. For he that hath received much, owes much, and of him much is required.

Vse. This may serve for admonition, that men should not trust to such staffes of reed.

Doct. 3. That severity is due unto sin, that sinners should not be spared.

This is gathered from these words, He spared not.

Reason 1. Because sinners alwayes abuse the goodnesse of God.

2. They spare not the glory of God, but themselves.

Vse 1. This may serve to instruct us, to ascribe it unto the grace and mercy of God, that he hath hitherto spared us.

2. To exhort us, not to contemne this long-suffering of God, but thereby to be led unto repentance, Rom. 2. 4.

Doct. 4. By sinne a sinner is cast downe from the place and condition which he had before.

This is gathered from these words; cast down to hell.

Reason. Because sin is an aversion from God. Now as the communion which we have with God, makes us to ascend in∣to a high condition, even into Heaven it selfe, so that our con∣versation is in heaven, as it is Phil. 3. 20. So also aversion from him makes us to descend, even untill we come unto hell it selfe.

Vse. This may serve to admonish us, not to trust the devill, nor our own imaginations, as if we could ever attain any good by sinning. For so our first parents were deceived, when they thought to make themselves like unto God by sin, they were made like unto the devill.

Doct. 5. The darknesse of misery followes the darknesse of sinne.

This gathered from these words; delivered them into chaines of darknesse.

Reason. Because the light is the same, whereby we are dire∣cted, and whereby we are perfected; therefore the privation of perfection and happinesse followes the privation of di∣rection.

Vse. This may serve to admonish us, alwayes to walk in the light, as children of the light, if we desire to avoid utter darknesse.

Doct. 6. Sinners are held in sinne and in their misery, as it were with bonds.

This is gathered from that: Chaines.

Reason. Because the sins themselves are the snares of the de∣vill, 2 Tim. 2. last. Lam. 1. 14. There are other reasons given of this thing in the Analysis.

Vse. This may serve to admonish us, betimes to pray for deliverance from our sins, which then we shall obtaine, when we do flye unto Christ, who gives deliverance unto the Cap∣tives, Luke 4. 18.

Doct. 7. The extreamest punishment of sinners is deferred unto the last judgement of God.

Vse. This may serve for instruction, that no man should please himselfe therein, that he suffers afflictions in this world, as if therefore he should escape free in the world to come, which is the miserable comfort of some men.