security not overthrow faith awaken not dishearken them And ever as the servants of God are afflicted so are they fitted for his service God is but trayning them to a due expertness in high emploiments The more any one contends for God the more let him expect to contend with Satan They who most stop the divels mouth least stop his malice Reckon upon Satans wrath if thou goest about Gods work they deceive themselves who expect to be quiet and serviceable at the same time such groundless apprehensions are but the inlets to apostacy and make us to forsake our duty because we cannot perform it with our outward ease To conclude Satans opposition should not discourage us from duty nay we should look upon it is an hopeful sign of the conscionable discharge of our duty Let us be sure that we are imployed by God in his work and that we labour to perform it after his mind and then let us account opposition our encouragement and crown as being that which almost only meets us in a good Cause 6 Decent burial belongs to the bodies of the departed Observ 6. God himself buried Moses nay as most think the grand Argument whereby Satan disputed with the Archangel Vid. Jun. in loc for the publickness of Moses his Sepulcher was the known fitness of bestowing a comely burial upon the bodies of Gods servants nor did Michael at all contend that Moses might not be buryed but that the Divel might not be at the Funeral or not have the interring of him Gen. 23. Nature it self teacheth a decency of Burial The very Heathens readily entertained Abrahams motion to sell him a Burying place yea they had it in their own practice Ver. 6. In the choice of our Sepulchers bury thy dead And want of burial is so hateful that some have been more restrained by the fear of not being buryed Gen. 25.9 Gen. 47.30 Gen. 50.25 then of dying Abraham was buryed in the same cave with Sarah after him Isaak Jacob Joseph there also was Rebecca bestowed And when the Kings and Judges of Israel are recorded their Burials with their places are also mentioned of which there are three ranks 1 Some deserving ill only buryed in the City of David the upper part of Jerusalem wherein was the Temple and Davids Palace but not in the Sepulcher of their fathers thus was Jehoram 2 Chron. 21.19 Joash who fell to Idolatry 2 Chron. 24.16 and Ahaz 2 Chron. 28.27 2. Others who were good Kings were buried in the City of David and in the Sepulchers of their fathers And 3. Some of the highest Merit were buryed in the City of David 2 King 9.37 in the Sepulchers of their fathers and in the upper part of the Sepulchers of the Sons of David as Hezekiah 2 Chron. 32.33 Nor was it a smal judgment that God inflicted upon Baasha and Jezabel Jer. 22.19 that they should be buryed in the bellyes of dâ—gs that Jehoiakim should be buried with the burial of an Ass drag'd out by the heels and cast into a ditch Isal 14.20 Psal 63 11. and that the King of Babylon should not be joyned with the Kings in burial Neither was it a slight imprecation which fell from David Let them be a portion to Foxes nor a smal threatning Jer. 14 16. That the bones of the Kings Priests and Prophets should be taken out of the grave and laid open to the Sun and Moon 2 Sam. 2.5 Hence David highly commended the burying of Saul though a bad man for a good work As of a sore judgement doth the Church complain The dead bodies of thy servants have they given to be meat to the fouls of the Heaven c. there was none to bury them Sutable it is Psal 139. that so choice and curious a piece of Gods work-manship as mans body should not be carelesly laid aside yea it hath been repaired redeemed as well as made by God Gal. 4.4 5. Eph. 1.1.7 1 Cor. 6.20 partner in Redemption with the soul and bought with the precious bloud of Christ The body also God hath sanctified it 's his Temple The Oyntment of Sanctification rests not only upon the head the soul but diffuseth it self to the body the skirts also 1 Thess 5.23 The chair where the King of Glory hath sate should not be abused With the bodies of our deceased friends we had lately sweet commerce The body of the wife was lately entertained with dear embracement The body of our child a piece of our selves The body of a dear friend what was it but our self divided with a several skin The body of a faithful Minister an earthen Conduit-Pipe whereby God conveyed Spiritual comforts to the soul The body when living was a partner with the soul in all her actions it was the souls brother twin what could the soul do without it Whatever was in the understanding was conveyed by the sense The soul sees by the bodies eyes hears by its ears works by its hands c. yea even now still there is an indissoluble relation between the dust in the grave and the glorious soul as the union of Christs dead body to the deity was not dissolved in the time of its lying in the Sepulcher Burying places were not among the Jewes called the houses of the dead but of the living The body is sown not cast away it is not dead but sleepeth The grave is a bed and the Church-yards sleeping places In short the glory of the bodies future estate challengeth the honour of burial All the precious Oyntments bestowed upon the dead of old had been cast away had it not been for the hope of a Resurrection A great Heir that shal hereafter have a rich Inheritance is regarded though he be for the present in rags And this decent burial of the dead discovers the more then heathenish barbarousness of Papists who do not only deny but recal the granting of burial to the dead bodies of the Saints Paulus Fagius Pet. Martyrs Wife digging them up again as they did at Oxford and Cambridg in Queen Marye's time Herein worse then heathens as testifies the greater humanity of allowing Interment in Alexander to the body of Darius Hanibal to that of Marcellus Caesar to Pompey The comfort of Saints it is that the happiness of their sâ—uls is not confined to the burial of their bodies Precious in the sight of the Lord is the death of his Saints Psal 116.15 Psal 139.16 who carefully keeps every one of their bones and as he left not one out of his book when he made them at first so to be sure neither shall one be missing when he will remake them their very bodies being the members of Christ and part of that lump whereof he was the first fruits Câ—r 15.20 To conclude this the care yet of a dead body should not be comparable to that of a â—â—ving soul What profit is it for the body to be embalmed
God will justifie if Satan slander 2. Never leave integrity to remove infamy He that will part with a good conscience to get a great name shall lose name and conscience too 3. Defend and plead Gods cause against false accusation If we be shields to his he will defend ours 4. Let us be as careful of the names of others as of our own Let us not receive believe laugh at the slanders cast upon others Our name will be entertained at our neighbours houses as his is at ours We must open our mouths for the dumb the absent the innocent 5. Be willing the godly should reprove thee He who wil not hear a just admonition may justly hear an unjust accusation the smitings of freinds will prevent the stabbings of enemies Godly rebuke embraced will preserve thee from reproach and being a by-word 6. Accuse thy self before God humble thy soul for whatever thy self and others can alledge Be more vile in thine own then thou canst be in the thoughts or mouths of others and thereby flie to Jesus Christ who will answer all accusations within or without thee the clefts of that rock being the best refuge against the pursuit of slanderous tongues Oh how sweet is it to say in the midst of slanders Well yet my soul God hath nothing to lay to thy charge 10. False accusers imitate Satan Observ 10 they are the Divels first born and bear his name Their tongues are set on fire of hell but of the greatnesse of their sin I shall have clearer occasion to speak in the third and last part of this verse as also of the helpes against it This for the first part of this verse the parties contending Michael the Archangel and the Divel The second followes the strife or contention it self Michael contending with the Divel disputed about the body of Moses EXPLICATION In the explication of this second part the contention it self I shall speak 1. Of this combat as it 's set out more generally so here it is said that Michael contended 2. As it 's set out more particularly in the particular case and cause in which he contended and so it 's said Michael disputed about the body of Moses 1. More generally It is said that Michael contended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forensis est et ad judicia spectat Justinian in loc the word saith Justinian is borrowed from courts of judicature and belongs to judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to contend in judgment The word in Scripture is used severall waies and oft it signifies to hesitate and stagger or doubt Rom. 14.23 Matth. 21.21 Rom. 4.20 And the word imports a doubting with a contention Qui haesitat al tercantibus sententiis secum quasi litigat et disceptat Bud. in comment He that doubts or hesitates in a businesse being by different opinions drawn several waies finding a strugling and a contention as Budeus notes within himself as unresolved what course to take Rom. 14.1 The Apostle speaks of doubtfull or contentious disputations or as the word signifies contentions of disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altercationes disputationum Beza Acts 11.2 They of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contended with Peter It may here be demanded What are those contentions between good and bad Angels It s answered That they are either about things 1. of temporall or 2. of spiritual concernment 1. About Temporals and so they contend the good Angels for and the bad against the outward welfare of the people of God Psal 34.7 The good Angels like Souldiers pitch their tents about the godly to protect them where Satan pitcheth his forces to destroy them Evil Angels strive to drive men into places of danger the Divel would have had Christ to have leapt from the top of the pinacle Mat. 6.4 but the good Angels keep us in all our waies and bear us up in their arms Psal 91.12 When Elisha was beset the mountain was full of horses and chariots 1 King 6.17 The Divel who stir'd up Daniels enemies to have destroyed him by the Lions was disappointed by that good Angel Dan. 6.22 who shut the Lions mouths The Angels of God defended Jacob from the fury of his brother Esau Gen. 32.2 into whose heart Satan had put it to contrive Jacobs death Satan endeavours the destruction of people and countries but good Angels fight for their safety When Satan prevailed with David to number the people 2 Sam. 24.17 he left him fewer to number by seventy thousand Michael the chief of the chief princes protected the Jewes against the tyranny of the Persians Dan. 10.13 2 King 19.35 And an Angel smote an hundred fourscore and five thousand which came to destroy Judah Exod. 14.19 An Angel went between the Israelites and the army of Egyptians When Satan stir'd up Jezabel to seek and vow the death of Elijah 1 King 19.5 persecuted Elijah was fed and preserved by a good Angel Divels labour to destroy the families and estates of the godly as in the case of Job the Angels of God are their guard when 't is for their good to protect them and encamp about their persons and habitations 2. The contentions of good and bad Angels are about Spirituall things Jesus Christ who is the Spiritual head and husband of the Church was by evil Angels with deadly hatred opposed good Angels admire adore advance him When Christ was in the womb Satan would have had his mother suspected of uncleannesse so that her husband was minded to put her away but the good Angel affirms that what was conceived in her was of the Holy Ghost The Divel sought to murder him in his infancy The good Angels appeared in multitudes praising God at his nativity and one directs Joseph to carry Jesus into Egypt for his preservation from Herods cruelty The Divell tempts Christ Matth. 4. and tosseth him from place to place The good Angels when he was afterward faint and weary came and ministred to him The Divel through the whole course of his life stirs up persecution and raiseth slanders against him enters into Judas to betray him and into the Jewes fasly to accuse and crucifie him but as one good Angel appeared from heaven in his agony strengthening him so would more then twelve legions of such had God but given a commission have waited upon him and rescued him from his enemies The Divels malice against Christ dyed not with him but to baffle the glory of his resurrection he suggests the aspersion of his Disciples their stealing away his body by night The good Angels attest the glory of his resurrection to those who came to the Sepulchre and afterward his Asrension to those who look'd toward heaven assuring them also of his return to judgment Nor is the contention of good and bad Angels lesse about the Church of Christ The good Angels rejoyce at the enlargment of Christ kingdome
the judg is here called a Lord but yet he is so the saints Lord as that he is also their husband How great is the difference 'twixt a guilty malefactors calling the Judg my Lord and a loyal wife her giving her husband that title Who is it that condemns if the judg accept acquit us he it is that shall judg us who also died for our sins The father hath delivered all judgment to him who himselfe was delivered for our sins and sent into the world not to condemn the world but that the world should be saved by him How shal he who was sent into the world to save believers condemn them how shall he who comes to condemn others for hurting them hurt them himself how shal he who the first time came to be put to death for them sentence them to die when he comes the second time How should he throw them away who was made their head to gather them together As therefore the believers of the old Testament longed to see the first coming of Christ when he came in the form of a servant so should the believers of the new Testament desire the second coming of Christ in glory when he shal come as a Lord the Lord cometh Of this before part 1. pag. 545. The nearer the day of Jubilee came the more the joy of prisoners and debtors was increased the nearer the day of our redemption approacheth the more should we lift up our heads 4. Obs 4. Christ wil be attended only by holy ones at the last day Holy myriads None shal meet with him in peace but they who first meet with him in purity He wil profess to the workers of iniquity at the last day that he knowes them not How unsutable to the dignity of Christ wil it be to be attended by those who have no better raiment then the filthy rags of sin If Achish an earthly King had no need of mad men what need wil the King of glory have of unholy men If he commands us here to have no fellowship with the works of darknesse wil he himselfe in that day of light and glory shew any love to them How shall Christ at that day acquit those openly from the guilt of sin who are not before parted from the filth of sin Men here in this world are oft ashamed of holinesse but at the last day it wil be the best ornament the best defence without it no man shal see God How shal Christ present unclean ones without spot before the presence of glory They who wil be ashamed of Christ here for his holiness shall deservedly hereafter find Christ ashamed of them for their uncleanness 5. How great is the patience and long-suffering of the Lord Jesus Christ who is contented so long to be hid and not to shew himself in glory to the end of the world suffering mean while his glory to be vailed yea trampled on by the wicked The heavens are now as a curtain between our eyes and his glory He is out of sight and among the most out of mind his patience is despised and the promise of his coming derided yea his very Saints do not so much believe love admire him as they should in regard of their sins and his hiding his face He forbears to shew forth his glory and power in judgment not constrainedly but voluntarily not because he cannot punish but because he would have sinners repent And all this time of his forbearance he sees all the impieties committed against him and indignities offered to him and his yea his hatred of all the sins which he beholds is infinitely more keen and intense then that of all the Saints and Angels in the world How unworthily and disgracefully was this Lord of glory used when he veiled and hid his glory here upon earth And yet I say with what patience and long suffering doth he forbear to manifest his majesty and greatness to the view of the world we poor worms have short thoughts and think a short time long and tedious ere our enemies fal and we rise but Christ suffers very long How patiently should we endure to have our glory obscured and injuries unrevenged since our Lord our master the judg himself is the greatest sufferer and yet voluntarily unrevenged 6. Obs 6. When Angels and Saints are in their greatest glory obsequiousness and serviceableness to Christ becomes them All the Saints and Angels of heaven shal worship and advance Christ when they appear in their highest dignity of him they wil not be ashamed when they are in their best clothes their robes of most shining glory when they lay off al their infirmities they throw off no love to Christ as Saints are made glorious in their bodies so are those bodies joyned to spirits made perfect in holiness and that holiness wil shew it self in duty and obedience How unlike to ten thousands of Saints are they who think they are too good to honour Christ when they are in outward glory and dignity when they are in their rags low and afflicted they wil then stoop to do something for Christ but when in their best apparel set up advanced to any pitch of worldly eminency they then think they shall spoil their clothes and disgrace their dignities by attending upon Christ Do Saints and Angels wait upon him in their glory and shal worms upon the dunghil think it much to serve him did he our Lord empty himself of glory to save yea serve us and shal not we his servants serve him when filled with glory Of this more pag. 457. Part. 1. Thus far of the first part of the description of the judgment viz. the coming of the Judg. The second followes the carriage of the Judg in judgment ver 15. and in that 1. His carriage toward all 2. Particularly toward the wicked 1. Toward all in these words To execute judgment upon all For this first Two things here require explication 1. What the Apostle here intends by execution of judgment How judgment is here to be taken and wherein the execution of judgment at the last day doth consist I have spoken at large before pag. 511 512 513. Part 1. 2. How it is said that Jesus Christ shall execute judgment upon all or concerning the universality of this judgment I have likewise spoken before pag. 532. Only as to this text it is to be considered that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly translated upon though sometimes it signifies adversus against cannot here be so rendred in regard Jude speaks of all the whole company of those who are to be judged whom he distinguisheth into good and bad in the next words to convince all that are ungodly among them and some namely the godly shall not have judgment executed against them although there shall be a judgment concerning and upon them to be sure in respect of an happy sentencing This word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take in that
Which is the second branch to be opened 2. The inducement encouraging to the duty of looking for the mercy of Christ It was a mercy whereby they should bee brought to eternal life Of this though wee shall enjoy it so much yet can we speak but little Under two words eternal life the Scripture frequently sets forth the state of the Saints of heaven which for its blessednesse is câ—lled life and for its durablenesse eternall 1. Life There is a threefold Life 1. Naturall consisting in the conjunction of the body and soule 2. Spirituall which is eternall life begun in respect of grace here 3. Eternall life in respect of glory hereafter whereby is understood all the happinesse to be injoyed in heaven As under the word death the greatest of evills are comprehended all the miseries inflicted for sin in this and the next state so in that of life of all things the most precious and the most set by are contained all the blessings to be enjoyed here and hereafter but because our happinesse cannot be perfect and consummat til we come to heaven that condition is principally and frequently called life Which life stands in our immediate communion with God in an unitive vision or in seeing and enjoying him Mat. 5.8 1 Jo. 3.2 Psal 16. ult c. Heaven is a low thing without God saith Angustin Whatever is lesse then himselfe is lesse then our desires In him is contain'd infinitely more then either we want or all other things in the world have his presence shall be our life and as it were enliven all things else which without him as here they are so there would be dead things In the immediate full and perfect not in respect of the object but subject uninterrupted reflexive unmixed enjoyment of this God stands life 2. Which in respect of its duration is call'd eternall as never to be interrupted and intermitted so without any end or amission and indeed this it is which makes all the enjoyments of heaven to be truly such and as the faggot-band whereby all the particular parcells of happinesse are bound and tyed together and without which they would be all scattered and lost Frequently is the life of glory said to be eternall Joh 3.15.8.51.11.25 c. pleasures for ever more a treasure in the heaven that faileth not Luk. 12.33 Extra jactum fortunae Extra periculum jacturae an eternall weight of glory 2 Cor. 4.17 a treasure beyond the reach of theefe and moth c. God the fountaine and treasury of life can never be exhaust The saints can never be willing to part with this God Enemies shall never be able to separate them A compleat happinesse to be truly and necessarily happy also OBSERVATIONS From the whole part 1. Obs 1. The hope of salvation is an helmet to keep off tentations to sin Eph. 6.8 The looking for the mercy of Christ quickens us in our course of Christianity The Apostle directs them to contend for the faith by looking for the mercy of our Lord Jesus c. 1. It purgeth the heart from fin Whosoever hath this hope purifieth himselfe 1 Joh. 3.3 He who looketh for Christ looks to be like him and therefore he conformes himselfe to Christ in purity He who lookes for great revenues within a few yeares will not cut off his hopes We may say of sinners as of some men who are adventurous in the world they have no thing to lose but rather remove impediments The looking for mercy and the living in sin cannot stand together The love of sin is the confutation of our hopes 2. The looking for this mercy damps our affections to the things of the world He who beholds the glorious sunshine of Christs appearance hath his eyes so dazled that he can behold no beauty in any thing besides He is like Jacob who when he was to goe to a rich Egypt and a deare Joseph was not to regard his stuffe Earthly objects which to earthly mindes seeme glorious 2 Cor. 4.16 to be a beleever have no glory by reason of that glory which excelleth Though Jezabel paints her face he throwes her down and treads her under foot 3. It makes us conscientious in holy duties Paul chargeth Timothy to keep the command without spot by an argument drawn from Christs appearance and upon this ground of looking for a reward from the chief Shepherd Peter warneth the Elders to feed the flock As we cannot conceive what manner of mercy for its glory it is which we look for so neither can we express what manner of persons we should be 1 Cor. 15.58 or what manner of performances ours should be for holinesse What manner of persons saith the Apostle ought we to be 2 Pet. 3.11 4. It engageth to patience under every difficulty and distresse Behold I come quickly hold fast that thou hast Rev. 3.11 Thus. 1 Joh. 2.28 Little children abide in him that when he shall appeare we may have confidence c. Non sunt condigna passiones ad cul pam quae remittitur ad gratiaÌ„ qua immittitur ad gloriam qua promittitur He who beholds a Kingdome appointed for him will abide with Christ in his tentations The drawing nigh of the Lords coming is the Apostles ground of patience Jam. 5.8 and 2 Thes 1.6 7. John Hus and Jerom of Prague appealed from the unjust sentences of men to the righteous judgment of Christ This dayes misery is not worthy of that dayes mercy Rom. 8.18 2 Cor. 4.17 No more comparable with it then is the uncovering of the head a trouble comparable to the honour of receiving a crown 1 Sam. 10. ult Saul held his peace though he were despised because hee was King How easily should our sea of honey swallow up our drop of vinegar Though godlinesse brings sufferings yet it affords encouragements like Egypt which though it were full of poysonous creatures yet full of Antidotes The reason why wee are cast away in tempests is for want of this anchor of hope of the mercy of Christ Let then O Christians the looking for this mercy engage you to duty Remember such mercy to be received deserves better services to bee performed Psal 36.5 As Gods mercy and faithfulnesse are put together so let not his mercy and our faithfulnesse bee severed Brethren if any shame could befall the Saints at the day of judgement it would be for this that they who have done so little on earth for God should receive so much in heaven from God Mercy It s mercy not merit Obs 2. that must stand us in stead at the last day Of this largely pag. 100. Part. 1. as also to this part may be reduced Pag. 101 102 103 104 105. Obs 3. the six Observations there handled concerning Gods mercy Of our Lord Jesus Christ How much are they mistaken who expect mercy and yet have no interest in Christ 'T is the mercy of Christ Christlesse persons are mercilesse
it Rom. 3.31 Matth. 12.26 The same thing is intended both here and Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Apostle speaks of Christs presenting to himselfe a glorious Church in which place the word present is taken from the custome of solemnizing a marriage First the Spouse was wooed and then set before or presented to her husband that he might take her for his wife to be with him Thus Eve was presented by God to Adam that he might take her for his wife Gen. 2.22 and Esther was presented to Ahasuerus to which custome Paul elegantly alludes 2 Cor. 11.2 I have espoused you to one husband that I may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present you as a chaste virgin to Christ And this presentation is said to be before the presence of his glory Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this glory is meant the beaming forth discovery manifestation of the excellency of Christ before the saints That of which Christ speaks Joh. 17.24 Father I will that they also whom thou hast given me may be with me where I am that they may behold my glory c. By which glory I understand not only that glory of soul and body which he hath in common with the saints subjectively abiding and inherent in him but also that which is bestowed upon the humane nature by the personall union and its exaltation to the right hand of God above all saints and Angels Before the presence of this his glory shall the saints be placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it coram Rev. 3.21 in conspectu in the full view of it in a clear and open vision not as having a glymps of this glory right against it The sunshine of Christs glory shall be full upon them and they look full upon it yea so as to be made partakers of it in their measure this Sun looking upon them will make them shine also Mat. 13.42 The wife of Christ shall shine with his beames and be advanced to his dignity so far as she is capable of it she shall eat and drinke with him at his table in his Kingdome Luk. 22.30 and Eph. 5.27 It s said she shall be presented a glorious Church Thus we see this glorious estate is generally propounded But 2. It s particularly exemplyfied and that 1. Negatively and so it s said he will present the saints without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreprehensible unblameable such as in whom the greatest Carper or strictest and most curious beholder shall not be able to behold any thing amisse no defect of what should be or excesse of what should not be The Church shall not have spot wrinkle or any such thing no staine or scar no freckle or deformity Nothing of staine or contagion received from others no wrinkle no defect of spirituall moysture nothing which may make her seeme uncomely in Christs eye not onely great and heinous sins which are great botches and boyles but every least speck and wrinkle shall be taken away Now sin is subdued but then it shall be rooted out Here saints are freed from the power of it but then from the presence of it also He who will wipe away all teares from the eyes of his Church will undoubtedly take away all matter of mourning from her soule Heaven would not be heaven to a saint could any spot continue in heaven But when sin is gone sorrow must needs flye away if the fountaine be dryed up the streames must needs follow Sin brought in teares and teares shall goe away with sin Because saints shall be presented faultlesse therefore with exceeding joy For 2. This glory is exemplyfied positively With exceeding joy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word imports an exceeding joy Gaudium gestuosum with an outward leaping dancing or some such cheerfull motion of body an exultation which is exprest in the gesture 1 Pet. 18. Vnspeakable is the joy in the hoping for this glory How great will the joy be of having it A Bunch of grapes greatly delights what then will all the Crop of Canaan It s call'd not only fulnesse of joy Gaudium est quoddam filentinm appetitum c quidam thronus jam considentis affectus quoddam sine sastidio epulum cord is quaedam mors desiderii quidam avaritia limes c. quoddam satis Nieremb de arte vol. l. 1. Prolep 5. but joy it selfe Mat. 25 41. And needs must it be so for what is joy but the quieting and resting of the soule in its object the filling it to the brim with what it desired Joy is the stilling of all our longings a cessation of all our cravings Joy to desire is what rest is in respect of motion When motion ends then comes rest When desire is fill'd then comes joy Now what crevis cranny nook or corner of the soule is there which shall not be satisfied in heaven by the immediate and perfect fruition of that chief good God himselfe who is the heaven of heaven and who shall fill the soule as those waterpots of Galilee were fill'd up to the very brims There shall be no empty spaces left in the soule untaken up He who hath fulness enough to fil himself a vast ocean must needs have enough to fill the soule comparatively a small vessell He who is selfe-sufficient alsufficient must needs be soule-sufficient Thus the person is described in respect of his power 2. He is set forth by his wisedome in these words The onely wise God 1. He is call'd God Of which largely before part 1. pag. 356 357. c. 2. He is call'd wise He oft in scripture hath the name wisdome it selfe Prov. 8.22 23 24. c. Christ is call'd the wisdome of God This his wisdome as here attributed to God is twofold 1. His wisdome of science or theoreticall wisdome whereby he is omniscient and with one immutable eternall act of understanding perfectly sees and perceives observes and knows all things 2. His wisdome of working Job 12.13 whereby he does all things both in respect of Creation and providence with infinite wisdome Oculus mundi according to the former he is said to be a God of knowledge 1 Sam. 2.3 There is no Creature that is not manifest in his sight All things are naked and opened unto his eyes Heb. 4.13 Known unto God are all his works Acts 15.18 He seeth under the whole heaven 2. According to the latter he is said to make all his workes in wisdome Psal 104.24 By wisdome he made the heavens Psal 136.5 Isa 40.28 Psal 92.6 By wisdome hath he founded the earth and stablisht the world Prov. 3.19 Jer. 10.12 c. 3. He is said to be onely wise Not to exclude the wisdome of the Father and holy Ghost but the wisdome of all the Creatures As God the Father is call'd the onely true God not to exclude the Son and holy Ghost And though the Creatures have wisdome yet is not theirs comparable