to Christs nor deserves the name of wisdome 1. For his wisdome of science which is 1 universal perfect compleat He knowes himselfe and all things Joh. 21.17 1 Joh. 3.20 Acts 15.18 Knowne to God are his works Psal 147.5 his understanding is infinite Whereas the greatest part of what man knowes is the least part of what he doth not know 2. Hee knowes things to come Isa 41.23 Men and divells cannot foretell future Contingents but either by Gods discovery Praescientia Dei tot habet â—estes quot facit Prophetas Tert. Potentiae divinâ— extenditur ultra futura or conjecturally His prescience hath so many witnesses as he hath made Prophets 3. He knows all things possible though they never shall actually be his knowledge is as large as his power and his power is such as that he can doe more then he ever will do An artificer may frame that house in his head which he never will set up with his hand God calleth those things that are not as if they were Rom. 4.17 4. He knows all things clearly particularly distinctly All things are anatomiz'd ript up before him Heb. 4.13 His knowledge is not as ours generall or confused We are said to know a man though we know not an hundred things in a man 5. He knowes the least things Every circumstance of every action His knowledge extends it selfe to every hair of the head Matth. 10.30 Every sparrow that lights on the ground 6. He knowes things with one simple view not as man by sense opinion relation reasoning and discoursing and drawing conclusions from proposition and gathering knowledge of that which is lesse knowne by that which is more knowne He is not for knowledge beholding as we are to the images and representations of things which first are printed on our sancy and thence offered to our understanding Hee goes not out of himselfe to the objects for knowledge He knew them before they were 7. â— Chron. 28.9 Jer. 11 24 17.10 1 King 8.39 Psal 139.2 Psal 94.11 Ezek. 14.3 1 Cor. 4.5 Matth. 9.4 Obliviscitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows the secretest things even the very thoughts of the heart he knows them when they are hee knows them before they are as what we do think so what we will think he puts thoughts into us he publisheth punisheth reproveth thoughts 8. He knowes permanently nothing slips out He forgets nothing his knowledg can neither bee diminish't nor increas'd And 2. for the wisedome of his working 1. He onely is originally wise the wisdome of the wisest is from him Bezaleels wisdome was bestowed by him hee tiacheth men wisedome all wisedome either speculative or practical is from Christ every candle received light from his The very husbandmans discretion is from God Isa 28.26 2. He onely is exactly perfectly throughly wise all his works for number measure and weight are done to the height of wisedome not one of the creatures could have been made in greater wisdome The fayrest copy that was ever written by the sons of men had some blots and scratches in it The wisest men sometime slip and sleep like the wise virgins 3. Hee onely is irresistibly wise there is no wisedome against him Prov. 21.30 None can goe beyond him He destroyes the wisedome of the wise 1 Cor. 1.19 and bringeth to nothing the understanding of the prudent 3. The person praysed is set forth from his goodnesse and compassion in saving Concerning the meaning of the word Saviour as also from what Christ saves and how excellent a salvation his is see before Part. 1. p. 195.196 197. 2. The second main part of this Doxology is The praise it selfe which is here given to Christ viz. the praise of Glory Majesty Dominion Power All set forth by the duration for ever ever 1. Glory By it I understand that infinite and incomprehensible excellency by which Christ excelleth all and for which he is to be honoured above all The glory of a thing is that excellency thereof Exod. 33.20 which causeth it to be in high esteeme and procureth fame and renown unto it The glory of his essence is the God-head it self When Moses desired God to show him his glory God answered Thou canst not see my face for there shall no man see me and live so that Gods glory is his face and his face is himself This Glory is the fountain of all glory and excellency in the creature All the creatures shine in any excellency with beams borrowed from Gods glory as the stars shine with the light they receive from the Sun And its brightnesse obscureth all other glory The glorious angels have wings to cover their faces otherwise the brightnes of Gods glory would dazle them The glory of God is without measure infinite above comprehension A light to which none can approach 1 Tim. 6.16 When God darted a faint ray of this glory upon Moses's face they were afraid to come nigh him How much more may any creature be afraid to come to God by reason of the incomprehensible shining of his glorious face When the Sun shines the Stars are not seen When Gods glory shines no other is seen 2. Magnifiâ—erâ—ia estâ— erum magnarum excelsatum cum animi ampla quadam splendida propositione agitatio atque administratio Cic de Juvent Majesty Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majesty or magnificence By this we are to understand that admirable highnesse and greatnesse amplitude splendor dignity of Christ as God which appears principally in his works thereby making himselfe wonderfull Psal 111.3 The works of the Lord are great and called wonderfull The royall Majesty of Solomon Ahasuerus Nebuchadnezzar in their apparell buildings feastings attendance c. were but sordid and contemptible in comparison of Gods Majesty shewn forth in the truth wisedome justice goodnesse power of his works In respect of these the Psalmist saith he is cloathed with honour and Majesty 3. Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying strength Luk. 1.51 sometime power and by consequent dominion I here understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength and ability of Christ whereby hee can doe whatsoever hee will This strength and might extendeth it selfe unto every thing that by power may bee done Is any thing too hard for the Lord Gen. 18.14 Psal 115.3 1 Job 4.4 Psa 147.5 Eph. 3.20 21. With God nothing is impossible Luk. 1.37 With God all things are possible Mar. 10.27 He is God Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are within the compasse of his power but such as import impotency and imperfection as matters of iniquity contradiction passion infirmity c. All the power of the Creature is derived from and subordinate to this 4. Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est jus proprie sed efficacia talis quae quod vult aequum aut iniquum facile effectum dat Grot. in Joh. 19.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
outwardly pompous in their attendance apparel diet buildings c. but let them shew themselves dignities 1 In their entrance into their places and 2. in their deportment when they are entred 1. For their entrance let it not be sordid and unworthy in the way of suing by freinds mony c. Such should be prefer'd not as would have places but such as places would have Olives Vines Fig-trees refuse their honours brambles catch hold on preferment Sauls modesty in hiding himself when chosen King detracted not from his dignity when he accepted it Cùm omnia faceret ut imperare deberet nihil faciebat ut imperaret It was an high commendation of Theodâ—sius the Emperor that when he had done all that could make him worthy to rule he would do nothing that he might rule The worthiest to govern are they often who think themselves unworthiest Eò dignior erat quo magis se clamabat indignum Hier in Epitaph Nepot Let Christ herein be the pattern who humbled himself but he left his exaltation to his Father How is dignity debased when they are advanced not who deserve best but bid fairest when mony makes the Magistrate and shall provide preferment for him who is not at all fit for that What wonder is it to see that they who buy their places deer should afterward sell justice deer also 2 In their deportment when they are entred let Magistrates keep up their glory by wisdome and understanding if no Christian much lesse must a Magistrate be a child in understanding A fool cannot be harmlesse A King in our English expression imports as much as cunning From the old Saxon word koning or knowing Wisdome makes a mans especially a Magistrates face to shine Wisdome and Magistracy cast a reciprocal lustre upon one another Solomons wisdom made him more glorious and sought to then his wealth It was a notable speech of our Henry the first A King without Learning is but a crowned asse That creature is but contemptible under the richest ornaments If a rulers calling hinders him from the study of many commendable parts of Learning yet let it put him upon such studies as are necessarily requisite to the understanding of government Prov. 14.8 The wisdom of the prudent is to understand his way 2 To preserve dignity a Magistrate in his place must carry himself couragiously Solomons throne was beset with Lions not with Apes they who oppose vice had need of heroical spirits cowards are fitter to be slaves then rulers A Magistrate in his own cause should be as flexible as a reed in the cause of God as stiffe as an oak a timorous ruler is a Hare in a Lions skin All dare meddle with him who dares meddle with none And its just with God that he should suffer by the subjects who dares not make their sins suffer by him 3. Let dignity be upheld by the hatred of covetousnesse base and filthy lucre how unseemly is it for a golden spade to dig in a dunghill for the robe of an Emperor to stop an oven Let not these who are called Gods grovel in the earth what is not cheap to him to whom mony is dear How unfit is it for a Magistrate to soar high in respect of his place and at the same time like the kite to have his eye fixed upon the dunghill or carrion It 's the judgment of God against covetousnesse that they who follow gain as their God shall yet account another a base miser for doing so It was a noble speech of Themistocles who seeing a precious stone upon the ground bid another take it up For thou said he art not Themistocles 4. To preserve dignitie let Magistrates carry themselves usefully industriously for the publick good There 's a neer conjunction between dignity and duty The shadow of honor attends upon the body of service It was a true speech of the wise old counsellers to Rehoboam 1 Kings 12.7 If thou wilt be a servant to this people c. they will be thy servants The tree which is most deeply rooted flourisheth and spreads most and the person who is most deeply and lowly engaged in service shall best flourish and spread in renown Empty are those Titles which are only obtained by Birth Retinue and Favour c. The Titles of Most Illustrious Excellency Right Honourable c. bestowed upon an uprofitable Governor are but nick names and upbraidings for his not being what he should and is said to be and as unduly given him as the names of wholesome drugs are put upon empty boxes in the Apothecaries shop 5. Let Dignity be upheld with piety Holiness is the lustre of all other accomplishments and the most lasting foundation of honour They that honour me will I honour If Religion at the Bar make the profane Magistrate to tremble much more may Religion on the Bench dismay a profane Offender When the Lusts of wicked Subjects make them willingly to reproach Religious Rulers their consciences shall make them unwillingly to honor them Never did those Magistrates long preserve their owne names who suffered Gods to be profaned The greatest Potentate on earth cannot be loose and ungodly by Authority their place will not bear them out in it Religion is no disparagement to Magistracy How needless how unsutable is it for great ones to fear nothing more then to have a name to fear God 4. Observ 4. How highly is God provoked when he makes these Dignities and Glories unglorious It 's no small offence that puts the Lord upon pouring contempt upon Princes that makes him stain the pride of their glory and cover it with shameful spewing When Manasseh shall be fetterd Jehoiakim be a broken Idol buried with the buriall of an Asse Jer. 22.19 24 and the Signet upon his right hand plucked thence and thrown on the dunghil Nebuchadnezzar turned into a Beast c. when the Lord deals thus with Rulers they should look beyond a rebellious head-strong people they have Negâ—tium cum Deo Their work is to look inward and upward to study what their sin hath been which hath incensed God to debase that which he commands all other to honour If the Lord suffer people to cast off the yoak of their obedience to Princes surely Princes did first cast off the yoak of obedience to God 1 Sam. 2.30 They who despise God shall be lightly esteemed If it be the Lord who subdues the people under Princes Psal 18.47 it is he that subdues Princes under their people Its God who stilleth the noise of the seas and the tumult of the people Psal 65.7 If he remove the banks and bounds of his protection the proud waves both of seas and popular tumults will overflow the highest mountains If at any time Princes are overborn by such an overflowing scourge let them examine themselves whether they have not transgressed the bounds of Gods Commandments whether if God deal with them as with Saul Manasseh
Sam. 12 27 sent messengers to David to come and complete the Conquest by taking it fully lest the City should be called after his name He knew the jealousie of Kings in point of Honour he wisely might remember that the attributing of more thousands to Saul then to Dâ—vid though but by female singâ—ers had almost cost David his life God is jealous of his Honour he will not give it to another nor might any one take it to himself Of this largely in my former Part Ver. 6 Page 486 2. The highest Dignity is to be much in duty Observ 2. In this word Archangel here is equally both comprised Superiority and Service an Archangel is in english but an high and supreme Messenger or Waiter The service of God is the glory of the highest Angel How poor a Creature would Michael have thought himself had he not been a Messenger to Christ It s wel observed by some that Angels are more frequently called by their name of Office then of Nature oftner Angels then Spirits as if they more delighted in their being dutiful then in their very being And a Saint is as thankful that God will deign to be his Master as a sinner is proud that he can make men to be his own servants The dosius the good Emperor esteemed this the highest of all his Titles Vltimus Dei servus The lowest servant of Christ A person is truly so honourable as he is useful Pauls glory was not that he had ruled and domineer'd but laboured more then they all yea in the meanest services for Jesus Christ not in planting of and preaching to Churches or in governing them only but in stripes 2 Cor. 11.23 24 25 prisons â—ourneyes weariness perils hunger thirst cold nakedness The meanest service about a King is honorable Many think the glory of a Minister â—r Magistrate consists in Revenews fat Benefices large Incomes shining Retinue but ask an Archangel and he will say it is in being a servant a messenger How unglorious is a man in Scarlet Purple Gold Crowns nay with the most Eminent and Angelical parts if he serve not Christ by all He is at best but like a smal letter in the midst of a great Gay where there is though much flourish little benefit much hinderance to the Reader Oh how happy we if among us every one in Eminency laboured to joyn the Arch and the Angel together otherwise he who is most eminent in Dominion may but prove an arch Tyrant eminent for Riches an arch Usurer eminent for Learning an arch Heretick 3. Observ 3 The soveraignty and dominion of God extends it self even to the highest of created beings Even from the lowest worm to the highest the Arch-angel all are at the beck of the great God as every soul must be subject to the higher Power so every soul and power must be subject to him who is the highest he who excepts himself Qui se excipit se decipit Bern. ad Eugem deceives himself The greatest are at Gods disposal they must either be voluntarie servants or unvoluntary slaves God is the God of the mountains as well as the valleys He is indeed the God of the valleys to fill them but the God also of the mountains so as to be above them to level and pul them down No proud Pharaoh must say Who is the Lord that I should let Israel go Angels are great and high but God is greater Angels excell us but God even them in strength infinitely more then do they the lowest worm If one Angel can slay an hundred fourscore and five thousand what can the God of Angels doe This lessons both high and low the higest adversary to take heed of opposing the high God Are they stronger then he If he was a fool who thought himself wiser then Daniel much more is he such who thinks he is stronger then God The proudest Pharaohs Eâ— k. 28 3. Nebuchadnezzars must either break or bend God will either be known of them or on them The great design that God had in sending Nebuchadnezzar from his Babel among the beasts was That he might learn this lesson that the Lord ruleth in the kingdome of men Dan. 4.17 and giveth it to whomsoever he will This is his controversie with us still and never will it end till he have prevailed over us and be seen to have the better of us This subjection to God is that lesson which sooner or later every one must learn The true interest and wisdom of the greatest Potentates is to learn it here in the way lest they perish from it It lessons also the poorest Saints as in all their priviledges God wil yet be known to be their Lord as wel as their friend and therefore will be serv'd with holy fear so in all their sufferings from their proud enemies they may say with Solomon There be higher then they Eccles 5.8 The Lord on high is mightyer then the noyse of many waters yea then the mighty waves of the Sea The great God is their good freind he who hath the service of Angels hath goodnesse and protection for them When the strongest servant in the house beats and abuseth them the weakest child of God may say I 'le tel my father He can and will redresse every Saints injury 4. Great is the comlinesse of order Observ 4 even Angels have and love it There are Angels and there is one at least Archangel In heaven There must be a disparity among men Unisons make no good Musick even among the creatures where God immediately manifests his presence there are Thrones Dominions Principalities Powers what the differenceâ—is we know not that there is a difference we know Nay the Divel who is the great enemy of order and government on earth observes and upholds a kind of order and rule in hell Even there is a prince of Divels and the Divel and his Angels Though it's true the most powerfull divel is the most powerfully wicked nor heaven nor hell allow of a parity though there be no good yet there is some order in hell Holy Angels are no friends to levelling They are mistaken phanatick spirits who think it a point of perfection to be without Superiours would they be more perfect then the glorious Angels The truth is they cry out for this liberty that they may be in slavery to their lusts which government curbs and not so much for that they hate government the love whereof is implanted in all by the light of nature as because they hate those hands in which it is they would fain get it into their own and could they once do so tho none could govern so ill yet none would govern so much as themselves who most cry down ruling They who most â—ppose Government in others most desire the Government over others Evil angels who will not be subject to God are most tyrannical over meâ—â— Satan who would not continue in the worshipping of
mistaken who account Spiritual showres their greatest plague and complain of these dewes of Grace as if they were a deluge of woe to whom the word of the Lord is the greatest burthen who cry out the Land cannot bear it A Church without a Preacher is as a Ship sayling in a dark night on a rough Sea without a Pilot. Never was Christ more moved in compassion toward the people then when he saw them scattered as sheep without a Shepherd They who would be rid of the Word would also be without pardon peace holinesse happinesse it being the Word of Faith the Word which sanctifies the Gospel of Peace the Word of life the Power of God to salvation Ministers are Saviours Watch-mâ—n Labourers in the Harvest Nurses Guides Builders Sowers Seers Light Salt Clouds c. VVhat then aâ—e places destitute of saving instruction but unsafe spoiled starved waste blind wandering unsavoury barren and yet how commonly do many curse the preaching of the word as the people who live under the torrid Zone do the rising of the Sun To conclude what apparent enemies are they to the souls of people who hinder the preaching of the Gospel who will not suffer it to run and be glorifiâ—d who revile and abuse the faithful Dispensers thereof an act no doubt of greater unthankfulness then to wrong and abuse a man who in a time of Famine should open his Garners for the relief of a whole Country 2 The greatest commendation of a Minister Observ 2 is industry for and usefulness to the souls of others Clouds are not appointed for themselves but to water the earth and in doing so they consume themselves like Silk-worms Ministers wear and weave out their own boweis 'T is a sin for any much more for a Minister to be an unprofitable servant He must not go to Sea in his Mâ—nisterial Calling for Pleasure but Employment He must say with Pompey who being to sayl over the Seas with Corn to relieve distressed Rome and being told by the Pilot that it would prove a dangerous Voyage answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not necessary we should live but that we should sayl The Excellency of the Sun is not so much in respect of its glory and splendor as its influences and beneficialness and he who expects hereafter to shine like the Sun must here run like the Sun They who preach the Sun of Righteousness must be like the Sun who cometh forth of his chamber like a Bridegroom and rejoiceth to run his race The clods of the earth may be of a more dull and sad temper rest and lye still but the clouds of Heaven must be in a perpetual motion Ministers must like the Cherubims which give attendance in the presence of God have wings for expedition in the execution of his will They are called Labourers and workmen they labour in the Word and Doctrine Pauls glory was not that he was more advanced but that he laboured more abundantly then they all As much as in me is saith he I am ready to preach the Gospel He made Preaching his business therein he was glad to spend and to be spent 2 Cor. 12.15 Knowledg without industry speaks no man Excellent None is accounted good for the good he hath but the good he doth A wooden key that opens the door is a better one then a Golden one that cannot do it Greatest industry is alway to be used about the salvation of souls Impudent importunity is in no case so commendable as in this Paul was an excellent Orator and all his Oratory was to perswade men to be saved Never did Malefactor so plead to obtain his own life as did Paul beg of men to accept of life He was an importunate woer of souls and he would take no denyal Ministers must rather be worn with using then rusting The sweat of a Minister as it is reported of Alexanders casts a sweet smell his Talents are not for the Napkin but Occupation not to be laid up but to be laid out They who are full Clouds should be free in pouring out returning as they have received How unworthily do they deal with God who are all for taking in and nothing for laying out How liitle is the age and place wherein they live beholding to them How just is it with God that they who will not give him the interest of their abilities by improving and acting them should lose the principal by ceasing to have and retain them 1 Cor. 12.7 The manifestation of the Spirit is given to every one to profit withal Standing water soon putrifies Musical Instruments which are most used sound most melodiously Eccles 5.17 If Solomon observed it to be a great vanity that some men had Riches who had not power to use them how much greater is the vanity of having great intellectual abilities and yet to have no power to make use of them for the good of others In short therefore Ministers must remember that they are not appointed for sight but service and usefulness We account not a Pillar to be good because it is sightly but strong We should fear to sit under that Structure the Pillars whereof are though curiously gilded and painted outwardly yet crazy and rotten within It s better to be under a disgraced persecuted Paul then under a silken Diotrephes who is altogether for worldly glory and preheminence nothing for duty and performance 3 Ministers of the Gospel must be full and watery clouds Observ 3 Able and apt to teach gifted and enabled to their Ministry As Ambassadors they must be sure to have their instructions with them 2 Cor. 3.6 Ephes 4.2 and to be able Ministers of the New Testament for the perfecting of the Saints for the work of the Ministry Able to impart Spiritual gifts Match 13.52 2 Tim. 2.15 bringing forth out of his treasure things new and old being Workmen that need not be shamed rightly dividing the Word of Truth 1. Able they must be to open the Scriptures They must have the water of Knowledg and be able to unlock the Cabinet of the Word fit to feed the people with understanding to role away the stone from the mouth of the well for the watering of the flocks of Christ He who calls for a reasonable Sacrifice will not be content with an unreasonable Sacrificer Ministers must teach every one in all wisdom Col. 1.28 2. They must have ability to convince gainsayers by sound Doctrine Tit. 1.9 A Ministers brest should be a Spiritual Armory furnished with Spiritual Weapons for overcoming of opposers Apollos mightily convinced the Jewes so Paul disputed against the adversaries of the Truth Act. 9.29 and 17.17 3 The Gift of working upon the affections and quickning to duty Ability not only to enlighten the understanding but to warm the heart I think it meet c. 2 Pet. 1.13 saith Peter to stir you up Paul knowing the terror of the Lord perswaded men The Ministers
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductor Mat. 27.63 2 Cor. 68. 2 Joh. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituâ— erroris five errenei 1 Tim. 4.1 seduction and misleading of others A wandring star is an unsafe guide The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s reserved for them 3. It s durableness and continuance 't is for ever For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineo quia per tenâ—bras 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
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 OBSERVATIONS 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 worshipâ— 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 â—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 sun-shine 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 shal be 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
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 silâ—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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word with his holy ten thousands or Myriads Four things may here offer themselves to be explained 1. Their quantity in respect of numbers ten thousands 2. Their quality they are holy ones holy ten thousands 3. Their relation They are his his holy ten thousands 4. Their action or employment they are to come with the Lord. 1. For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek properly signifies ten thousand Thus Acts 19.19 where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five myriads it s rendred fifty thousand and Rev. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgar et Erasm vicies mil lies dena millia two myriads of myriads we translate twenty thousand times ten thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.11 and Dan. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint we render ten thousand times ten thousand So Deut. 33.2 Psal 3.6 Dan. 11.12 Luke 12.1 Acts 21.20 And in those places where the word ten thousand is used as here in Jude without the addition of a word of another number it imports an uncertaine and very great vast number or an innumerable multitude Heb. 12.22 there being a certain number put for an uncertaine 2. For the second their quality or property noted in this word holy or Saints These here called holy or saints say some are the angels In millibus sanctorum nun ciorum suorum Cypr. ad Novarian Hugo Lyranus who in Scripture are oft said to be such with whom Christ comes at the last day and also called holy and not seldome is their coming with Christ and their holiness as here put together Thus Luke 9.26 Christ is said to come in the glory of the holy Angels and Matth. 25.31 the Son of man shall come and all the holy Angels with him c. Sometimes they are called mighty Angels 2 Thes 1.7 The Lord Jesus shall be revealed from heaven with his mighty Angels And Deut. 33.2 when God delivered the law upon mount Sinai it is said he came with ten thousands of his Saints where by Saints may be understood Angels who attended God in the delivering of the law in which respect it is said that Israel received the law by the disposition of Angels Acts 7.53 and the law is said to be the word spoken by Angels Heb. 2.2 But others more rightly conceive that by these holy Myriads or ten thousands in this place we are likewise to understand holy men as wel as the holy Angels even the Saints shall appear with him in glory Col. 3.4 And more plainly 1 Thes 3.13 the coming of our Lord Jesus Christ is foretold to be with all his Saints And Mat. 13.43 The righteous shal shine forth as the sun in the kingdome of their father and these saints or righteous ones who are to attend upon Christ shall be not only those who before were with Christ in heaven but even those who shal be taken up in the clouds to meet Christ and thereby shall be made a part of his attendance 1 Thes 4.17 So that these myriads this innumerable company shal be made up of all the glorious Angels and Saints it shal be a general assembly all the servants shal wait upon their Master the Lord Jesus We shall saith the Apostle all meet Ephes 4.13 there shall not be one wanting and if Christ bestowes new liveries upon all his Saints they shall all when adorned with them yeild their attendance to him in them But in what respect doth the Apostle call them Saints or Holy Persons are holy in two respects 1. In respect of destination seperation or being set apart to holy services and employments Thus the first-born were holy Exod. 13.2 12. Jer. 1.5 Thus the Prophets and Apostles are oft called holy Jeremiah was sanctified from the womb In this respect these holy Angels and men may be called holy as being set apart to the peculiar work and glorious employment of praising and glorifying of God for ever 2. Persons may be holy in respect of true inherent holiness abiding in them thus likewise these Angels and Saints here mentioned may be called holy for the Angels they were from their very creation perfectly holy and afterward by the grace of confirmation made constant in holinesse as for holy men though they were formerly made holy of not holy privatively that is having lost their holiness had holiness bestowed upon them by regeneration and though they were made holy of lesse holy by having increase and additions of holinesse bestowed upon them in this life yet at this great day they are with the Angels perfectly holy likewise the spirits of just men made perfect in this life they were perficientes perfecting then shal they be perfecti having as much holiness as they can hold as much as God or themselves wil desire being without any mixtures of unholinesse in them all teares being wiped from their eyes and all sins from their souls and they presented faultlesse before that presence of glory not having spot or wrinkle or any such thing but being holy and without blemish Eph. 5.27 3. For the third they are called his his holy ten thousands and his they are in three respects 1. In respect of Creation he made them all whether Saints or Angels as they are creatures they are the works of his hands 2. As they are Saints they are his also Angels are his by being confirmed in their sanctity Holy men are his because he was the deserving cause of their holiness the pattern or exemplary cause also thereof and lastly by his spirit the efficient cause of their holiness he is made sanctification to us 1 Cor. 1.30 he sanctifies and cleanseth his Church with the washing of water by the word 3. They are his in point of service and attendance for being sanctifyed they wait upon him and serve him in all holy employments here in the kingdome of grace and hereafter shall they attend upon and come with him as his servants in his kingdome of glory 4. For the fourth their coming with the Lord Jesus these ten thousands of his Saints shall come with him 1. For his own glory he wil come in the glory of his holy Angels and he wil likewise come to be glorified in his Saints and admired in all those that believe in that day 2 Thes 1.10 How glorious these holy myriads or ten thousands shall make Christ at the day of judgment both in regard of their excellencies and numbers I have shewed p. 529 530 531. c. Part 1. How wil the beauty and multitudes of these subjects set forth the glory of the King of glory who shall have myriads of servants every one shining like myriads of suns and every subject being indeed a King The first time he came as a servant to sinners but the second time he shal come as the Lord of Saints and Angels Then his forerunner was John Baptist now he shall descend
with the voice of the Archangel 1 Thes 4.16 then he was attended with twelve poor contemptible men but now with many millions of glorious Angels and the Angels more particularly shall by their attendance make Christs coming glorious in regard of their service and ministry for they shall perform the work of the great day in gathering together the Elect severing the tares from the wheat they are called reapers running at every command of Christ And this work they shall doe 1. Powerfully they are the Angels of his power they are principalities and powers and excel in power and at that day Christs power shal be added to their own 2. They shal doe the work of Christ willingly behold their readiness the servants said shall we gather up the tares Mâ—tth 13.28 They who desire commission aforehand wilâ— be ready enough when they have it 3. They shal performe it justly holily faithfully they shall mingle no corrupt passions with their executions nor corruptly respect any persons Rev. 15.16 The seven Angels are clothed in pure and white linnen 4. Diligently and perfectly in most strict and exact manner though Angels compared with God are imperfect yet in comparison of Gods law they have perfection and no spot of sin cleaveth to them nor else could they continue in their glorious state if they should not be answerable to Gods law in the purity of their nature and perfection of their work 2. Christ wil come with these ten thousands for the glory of his Saints and confusion of the wicked here Saints have glorified him but then he will glorifie them they who have here lien among the pots shall shine with raies of majesty What glory comparable to that of appearing with Christ in glory of being priviledged with the dignity of judging and condemning wicked men 1 Cor. 6.3 Vid. 5 16. part 1 Matth. 12.41 42. Luk. 11.31 32. yea Angels and that not only 1. by having the practices of these Saints compared to those of the damned Nor 2. only by their consenting to and approving of the sentence which Christ shall passe upon the wicked But also 3. In regard of that dignitas assessoria that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ in sitting as it were with him upon the throne of Judicature As likewise 4. they in that Judgment being to appear with Christ manifest victors over all their enemies by trampling upon all the pride malice and weakness of divels and wicked men and openly and holily insulting over them as vile vanquished and contemptible enemies OBSERVATIONS 1. Obs 1. Our greatest wisdom and truest interest is to make Jesus Christ our friend against the last day The Lord cometh He now is but then he wil openly declare himself to be the Lord. How happy will they be who then put their trust in him who have chosen and taken him to be their Lord 2 Cor. 5.9 The service of Christ wil then appear to be the only safety and dignity The wicked who here take no care to make him their Lord wil at that day cal him their Lord Matth. 7. to be sure they shal find and feel him their Lord. How unable wil the enemies of Christ at the last day be to oppose him the Lord that cometh from heaven In regard of his very situation he wil be above them and have the advantage of them Against earthly power they might make their party good the Ministers of Christ they oppos'd but this mighty Lord who shall come armed with an infinite power and dominion over all creatures which shall be acknowledged by them all the Angels shal observe and attend it the heavens earth and elements shall be dissolved by it the dead bodies of men shall be raised up out of the graves the sea the bellies of beasts by it I say this mighty Lord will easily and unavoidably crush them A careful servant that expects his masters return wil labour to have the work set him finish'd If the Bridegroom be coming let the Bride deck her self like Rebecca espying Isaak afar off Gen. 24.65 as Joshua exhorted Israel chap. 3.5 Be sanctified for to morrow the Lord wil do wonders among you He means in leading them to Caanan so our Joshuah commands us to be sanctified because in the last day the Lord wil doe wonders in leading us to the heavenly Canaan Let us part from sin a malefactor cannot stand before the Judge nor shall the wicked stand in judgment Our care should be that we may be found of him in peace and no peace can any one have with Christ who is not at war with sin And how much better and easier is it to bear the yoke of service here in doing his will than that of severity hereafter in the undergoing his wrath Of this see more pag. 543. part 1. 2. Obs 2. The Saints have a strong ground for moderation in every condition The Lord cometh and they shal come with him The Lords coming is the Apostles argument to urge moderation Phil. 4.5 How patient and ful of forbearance should they be in sustaining all their crosses and injuries Contendly should they here be accounted the refuse and off-scouring of the world Acts 3 19. Eph. 4 30. Luke 21.28 Their Lord is coming and they shal come with him in glory though men here make them their footstoole yet Christ hath allotted for every of them a throne In this world they are not accounted worthy of the society of men Rom. 8.23 2 Tim. 4.8 2 Thes 1.6 7.10 Jam. 5.6 7 8. 1 Cor. 4.4 but then they shall be in the comp any of Angels yea Christ himself Now Christ seems for a while to leave his family every piece of household stuffe appears to be mis-placed or all as it were to lye in a huddle or heap together beautifullest vessels to lie among the pots but then the vessels of honour shal be set up in their places and the vessels of dishonour thrown into theirs It is not fit that our glory should appear so long as Christs glory is hid In the winter all the sap and life and fruit is hid in the root and then the tree appears not what it is but the Summer coming all that was within appears so in this our winter though we be the sons of God yet it appears not what we shal be 1 Joh 1 2. but when Christ shal appear we shall be like him 3. Obs 3. How cheerfully may Saints think of the last judgment This Lord is their brother their Saviour and head he it is who is coming no wonder if the Bride saith 2 Tim. 4.8 Come Rev. 22.17 And that the saints are caled such as love his appearance A loving wife longs for the return of her husband from a far Country At that judgment day the judg wil condemn none but malefactors they who here are justified shall then be declared to be so T is true Christ
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
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