greatest worth that it sees in any thing beside Christ is this that it may be be left for Christ 4. It is an industrious thirst 't is not a lazy veleity but a desire which takes pains for the thing desired it suffers not a man to sit still but makes him seek knock ask cry call sell all wrastle strive all Scripture-expressions it offers violence to and makes an holy riot upon heaven It s like fire that will not be smothered It saith as Elijah to Obadiah As the Lord liveth I will shew my self It stands not for any cost it turns every stone Like the arrow drawn to the head it flies apace It 's not like the desire of the slothfull which slayes him because his hands refuse to labour Prov. 21.25 5. It s a resolved waiting permanent thirst Gen. 49.19 Luk. 2 25. Iratum colit numen Hence we frequently read of waiting for the Lord and his Salvation and Consolation It stayes the Lords leisure and will not away though the Lord seems to deny No waters of discouragement shall quench it It doth not cast off hope because it cannot presently find comfort T is good saith the soul that a man should both hope and quietly wait for the salvation of the Lord Lam. 3.26 Like one who goes to an house to speak with one much his Superiour the spiritually thirsty soul will tarry the Lords leisure for his coming to it 6. It s a thirst determined and limited to that One Thing upon which it s set Nothing else will serve its turn nor will it be brib'd or put off with any thing in stead thereof Whom saith the Psalmist have I in heaven but thee Psal 73.25 Psal 27.4 and there is none upon the earth that I desire beside thee One thing saith David I have desired of the Lord that will I seek after What have I said Abraham so long as I go childlesse and what have I saith the soul so long as I go Christless Land riches honours children c. are good but yet they are not Christ A bag of gold wilnot serve him who is perishing with thirst in stead of a cup of water 7. It s a returning progressive thirst 't is never fully satisfied on this side Heaven it puts upon craving and seeking again and again The earth desires not rain once onely in a year but a return of showres the latter as well as the former rain nor doth refreshment with drink to day make a man regardless therof to morrow Davids desire was to dwell in the house of the Lord for ever The least degree of spirituall relief Psal 23.6 Psal 27.4 satisfies and stayes a Christians stomack to the world but the greatest takes not away it s further desires of Christ 8. It s a thank full thirst it blesseth the Lord for every drop of grace with the Psalmist Psal 63.5 My soul is satisfied as with marrow and fatnesse and my mouth shal praise thee with joyfull lips Oh! saith the soul Lord who shall praise thee if I do not A soul satisfied with mercy Psal 103.3 Rom. 7.25 1 Tim. 1.17 Nibil leve quo anima reparatur is a spirituall Psalm sung out in the praises of God Blessed be God who hath blessed us saith Paul with spirituall Blessings as soon as ever Paul had said Christ came into the world to save sinners whereof he was chief he adds his Doxology Now to the King immontall c. What a delightfull fragrancy comes from and what a face of freshnesse greennesse cheerlinesse is upon the face of the parched grasse and Plants after a shower of Rain Oh! what a spirituall freshnesse of joy is upon what sweetly breathings of praises issue from that soul which God hath relieved with his spirituall Showres of Love and favour The souls greatest trouble is now that it brings not forth more fruits of new obedience after those Showres and it s now as boundless in duty as heretofore it was in desires 7. Obs 7. Seducers are wont to make great shews and appearances of worth in themselves and their Doctrines These Seducers seem'd to be full watery clouds whose wombs were big with the rain of instruction and holinesse but for all this the Apostle tels us they were clouds without water Heresie is compared to leaven Mar. 8.15 and among other reasons for its puffing and raising the dough This spirituall Leaven puffs up men with an undue and excessive opinion of their own parts and Graces The Pharisees trusted in themselves that they were righteous 2 Pet. 2.20 and despised others Luk 18.9 No doubt think they we are the people and Wisdome shall dye us with Job 12.2 They are vainly puft up by their fleshly minde Col. 2.18 The Ministers of Satan desired to be accounted the Ministers of righteousnesse False Apostles 2 Cor. 10.12 commended themselves measured themselves by themselves and compared themselves among themselves They measured and esteemed themselves according to their own mind and judgment and not according to their reall worth or excellency Regnat luscus inter câ—cos They also never considered the excellency of others who were much beyond them in worth but onely such who were of the same pitch with themselves or as some understand the place they commend and receive praises from one another and among themselves And whereas the Apostle saith vers 13. that he would not boast of things without his measure he intimates that these Seducers boasted beyond all the bounds or measure of their gifts and calling or according to some that they boasted of their labouring in the Gospel beyond the measure and term of Pauls Labour Theophilact and Oecumenius conceiving that these Seducers falsely boasted that they had propagated the Gospel to the ends of the earth and that according to the Psalmist Psal 19. Their line was gone through all the earth and their words to the end of the world Arius vainly gloried that God had revealed something to him that was hid from the Apostles themselves Vide Danaeum in descriptione arboris Haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 24. Montanus boasted that he was the Paraclet or Comforter himself Simon Magus the father of these hereticall seducers boasted that he was the mighty power of GOD. Hereticks boldly inintrude into things which they have not seen they professe knowledg falsely so called The disciples of Basilides voyced themselves onely to be men and all others to be swine and dogs saith Epiphanius and Nazianzen tels Eunomius that he was he means in his own Conceit a beholder of things which to all others are invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Orat. 33. an hearer of things which it is not lawfull to â—tter that he was taken up to heaven as was Elias that he had seen the face of God as had Moses that he was rapt up into the third heavens as was Paul Thus the Papists stile some of their Schoolmen Angelicall
God tempted Christ to worship him Order is the beauty and safety of places They who are weary of it are weary of their owne happiness But of this more before in Part 1. page 638 5. Observ 5. The divel is an hurtful spirit His work is to do mischief his name Divel speaks him a Destroyer and wounder of names and all his names import mischievousness He and his angels are called Cacodaemons Evil Angels frequently in Scripture Evil Spirits not evil only in regard of the bad which is in them but also of the hurt which is done by them The Divel is Abaddâ—n Rev. 9 11. Perdition he is perdition or destruction it self not only Passively but even Actively also and as we call a wicked man scelus wickedness for most wicked so is the Divel call'd perdition or destruction it self because he is the chief Rev. 9 11. cruel skilful industrious Destroyer seeking whom he may deuour compassing the earth as a Fouler doth the tree where the bird sits or as Besiegers do a City to plant murdering Engines He seeks not whom to scratch bite or wound but whom to destroy devour swallow up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 To Abaddon is added his name in the Greek whereby he is also noted to be acrue destroyer Apollyon He is in Scripture called a murderer an old bloody one such from the beginning Compared also to a Lyon a Serpent Râ—v 12.3 a Dragon a red bloody fiery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon He is bloudy in being thirsty after and imbrued in blood in all the blood of the Saints since the beginning of the world His Works prove him more hurtful then his Names Hurtful he is to the bodies of men These he hath often possessed counting the tormenting of them all his pleasure and ejection out of them his torment These he hath thrown into fiâ—e and water cutting also and wounding â—hem rending them when compelled to leave them Hâ—mâ— malâ—â—â—elam Dâ—abâ—â— by his instruments wicked men his weapons martâ—ring mangling and murdering them from Abel till now afflicting them with noâ—som and destructive diseases Hurtful to the Estates of men by tempests winds fires as appears by his dealing with Jâ—b whom he made both in body and estate his very anvil upon which he laid all his angry and cruel strokes Hurtful he is to the souls of men either tempting to corrupting in or else tormenting or afrighting them for sin Hurtful to the name he is by slanders and false accusations They who are freed from consuming by the former shall not escape totally from sindging by this latter Where he cannot devour with the mouth of the sword he will wound by the sword of the mouth Where he cannot strike with his hand he will spit with his mouth and bite with his teeth And lastly the properties of his hurtfulness shew it more then its workings for he is anciently hurtful he began many thousand years ago with the first man How hurtfull do we account that thief and murderer who hath been mischievous for some few years No Muderer so old an one as Satan He is maliciously hurtful not being so by accident or beside his intention but aiming to be so He kils none by chance-medly but all his Murders are wilful 't is his meat and drink his recreation his only ease if he could be said to have any His hurtfulness is incessant his trade his work as well as his 〈◊〉 He cannot give over this Employment 't is his Element nor can he any more live without it then a fiâ—h out of the water He is restless in sin When he is not in places where he may do much hurt he is said to walk through dry places a baâ—reâ— un-inhabitable wilderness and there he finds no rest his only rest is an hurtful motion A sinner sleeps not till he sin but the Divel alway sins and never sâ—eeps he is a vigâ—lant Dragon He never rested one moment since the beginâ—â—ng of the world As he never wanted so he never would have rest he hath no Holy-dayes He gos up and down continually seeking whom he may devour Upon the Sabbath as much as nay more then other dayes and he never doth more hurt then when he seems to do least nay when he seems to do most good He is universally hurtful in respect of the Object he is hurtful in intention at least to all mankind to good and bad to his enemies yea his friends to the former because the less he can the more he would do The more God loves the more he hates and labours to hurt as in all the forementioned respects He had rather find one Pearle then a thousand pibbles Oh how sweet to him is the fal of a Peter a David a Noah the bloud of a Stephen a Paul a Godly Minister He winnowes the best wheat most and beats the tree most that bears the best fruit Our great Lord himself must not go without his marks Nay he is hurtful to his owne greatest friends Those he hurts most who serve him most A cruel Master that wounds and starves all his slaves wounds the conscience wears out the body Sinners are his hackneys whom he whips and spurs all the day of Life and at night he lodgeth them worse then in the day he used them Never suffers he them to feed upon one morsel of the bread of Life gives nothing but wind and wormwood vanity and vexation Lastly he is skilfully hurtful he is skilful to destroy and hath an equal mixture of the Lion and the Serpent He hath seven heads Revel 12.3 and many devices in them all Elimas ful of all subtilty and mischief Acts 13.10 is aptly therefore called the child of the Divel Our worst enemy sometimes comes to us as our best friend He disguiseth his person like the Gibeonites that so he may get within us He seemed to Eve to be more friendly then God himself He oft seems to compassionate the sinner to the profane he propounds an easie loose Religion to the Proud he suggests the unfitness of suffering himself to be trampled on c. He never kisseth but 't is to kill and this Crocodile never sheds tears but 't is to shed blood He chuseth his fittest times for his tentations as in time of conversing in bad company so he set upon Peter in time of solitariness so he set upon Christ and Joseph In times of trouble of conscience then he suggests we are hypocrites like Simeon and Levi who killed the Shechemites in their soreness In times of security and ease so he set upon David like enemies who fal upon one anothers Quarters in their mid-night sleep If he cannot hinder from good he can blemish it by sinful meanes an undue manner a bad end He can by a thousand Arts disparage a holy Duty to those that behold it if he doth not mar it in the performance This hurtfulness of the Divel shewes whom they resemble that are
lips like Isaiahs Isai 6.6 must be touched with a live coal and he must partake of that Spirit which came down in the likeness of fiery tongues to fire the affections of his Hearers and to make their hearts burn within them with love to holy duties It was said of Basil that he breathed as much fire as eloquence 4. The gift of comforting the distressed conscience of speaking a word in season to him that is weary Isai 50.4 of declaring to man his uprightness of binding up the broken heart and of pouring oyl into its wounds of dropping the refreshing dewes of the Promises upon the parched Conscience In a word of giving every one his Portion like a Faithful and wise Steward 5. Lastly They must have the water of Grace and Sanctification Of this their hearts and life should both be full If a Beast was not to come to the Mount where the Law was delivered much less may he who is a beast deliver the Law The Doctrine of a Minister must credit his life and his life adorn his Doctrine Dead Doctrine not quickned with a holy life like dead Amasa lying in the way stops people that they will not go on cheerfully in their Spiritual warfare Doth God require that the Beast which is offered to him should be without blemishes and can he take it well that the Priest who offers it should be full of blemishes He then who will win souls we see must be able and wise A Minister must be throughly furnished as Paul speaks There is some wisdom required to catch Birds 2 Tim. 3.17 Fish and Vermine how much more to catch souls The best Minister may blush to consider how unfit he is for his Calling and when he hath gotten the greatest abilities he should beg pardon for his unableness and pray and study for a further increase of his gifts They are none of Christs Ministers who are not in some measure gifted for their work He that sendeth saith Solomon a Message by the hand of a fool cutteth off the feet Prov. 26.6 and drinketh damage he is sure to suffer for it it being all one as if he should cut off a mans legs and then bid him go on his Errand To conclude how unworthy and profane are they who bestow such of their children upon the Ministry as are the dullest and most unfit of all their number who say that when a child is good for nothing be is good enough to make a Preacher whose children as Doctor Stoughton speaks in allusion to his speech who called Basil the Gift of an Ague he being preserved from the violence of an Arian Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he recovered his son of a dangerous Ague may be called the gift of some lameness infirmity deformity Offer it now to thy Governor will he be pleased with theâ— 4. Ministers are sustained and upheld in their work by the mighty power of God It is much to be wondred Mal. 1.8 that the Natural Observ 4. but more that the Spiritual clouds are kept from falling It s God who bindeth up the waters in the cloud so that it is not rent under them Job 26.8 He that established and made a decree which shall not pass for the waters above the Heavens Psal 148.4 6. It was God who preserved Elijah when Jezabel had vowed his death God delivered Paul out of the mouth of the Lion he kept Isaiah in his Ministry during the Reign of four and Hosea during the Reign of five Kings he continued Noah an hundred and twenty years against the opposition of the old world Jeremy notwithstanding all his enemies was upheld in his work till the Captivity God promiseth the Church that their Teachers should not be removed into corners but that their eyes should behold them Isai 30.20 Luke 13.32 A Minister of Christ may say as Christ of his working of miracles I preach the Word to day and to morrow and do the world what they can they shall not hinder me till that day be come that Christ hath appointed The Ministers are stars in Christs hand So long as there 's any one soul which these Lights are to guide to Heaven all the blasts of Hell can never extinguish them God sets them and God keeps them up he erects he upholds he gave and he continues their commission Durante beneplacito they are Ambassadours 2 Cor. 5.20 whom he calls home when he pleaseth Let not then the servants of Christ fear man in the doing of the work of their Lord. He who hangs the earth upon nothing and keeps the clouds from being rent under the burthen of the waters can uphold them under all their pressures Their times are in Gods hand they are neither in their own nor in their enemies They shall fight against thee said God to Jeremy but they shall not prevail against thee Jer. 1.19 for I am with thee Let faithful Ministers fear none but their Master and nothing but sin and unfaithfulness Not outward evils because he sleeps not who preserves them but inward evils because he sleeps not who observes them Let Ministers undauntedly make their faces hard against the faces of the wicked In their own cause let them be as flexible as a reed in Gods as hard as an Adamant who can powerfully say to the strongest enemies of his Ministers Do my Prophet no harm and who will turn the greatest harm which they receive for his sake into good and make even a fiery chariot to carry his zealous Elijahs into heaven Hence likewise people are taught how to have their faithfull Ministers continued namely by making God their friend who at His pleasure removes and continues them How carefull were they of Tyre and Sidon to be at peace with Herod because their Country was nourished by the Kings Country Acts 10. â—0 T is doubtlesse greater wisdom to make God our friend by whose Care and Providence our Country is nourished spiritually and supplied with those who should break the Bread of Life unto us If People would keep their Ministers let them keep and love no sin Upon the repentance of the Jews God promised them that his sanctuary should be in the midst of them for evermore Ezek. 37.26 Let them bring forth likewise the fruits of the Gospel The Husbandman layes his ground fallow when he perceives it will not quit Charges The Kingdom of heaven saith Christ shall be taken from you and given to a Nation which will bring forth the fruits thereof Mat. 21.43 Lastly let them be importunate with God in Prayer to uphold his Ministers Importunity held Christ with the Disciples when he was going away Luk. 24.29 Say Lord Thou shalt not go till thou hast blessea me with more spirituall blessings and grace by the means of grace Oh! lay hold upon God as Galeacius's children hung about his legs when their Father was going from them to live at Geneva The Prophet complains Isa
Mat. 20.26 it should be their Care to be little in their own esteeme though never so higly advanced above others considering that as Gods free love gave them their place and glory so their own pride may quickly take away both from them 3. Stars in respect of the different degrees of their glory One star differs saith the Apostle from another star in glory 1 Cor. 15.41 There is one glory of the Sun another of the Moon In Christ Jesus is the fulnesse of light and knowledge and to his Ministers he variously and differently dispenseth his gifts there are difference of administrations diversities of gifts diversities of operations 1 Cor. 12.4 5.6 though the same Spirit Lord God To one is given by the spirit the word of wisdome to another the word of knowledge c. the selfe same spirit dividing to every man severally as he will Ministers have gifts differing according to the grace that is given them There are severall notes in Musick yet all make up one harmony and there are sundry and different qualifications in Ministers yet all tending to the Churches use and benefit And therefore 4. Stars in respect of their usefulnesse and beneficialnesse to the Church Stars are not made to be useful to themselves but others Ministers must not seek their own but others good Stars give direction light influences c. It s a great help to mariners when they can see a star in a dark night When Paul and they sailed with him could see neither Sun nor star for their direction they were without all hope of coming safe to Land Act. 27.20 Many poor souls are cast away for want of ministers to direct to Christ they should be like that star which shew'd the Wisemen where to finde Christ And as they did so people should rejoyce with exceding joy when they see such a star Ministers as stars should give light to and be the light of the world both in respect of Doctrine and Conversation A minister must not hide his gifts put his candle under a bushel nor should others extinguish these Lights either by withdrawing the oyle of maintenance or blowing them out with the wind of persecution These stars must shine though dogs bark though men shut their eyes and in a night of persecution yea then most brightly Their light should shine that God may be glorified 1 Tim. 4.12 They must be examples in word Conversation Charity c. 2 Tit. 7. 1 Pet. 5.3 1 Cor. 4.16 1 Cor. 11.1 In all this shewing themselves patternes of good works ensamples to the flock that others may follow them In short ministers as stars must be Common goods usefull by their influences of warmth moysture to refresh and to make fruitfull the weary the barren hearts of their hearers to beget and increase grace in them and although they see not a desired successe of their labours yet they must not refraine their influences nor be discouraged with the earths unfruitfulness God speaks of the Pleiades and Orion Job 38.31 which are a company of stars in the heavenly Orb Canst thou bind the sweet influences of the Pleiades or loose the bands of Orion When the Pleiades arise its Spring they open the earth they make herbs and flowers grow the trees to sprout and the plants to wax green Orion produceth cold the Winter comes when that shewes it self Good Ministers as the Pleiades quicken the heart warm and make it fruitful in holiness Bad Ministers like the stars of Orion cool and dead peoples hearts to all goodness 5. Stars in respect of their swift and Constant motion they must be stars for motion as well as for promotion T is true their motion should only be in their Orb and Sphere they should not so visit others Dioces as to neglect their own nor be Busie-bodies in other mens matters nor intangle themselves in the affairs of this life nor follow other vocations lest they teach those of other vocations to fall into theirs they must not leap out of their own element nor forsake the employments of Prayer Study Preaching c. In worldly affairs they should be as fish out of the water but yet in their own Orb let them move Loytering is unsutable to a Harvest-man they must be Workmen that need not be ashamed it s better to be worn with using then rusting Pauls glory was not that he Lorded it but that he laboured more then they all they must never think their labour is ended till their life be ended they must look upon their motion and work as circular it must ever return and the end of one service is to be the beginning of another their lives must be a succession of labours praying studying preaching conversing yea if God wil conflicting must be added like the waves of the Sea overtaking one another The wages will countervail for all 6. Stars in respect of their Duration and Continuance They are set in a Firmament All the powers of Hell shall never utterly remove Ministers Till we all meet in the unity of the faith c. We shall have Pastours and Teachers Jer. 31.36 The Ordinances of the stars are such as shall not depart from before God They are established for ever Jer. 33.25 God hath made a Covenant with the day and night not to be broken Till the end of the world there shall be stars in the Heaven Ministers in the Church Christ will be with them and therefore they must needs be to the end of the world Could they have been pul'd down that work had long agoe been done When Satan the Dragon did his utmost he left two parts of three behind and that third part which he swept down were not fixt in their Orb not faithful to their trust but wandring stars but they who are in the right hand of Christ shall never be pluck'd away Christ will have his number alwaies And they who will go about to pull the stars out of his right hand shall feel the strength of his right hand The destroying of the Ministry out of the Church is but a vain attempt and yet though these stars shall shine to the end of the World they shall shine no longer When the night of sin and ignorance is at an end when the Sun of Righteousness shall arise and the Lord Jesus himself shall come there will be no more use of these stars When we come to drink out of the Fountain we shall no more need the Bottle Prophesies shall fail Tongues shall cease Knowledge shall vanish away When that which is perfect is come 1 Cor. 13.8 10. then that which is in part shall be done away Christ shall both succeed and exceed them All the stars in the Firmament cannot make a Day nor can all the Teachers in the world convey that light which Christ will afford in Heaven Oh how gloriously will our Sun shine when all the somtimes glorious stars shall be swallowed up
Usurpatur ad indicandam rei praesentis exhibitionem happy is the man whom the Lord correcteth Psal 33.18 Behold the eye of the Lord is upon them that fear him 2. As a note of admiration 2. Ad excitandam ex rei mirandae praedicatione attentioonem or to stir up attention for the great and stupendious wonderfulness of some thing that fals out Thus it is taken 2 King 6.17 Behold the mountain was full of horses and Chariots of fire Matth. 27.51 Behold the vail of the temple was rent in twain And 28.2 Behold there was a great earthquake Luke 1â— 16. Act. 1.10.7.56.12.7 Gen. 29.6 Isa 7.14 Behold a Virgin shall conceive 1 Cor. 15.51 Behold I shew you a mysterie c. The word behold in this place may sutably to the subject in hand the coming of Christ to judgment be considered as denoting both these 1. The certainty and truth thereof it being a thing as sure as if it were before our eyes and already accomplished like that minatory prediction of the prophet concerning the house of Jeroboam 1 Kings 14.14 But what even now A thing that ought to sink into the hearts of hearers and that which they cannot too firmly and fixedly believe The infallible predictions of Scripture which must be fulfilled the judgments of God already executed upon some sinners the fears of a natural conscience Gods justice which wil render to every one according to his works And lastly Act 1.11 Matth. 24 3â— 2 Thes 1.7 â— Act 17.32 24 25 Gen 18 25 1 Thes 1.5 2 Coâ— 5 10. Râ—v 20.12 the fitness that the body shal have its due retribution as wel as the soul all prove the certainty of the last judgment The certainty of his coming I have spoken to before part 1. p. 536. 2. The word Behold may be considered as a note of admiration denoting a most wonderful and strange thing like that Behold Hab. 1.5 Behold and wonder marvellously for I wil work a work in your daies which ye wil not believe though it be told you And this coming of Christ is wonderful and strange 1. In respect of the wicked to whom it is unexpected they thereby being unprepared for it it comes as a snare upon them in a day wherein they look not for it in an houre wherein they are not aware Luke 12.46 as a theef in the night When they shall say peace and safety then sudden destruction shall come upon them as travel upon a woman with child and they shall not escape 1 Thes 5.2 2. It s wonderful in respect of the astonishing glory of the coming of Christ to judgment together with the judgment it self of which I have largely spoken pag. 525 Part 1. to 540. I must not repeat OBSERVATIONS 1. Obser 1. Our thoughts only of those things which are truly great and glorious should be high and admiring Behold saith Enoch as noting the astonishing wonderfulness of the last judgment This truly great thing should be looked upon as such It is the folly of most men to look upon smal things as great and upon great things as smal Humane judgments affright and amaze them the last judgment they slight and neglect these want that rectified judgment of the Apostle who cals the day of judgment the appearing of the great God and so preached of the judgment to come that he made Felix tremble whereas he tels us how little he past for mans judgment 1 Cor. 4 3. Thus likewise our Saviour directs his disciples to contemn that which is smal and contemptible fear not him that kils the body and to dread that which is truly great and formidable fear him who can destroy both body and soul in hel Matth. 10.28 When the disciples beheld with wonder and shewed to Christ the beautiful buildings of the temple he with an holy contempt of those outside beauties tells them there shall not be one stone of all those stately structures left upon another that shall not be thrown down and when Satan shewd and offered him all the Kingdomes of the world with their glory he shewd his Contempt of the prospect and promotion with a Get thee behind me Satan but when he observed the faith of the Centurion he wonders and expresseth his admiration to the people Luc. 7.9 2. Observ 2. Great is our naturall backwardness to mindâ— and believe the coming of Christ to judgment Eâ—â—ch prefixeth a note of incitement to his prophesie The wicked take occasion to be secure and to cast off the thought of Christs coming from the procrastination and delaying thereof Men scoff at the promise of the Coming of Christ 2 Pet. 3 4 because say they since the fathers fell asleep all things continue as they were from the beginning of the Creation That servant Luke 12.45 who said that his Lord delayd his Coming in stead of minding and preparing for it did beat his fellow servants and also did eat drinke and was drunken Hence it is that men say peace and safety even when sudden destruction is coming upon them 1 Thes 5.3 Men are naturally led by sense what they see not feel not they beleeve not As Noahs flood was a type of the last judgment so the disposition of men when that deluge approcht resembled that which shall be in sinners at the coming of Christ As in the dayes before the flood there was eating drinking marrying c. so shall also the Coming of the son of man be Mat. 24.38 39. And so great likewise is naturally every sinners selfe love that they love to shun the thoughts of every thing which they love not they are ready to say to themselves as did Peter to Christ Be it far from thee this shall not be to thee they put far from them the last day because they look upon it as the evill day nay the woâ—st day they love the world and their hearts grow to it and therefore t is death to them to think of an unsettlement Their Sodom they so much delight in that like Lots wife they cannot endure to think of a shoure of fire herein resembling some who are therefore unwilling to make their wills because they cannot away with the thoughts of death To rectifie this distemper as we should labour to finde this great day a good day and the great Lord our good Lord to be such that even out of this devouring lion we may take honey so consider that 3. Obs 3. Concerning the certaitnty of the judgment see be fore The last judgment is to be lookt upon as a matter of greatest certainty not as a fiction but as a most reall and undoubted thing We should look upon it to be as certaine as if it were already with us It s the policy of Satan to make us diffident of that which we should be confident of and confident of that of which we should be diffident He presents his own lyes as certainties and Gods truths
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
1. From the time wherein they appeared 2. From their qualities or conditions wherewith they appear'd according to which the Apostle saith they were 1. Mockers 2. Such as walked after their lusts 1. For the first their appearance was in the last time EXPLICATION Two things here briefly for explication 1. What the last time is 2. Why these seducers shewd themselves in the last time 1. For the understanding of the first the last time in the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo necesse est ut consistamus Ultimum dicitur ultra quod pergere non licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must know that by speeches of last time the Scripture meanes sometime a Continuation or length of time sometime an end of time When by the last time it meanes a Continuation of time it intends a space which in respect of that compasse of time whereof it is the last part may fitly be called the last time Thus the life of man being made up of severall ages the last space thereof old age may be called its last time Thus within the compasse of a year there being foure seasons the last season thereof winter may be cald the last time of a yeare or 1. Uitimum tempuâ— 2. Ultimum temporis sometime by the last time is meant terminus temporis the very end or expiring of time as the moment wherein a man dyes is his last time or the last day of December is the end or last time of the year Now thus the last time is the end of the world and it is ever exprest in the singular number and usually called the last day as foure times Joh. 6th and once in the 11th 1. Pet. 1.5 And thus 1. Pet. 1.5 the last time is taken where the Apostle mentions that salvation ready to be revealed in the lâ—st time The last time in this place must needs be taken in the former sense viz. for a space which is the last age of the world or the last part of its time and thus those places are ever to be taken where we read of the last times or dayes in the plurall number as 1 Pet. 1.20 It s said that Christ was manifested in the last times which times have continued many hundreds of yeares So Heb. 1.2 God hath spoken in these last dayes by his Son So 2 Tim. 3. In the last dayes perilous times shall come And Act. 2.17 In the last dayes I will powre out of my spirit So 2 Pet. 3.3 And thus it s taken in this place Nor doth the holy Ghost intend these last times by a word of the singular number in any place as I remember save onely in this place of Jude Now by these last times in generall are meant all those times from the revelation of Christ to the end of the world Vid. Mead. in his learned discourse of the Apostasie of the last times in which space the Kingdom of Christ was founded and advanced in the world which times because saith learned Mead they are under the last Monarchy viz. the Roman are cald the last times and because under the times of that last Monarchy the Kingdome of Christ appeard in the world hence it s said that in these last dayes God hath spoken by his Son Heb. 1.2 and 1 Pet. 1.20 Christ was manifested in these last times and Gal. 4.4 When the fulnesse of time was come God sent forth his Son c. Others thinke that these times after the coming of Christ to the end of the world are call'd the last times in respect of those which went before wherein the state of the Church was oft changed and the Covenant frequently renewed but now by the death of Christ the Covenant of grace being so establisht that its never againe to be renewed or changed but the condition of the Church is to be in a sixt state to the end of the world and no other to succeed it these are cald the last times For the second why these prophane seducers arose in these last times 1. The last times are times of presumption and security and therefore of dissolutenesse and impiety In former times judgments were threatned the dissolution and destruction of all things foretold but because the execution hereof is not beheld therefore they who live in these times are encouraged to sin Because sentence against their evill works is not speedily executed therefore are their hearts set to do evill This security Christ foretells should be in the last of the last dayes namely at his coming to judgment as in the dayes before the flood they were eating and drinking marrying and giving in marriage c. so shall also the coming of the Son of man c. and this continuance of all things as they were from the beginning occasion'd these seducers to scoff at the promise of his coming 2. Pet. 3.4 The neerer they came to the feeling the further they were from the fearing of punishment 2. They who live in the last dayes are more skilfull practitioners in sin wittily wicked understand more how to contrive sin and work iniquity by the improved experiences of their own and former times Thus as 't is in every other art so likewise in that of sinning by length of time custome and experience t is improved to a greater degree of finenesse and exactnesse The sinners of the last times are men they of former times were but children in wickednesse That old Serpent the older he growes the more of the serpent he hath and so it is with the seed of the Serpent 3. In the last times the Kingdome of Jesus Christ is more to be enlarged and advanced and therefore the malice of Satan is the more increased As Christ riseth in glory so will Satan and sinners more swell with rage and envy It s said that those people that live in places where the sun is hottest and most scorching every morning curse the rising sun and thus in times where the Gospel reacheth men with its holy heat and light they curse and malign it Hatred is the genius of the Gospel and as wicked men the more raged at Christ the older he grew so the more his Gospell spreads the more the Devill despights it 4. Lastly In the last times the Devils time growes short and therefore his wrath growes great Satan labours to supply the shortnesse of his time with the sharpnesse of his assaults Besiegers make their last onset upon town or Castle the most resolute and terrible of all others Satan now sets upon soules by seduction the more furiously because when these times are at an end he shall never be suffered to doe so any more Like a malicious tenant who perceiving that his terme is almost expired doth what he can to ruine the house or like a bloody tyrant who suspecting the loss of his usurped Soveraignty makes havock among his subjects OBSERVATIONS 1. Obs 1. The wicked are worst in the best times In the