discovered in speaking much even of what we know more is it manifested in speaking any thing of what we know not If an ignorant speaker much more is an ignorant reviler his own Enemy he shoots up arrows which for ought he knows may fall upon his own pate he speaks that in his fury which he cannot unsay and for which he may be undone in his sobriety He that answereth a matter before he hears it Prov. 18.13 Prov. 16.23 it is a folly and a shame unto him The heart of the wise teacheth his mouth 2. To speak evil of what we know not is greatest injustice If he speaks unjustly who utters what is good and just in a cause which he knows not because its more by hap as they say then by honesty how much greater is his injustice who speaks that which is evil and unjust of what he knows not It s unjust to speak evil of any without a call though we do know it much more when we do not know it How unequal is it that another should suffer for my ignorance much more from my self its the happiness of him who suffers but the sin of him who offers the injury that the former hath no fault but the ignorance of the latter Though David will ever be reckoned among good men yet his act of ignorant censuring Mophibosheth unheard Mephibosheth will ever be reckoned among his unjust actions The like may be said of Potiphars doing evil to Joseph before he knew his cause and Elie's censuring of Hanna for drunkenness before he heard her 3. To speak evil of what we know not argues the height of malice he may be malicious who speaks the evil he knows much more he who utters that which he knowes not It s from want of love to discover the sin we find in another but it s the excess of malice to make that sin which we could not finde If love makes us believe that good 1 Cor. 13.7 which we know not in another then must it be malice which makes us believe and report that evil of which we are ignorant To conclude It s a malitious rejoycing in evil to delight in uttering an evil 1 Cor. 13.6 which we really behold in another But how great a pleasure doth he take in anothers evil who rejoyceth in his very fancying and imagining of that evil against another which he frames in his own thoughts 4. To speak evil of what we know not discovers impudency in wickedness and a sinful immodesty as well as maliciousness such an evil speaking argues that a man hath sin'd away shame as well as love What greater impudency then for a man to outface at once the common observation of hearers who haply can contradict foolish slander and also the danger that false accusation incurs among men yea conscience checking and representing God himself both observing and threatning ignorant and evil speaking OBSERVATIONS 1. None are so ready to speak as the ignorant Observ 1. They who know least speak most and oftenest In multiloquinm stultiloquium Eceles 10.14 and 5.3 A fool is hardly discerned when silent his picture is best taken when he is speaking If he holds his peace he is accounted wise he is by Solomon called a prating fool A sool saith he is full of words and is known thereby empty vessels sound A wise man hath something to do before he speaks and besides speaking namely to consider and let down the Bucket of his tongue into the Well of his reason before he pour forth words A fools work is onely to speak no wonder then if he doth it with greater speed then a wiser person and if he like Jacob in his hasty providing of meat for his father more suddenly presents the Hearer with a kid of the Goats then another shall with Venison and more easily brings what comes next hand and is at the tongues end then another doth that for which he hath laboured and yet deluded Hearers to whom such a Present of empty words is tendred commonly like blind Isaac bless and applaud the bringers thereof sooner and more then those whose words are more weighty and prepared with greater pains Their backwardness to learn of others hath made them so forward to teach others and because they were fruitless Scholars they are forward and fruitless Teachers And yet these empty speakers so as they may be commended by the ignorant for knowing Jaâ— 1.19 2 Sam. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter proverbia Nazianani In dolio discere figâ—â—inam 1 Tun. 3.2 1 Tim. 4 13. care not though they be condemned by those who are knowing for ignorant It s good counsel of the Apostle to be slow to speak and to take heed of coveting with Ahimaas to be Messengers before we have tydings ready and with the empty and ambitious Bramble of desiring to be erected over others as their instructers when having never been instructed we can administer nothing to the Hearer but fruitless words empty leaves and unsavory discourses The faulty in this kind may well give good measure for they give but had weight and may sell that cheap which costs them nothing It s inverted order to be Teachers before we are Scholars The Apostle commands that a Bishop be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only a Teacher but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit or meet or apt to teach and that he attend to reading as well as speaking As without the blessing of God no means are prevalent so without the use of means no blessing can be expected It s only sutable that his tongue should be the pen of a ready writer whose heart hath first been enditing a good matter Psal 45.1 Nor should the Hearer be less careful to discern then the Speaker is to indite a good matter How few Hearers have we that can yet difference between matter and words it sufficeth the most if the hour be fill'd up with an empty noyse without any solid instruction how rare is it to find though we run to and fro in the streets of London a man I mean in understanding Prov. 18.15 2. Observ 2. Ignorance is the cause of opposing the wayes of God They speak evil saith the Apostle of those things which they know not The opposing and crucifying of Christ himself proceeded from ignorance Had they known saith the Apostle they would not have crucifyed the Lord of glory 1 Cor. 2 8. I wot that through ignorance saith Peter to the Jewes ye did it speaking concerning the killing the Prince of Life Acts 3.15 17. Christ himself testifies of his Murderers that they knew not what they did And these things saith Christ speaking of the unkindness and cruelties of sinners against his servants will they do unto you because they have not known the Father nor me John 16.3 John 4.10 If thou knewest saith Christ to that pore Samaritane the gift of God and who it is that saith to thee give me
gives over any enterprize he changeth not his nature but constrainedly leaveth his exercise he goes but t is when he can stay no longer when his Cummission is expired Every commanded performance or forbearance is not a sign of grace That which is incident to the Divel argues no grace in man Balaam was forbidden to curse the people of God and he forbears but forcedly against his will Let not men content themselves with the Divels obedience To leave sin for fear of hell may go along with the love of it more then heaven When Moses's Parents exposed him to the waters they loved him as much as or more then ever To leave sin for want of a body to commit it is not to leave our affection to it the leaving of sin at our death-beds is seldome true ever suspicious God loves a living Christian any one will be a Christian dying Duties without must flow from a gracious forwardness within Joyn that in thy obedience which the Divel hath divorced inward subjection to outward services It s one thing to be hindred from another thing to hate sin The rebukes of our Superiors may cause the former a Principle of inward renovation can onely produce the later More of this in my former part p. 491 492 497. 2. Observ 2. Gods power limits Satans Though the will of Satan shall never be changed yet his power is by God often curbed when he is most violently running on in any way of opposition to God or man God can stop and chide him back of this also par 1.442 447. With what an holy fearlesness may the godly go on in duty The wicked are willingly serviceable to a Master who cannot protect them from Gods wrath Oh let us serve him chearfully who is able and willing to keep us from the Divels rage we see likewise to whom we owe our preservation onely to him who rebukes Divels 3. Observ 3. How easily doth God prevail over his greatest Enemies T is but as it were a chiding and rebuking them and even in their greatest fury they are mute and dare not cannot quetch what more easie then for a Master to give a word of rebuke a word of Gods mouth is enough to make the Divels tremble they are all underlings to God they are before him as nothing the greatest mountain of worldly strength and opposition shall be before God but a mountain of chaff If God do but ariâ—e Psalm 68.1 Psalm 2.4 his Enemies are scattered yea he who sits in heaven shall haâ—e them in derision he derides them sitting the fire doth not so easily consume the stubble the wind dissipate the smoak the Rod of iron break in pieces a Potters vessel as God overthrowes his Enemies With a word did God make the creature with a word he moves it with a word he stops it with a word he destroys it in all these Psal 142.15 his word as the Psalmist speaks runneth very swiftly How vain are they who think that worldly greatness their wealth their strength their youth can shield them from the stroke of Gods power whetted with his wrath The sithe can get as well through the green grass as the dry stubble He who hath but faith enough to believe himself a creature may be caution'd against Security in sin The most glistring Monarch is but a gilded potsherd in nothing so mad as to think it self safe in contending with its maker nor is it a less excusable folly to be swallowed up of fear by reason of the worldly greatness of any of Gods Enemies Who art thou that art afraid of man that shall dye and the Son of man that shall be made as grass Isa 51.12 and forgettest the Lord thy Maker At the rebuke of God his and our Enemies shall flee and fall How great is that folly whereby men sleight the great God and fear a silly worm All the peace and forbearance that God expresseth towards his Enemies proceeds not from his want of power but from the greatness of his patience a strong inducement to us who are weak worms to be patient under injuries which we cannot repel since God is so full of forbearance who is both infinitely provoked by and infinitely powerful to be avenged of his strongest Enemies 4. The holiest persons Observ 4. are most offended with practices that oppose Gods glory When Satan dishonours God the holy Angel cannot refrain from praying that God would rebuke him Michael doth not onely dispute for God but he desires God to plead for himself It would have been below Michael to have been affected with any thing a creature should have said or done unless the honour of God had been concerned nothing is little whereby Gods Name or mans soul suffers The more any one knows the excellencies in God or hath tasted of the love of God the less can he endure any thing either done or said against God Angels who continually behold the beauty of Gods face do most abhor that which doth blemish disparage it These sons of God endure not any thing whereby the honour of their Father suffers Heaven it self would be no heaven to those glorious Spirits should they be constrained to behold Gods name polluted No meer man ever had on earth so clear a glympse of Gods glory as had Moses nor was ever any so holily impatient when he apprehended a blemish to be cast upon it The broken Tables the Israelites which this meekest of men caused to be put to the sword yea his request that himself might be blotted out of the book of life rather then any blot should be cast upon Gods honour sufficiently prove that he who touch'd it touch'd the apple of his eye How unlike to Angels are they who put up no injuries with such a tame contentedness as those which are offered to Gods name who never say to any The Lord rebuke you but to those who dishonor themselves yea are ready to rebuke themselves whensoever they stumble upon any act of Zeal Surely the fire of such mens Zeal is not Angelical and heavenly but culinary and smoaky What likelihood that they shall ever inhabit the place that are such strangers to the disposition of Angels 5. Observ 5. It s unsutable to a gracious temper to recompence evil for evil Michael here commits his cause and remits revenge to God sutable to whose carriage is the command of Scripture against private revenge Prov. 20.22 Say not thou I will recompence evil and Prov. 24.29 Say not I will do so to him as he hath done to me I will render to the man according to his work And Rom. 12.17 Recompence to no man evil for evil and ver 19. Avenge not your selves but rather give place to wrath Revenge opposeth the mind of God and it both disturbs and expels the Spirit which would abide in the soul and is the Spirit of Peace and Dove-like Meekness and le ts in and gives place to the Divel who
a flood by the denunciation of a day of judgment they scoffingly enquiring where is the promise of his coming 2 Pet. 3. They look upon examples of judgment as fables or nothing at all concerning them the examples of divine patienâ—e they boldly turn into presumption with Lamech Gen. 4.4 If Cain be to be avenged seven fold surely Lamech seventy and seven fold Justinian in loc 2. They speak against him in speaking against the persons of others their governors and superiors they reproach and speak evil of dignities Of which largely ver 8. Though they allowed not the Magistrate to use the sword against them yet did they abuse that which was sharper then a sword against him Against private Christians they spake 1. boastingly and proudly And thus Psal 31.18 Davids enemies spake hard things proudly and Psal 94.4 they spake hard things and boast themselves namely by threatning such things which were grievous to be born insufferable and insupportable they herein resembling the waves of the sea which in their proud swelling seem to threaten the swallowing up of ships and shore 2. They speake hard things against Christians by slandering and defaming them cassing undue aspersions upon them 1 Pet. 4.4 because these could not find they made and minted many accusations against them and that both by uttering those things against them which were false and evil as also by uttering true things after a false and sinful manner as by blazing of secret infirmities amplifying offences beyond their due proportion lessning and depraving the good which was in or done by them perverting and destroying the sense and meaning of their words 3. They speak hard things against Christians by censuring and judging them they uncharitably passed sentence against their persons and practices voicing the former to be hypocrites because they would not be prophane and to have no more then because they had so much as the appearance of holiness they judged harshly of their future estate and of those actions which to these censurers were unknown for they spake evil of what they knew not they ever judged the worst 4. They spake hard things by mocking and deriding the godly the holy strictness and preciseness of the Saints occasioned their scorn These libertines derided them as if they had made an idol of conscience because they durst not run wiâ—h them to the same excess of riot They turned the glory of holy men into shame for that which made the godly more then men they abused them as children Luke 23.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in likelihood those sturdy Gyants in Enochs time scoffed both at his purity and predictions so did these sensual monsters mock at the Christians both for their being such manner of persons and also for the motive of their being so the promise of the coming of Christ to judgment OBSERVATIONS Obs 1. 1. The excellency of any way or persons exempts them not from hard words Even Christ himselfe hath hard words utterd against him Christ endured and therefore he had the Contradiction of sinners Where wicked men cannot finde they will make a cause to speak against Christ and rather then they will have none at all this shall be it that they can finde none The good word of the ungodly is no Commendation to the commended what evill have I don said one to a wicked man that thou shouldst speak well of me A man is much known by those who accompany and commend him the Commendation of sinners since Christ had their Contradiction should rather make thee suspect then sooth thy selfe If thou wilt be like Christ in being holy thou must be like him in being disgraced Expect not to have the good word of sinners nor be troubled for wanting it In short let us not think the worse of Christ or his wayes because they meet with the unkinde word of the world rather let us be so experimentally acquainted with the worth and goodnesse of both that we may be able to confute the hard words of the wicked to say we have found Christ good when others shal give him hard words nay that we may be the more incited to speak for Christ the more ungodly men speak against him To conclude let us be harsh to our lusts and to our sinfull natures and be sensible of the harshnesse and hurtfulnesse of sin and then we shall both account Christ good and speak good not hard words of him 2. Obser 2. A wicked tongue is rugged harsh grating It speaks hard things It is not made of bone nor is there a bone in it as some observe but yet it utters words that are harder then bones yea sharper than swords It hath made incurable gashes in the name the poyson latent in and vented by the tongue is deadly The mockings of the tongue are call'd cruell Many men have adventurd to lose their lives rather than they would endure the rugged and unpleasing expressions of the tongue Reproaches are like the living Coals of Juniper which burne hotest and some say they may be kept a whole year Psal 120.4 The tongue like fire though it be a good servant is a bad master The Unicorns horne is very salubrious and beneficiall when the apothecary useth it in his shop but very hurtfull when upon the head of that fierce and wilde creature Hence we should be warned to take heed of having a tongue hurtfull to others as also to labour to shâ—eld our selves with innocence and patience against this cruelly cutting instrument and to finde that the ruggednesse and harshnesse of others tongues may be onely as a file or wisp to take away the rust and filth of our corruption remembring that even the best Saints oft want the rubber of a sinners tongue to make them clean and that they may make as good an use of the reproaching tongue of an Enemy as of the reproving or comforting tongue of a friend and that hereby the swords of the tongue shall let out the corruption of their soares and doe them good against the will of their Enemies 3. Obs 3. For our words we are responsible before the tribunall of Christ Words passe away in respect of the sound not in respect of the guilt and effect even of idle words men shall give account Matth. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worklesse words which benefit not and administer no grace to the hearer how much more then for hurtfull words If a man may sin by silence how much more by hurtfull speaking The sins of the tongue much dishonour God Of all creatures man alone had the glory of speech bestowd upon him and indeed to what end should an irrationall creature be furnisht with language his tongue was to proclaime his reason and that by setting forth the glory of his Maker Man was made to glorifie God and the tongue is that instrument whereby he should principally doe it To offend God then by the tongue is to fight against him with
with serving of the Lord. Rom. 12.11 Let the Tempter ever find thee imploied The night comes when no man can work John 9.4 but as long as the day lasts no man must loyter As sleep causeth idleness so idleness causeth sleep Strive to attain to the highest pitch of grace and yet ever be working as if thou wert at the very lowest Phil 3.13 Forget those things as the Apostle speaks which are behind Take heed of turning thy spur into a bridle namely of making that former practice of holiness which should be an inducement to thy further active progress an hinderance from proceeding therein All the steps we have taken are lost if we give over before the race be run 6 Keep company with waking Christians such as neither dare sleep in sin themselves nor suffer any to sleep who are neer them In the sweating sickness they say that they who were kept awake by those who were with them escaped but their sickness was deadly if they were suffered to sleep The keeping one another awake is the best fruit of the communion of Saints Heb. 10.24 25 The Apostle speaks of provoking one another to love and good works of exhorting or calling upon one another 7 Watch over thy self in the use of such things as are in themselves lawful In lawful things there is least fear and therefore most danger More perish by meat then by poyson because every man takes heed of the hurtfulness of the latter and fears not any harm by the former Satan lyes in ambush behind our lawful enjoyments Christ was once lost at a feast and oft since in worldly abundance Prosperity never waked any out of sin 'T is as hard to be full and watchful as to be empty and contented Luke 21.34 Sobriety and Vigilancy are put together Take heed lest the vapours of sensual enjoyments overwhelm thee Let the things of this life be thy Solatia not thy Negotia thy refreshments not thy employments use them as the things not for which thou dost live but without which thou canst not live They who are inclined to be gross in their bodies should use much exercise and they who have abundance in the world should take much pains with their hearts lest while they get the world they lose their God VER 9. Yet Michael the Archangel when contending with the Divel he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee THese words contain an aggravation of that hainous sin wherewith our Apostle had charged these Seducers in the foregoing verse their Crime was their speaking evil or blaspheming of Dignities the greatness of this sin the Apostle evidenceth and evinceth by comparing of it with the contrary meek and humble carriage of the Archangel even towards the worst of creatures the Divel himself This comparison the Apostle first Propounds ver 9 wherein he describes the meek and humble carriage of the Archangel towards the Divel in his contending with him 2 He accommodates and applies it to these Seducers ver 10. 1 In the comparison propounded in ver 9 there is intimated a threefold amplification of the sin of these Seducers by comparing it with the deportment of the Archangel 1 In respect of the persons compared and this branch of the Comparison is double 1 Between a chief Angel and vile men 2 Between Magistrates and the Divel 1 If Michael an Angel an Archangel durst not rail how impudent and proud are men dust and ashes to adventure to do so 2 If he did forbear to revile the Divel himself the enemy of God and his Church the worst of evil ones and one who was his inferior how great was their sin who would speak evil of Magistrates called Gods and set up by him as those to whom they ought to be in subjection 2 The second branch of the Comparison whereby their sin is amplified was from the different cause about which the Angels and these Seducers were employed The cause for which the Archangel contended was good clear and righteous namely the burial of the body of Moses a work very good whether we consider the Authority of him who enjoined it God himself or the end of the injunction the preservation of the people from Idâ—latry but the cause which these Seducers had undertaken was wicked and sinful considering that it was the blaspheming of that Order which was instituted and ordained by God himself Tit. 3.1 Rom. 13.1 1 Pet. 2.18 and by his special command to be highly honoured and esteemed The third branch of the comparison whereby the Apostle heightens their sin was the different carriage and deportment of the Archangel towards the Divel from that of these Seducers toward Magistrates 1 The Archangel reasoneth humbly and disputes the Seducers peremptorily determine the question pass sentence and give judgment The Angel commits his cause to God and appeals to him for redress and relief the Seducers are Judges in their own cause break their bounds detract from Gods Authority and usurp his Throne The Angel in the fervor of contention when most highly provoked was patient and humble these provoked by none rage and revile These are the particular branches of the comparison set down this verse If it were needful before I come to the handling of these several parts of the verse to premise any thing by way of vindication of it and the whole Epistle from the Exception of those who alledg that the Epistle is not Canonical because the contention about the body of Moses is not mentioned in Scripture but was only a tradition I might answer 1 With Learned Junius the substance of this History is mentioned in Scripture Deut. 34 6. therein we finding that the Lord buried Moses and that none knoweth of his Sepulcher unto this day so that it is plain the body of dead Moses was buried by God i.e. either by his own immediate power or by the instumrental power of an Angel as seems from this place most probable and also that the particular place of his burial was altogether unknown to men and divels 'T is true the Scripture mentious not circumstances either a contention of Michael with the Divel or the carriage and expressions of either party in that contention But therefore 2 Though these passages here set down by Jude be not expressed in the Sacred Story yet 't is sufficient for us that they are now by the Apostle who was led by the Spirit of God inserted into holy Writ Possibly as Rivet notes this story was not delivered to the Apostle by tradition but revealed to him by the Holy Ghost Some indeed say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 3. c. 2. it was taken out of a certain uncertain book called the Ascension of Moses and mentioned by Origen Others that it was handed by tradition from generation to generation But granting either of the two last Is the Divine authority either of this
conceive that Satan is principally called 1 Pet. 5.8 Our Adversary in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that properly signifies an Adversary pleading or contending against another before a Judg in judgment in which sense it s used Matth. 5.25 Lest thy adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver thee to the Judg c. so Luke 12.58 When thou goest with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate so that when the Apostle calls the Divel Our adversary he intends that he is our adversary by way of accusing us before the Judg of Heaven and earth And very fitly may this our Accuser be called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary in judgment because he who contends with another before a Judg commonly labours to pervert his cause by slanders and false accusation which as hath been said aptly agrees to this our adversary and hence it may be 1 Chron. 21.1 Job 1 6. Zâ—ch 3. â— that when the Septuagint meet in the Old Testament with the Hebrew word Satan an adversary they translate it by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false accuser Thirdly Our enemy is here called the Divel or false Accuser because he accuseth one man to another stirring up hereby strife and contention between man and man and as sometimes he accuseth the Godly to one another as plain hearted Mephibosheth to David his Divellish stratagem in these times so most commonly he accuseth the Godly to the wicked Thus he accused Joseph of Incontinency David of Treason Daniel of Disobedience Elijah of troubling Israel Jeremy of revolting Amos of preaching against the King the Apostles of Sedition Rebellion alteration of Lawes Paul was accused to be a pestilent fellow and one that taught against the Law of Moses Christ himself was accused of Gluttony Sorcery Sedition and how skilful a Master he is in this hellish Art of false accusation appears in that he accuseth the Faithful though never so innocent devising what he cannot find Jer. 18.18 nay not only though they are but even because they are holy for the matter of their God for Praying Hearing Fasting keeping Sabbath Preaching the Truth He accuseth them oft by those who are tyed to them by dearest relations David of Injustice by Absolom He accuseth all the Godly for one mans offence Thus they are all c. nay for a personal failing in one or two he accuseth the whole Religion it self railing against the Sun because one hath stumbled in the Sun-shine He hath an Art to accuse for that whereof himself and his are most guilty thus he accused Joseph of Incontinency Elijah of troubling Israel Christ of being an enemy to Cesar yea of that to which the Accused are most contrary as in those instances appears accusing even the Sun of darkness And God hereby makes their integrity more apparant either here or hereafter Slanders are but as soap which though it soyles for the present yet it makes way for whiteness The Sun of their good fame shall break out gloriously from under the cloud of slanders God will bring forth their righteousness as the light Psal 37.6 and their judgment as the noon day yea which is the greater advantage the smutchings of slanders shall brighten the Graces of Gods people their Humility Peace Watchfulness Faith The tongues of sinners are but as brushes or rubbers to fetch off the dust which is but too ready to fall upon the graces of Saints The Divel is Satan and therefore he is a Divel he is an Adversary to Christ to Holiness what will not malice say Now Christ is gone beyond Satans reach he throwes the dirt of slanders upon his pictures and on them most that are fairest and most resemble him he loves to trouble them in their way whom he cannot hinder of the end The Divel is a Serpent and therefore he is an Accuser he hath subtilty to invent as well as malice to utter his slanders He is the god of the world and hath the tongues of wicked men at his command if he saith to one Go it goeth c. He hath found the successfulness of this Engine of accusation he hath murdered thousands with it and thereby ever brought Religion into suspition and disgrace he hath many receivers he wil therefore thieve away the names of Saints his calumnies easily enter and hardly depart Fourthly This adversary may here be called a Divel an Accuser because he accuseth a man to himself and that in two respects 1 He makes a man think better of himself then he should tells him he is going to Dothan when he is going to Samaria that the way to Hell is the ready way to Heaven As Absolom told the people flatteringly Thy cause is good so he Thy case is happy Strangling them oft with a silken halter 2 He makes men think their estate worse then it is by stretching the sins which he hath drawen them to commit beyond all the measure of Mercy and possibility of pardon to bring the sinner to despair Thus he dealt with Cain and Judas He who once told men they might repent when they would and it would be time enough hereafter to call for Mercy now affrights them with apprehensions that the day of Grace is at an end and that it is too late to make their peace with God He who was of late a tempting is now a tormenting Divel Hitherto of the Explication of this first part the parties contending the Observations follow OBSERVATIONS 1. Observ 1. The higher our Eminency is the greater should be our humility The more glorious any one is for Endowments the more humble should he be in the beholding them This Eminently glorious Angel this Archangel hath Humility stampt upon his name By it he doth not ask Know you not who I am or Who is so great as I but Quis sicut Dominus Who is like the Lord The more thou art above others in the height of place the more shouldst thou go beyond them in the grace of humble-mindedness Humility is an Angelical Grace No Creature so high as an Archangel no Creature so humble as he and the highest is the humblest Angel None so low as the Divel and none so proud as he The Divel tempts Christ to worship him the Archangel worships Christ We must though high take heed of high-mind edness When we shine most with outward glory we must not know it know it we must so as to be thankfulâ— not so as to be proud What have we that we have not received The more we have received as the greater shall be our account so the greater should be our acknowledgment They who partake of most gifts do but proclaim ' like beggars that they have oâ—tâ—est been at the door of mercy When any great performance hath been wrought by us we should â—ear to arrogate the praise thereof to our selves herein imitating Joab who when he had as good as taken Rabbah the Royal City 2
never well themselves but when they are doing something that may make others bad or do them hurt Whose only work is to pull down and pluck up to tear and rend to lay gins and snares not for beasts but men to search out iniquities and to accomplish a diligent search who are skilful to destroy but ignorant how to build up How unlike are these to him who went up and down continually doing good It likewise discovers the goodness and power of God in stopping this hurtful Creature in bounding him within his limits in binding him in chains of restraint so that though he wils to do what nay more then he can yet he shall never do what he will nor often what he can It teacheth us to make him our friend who only hath care and goodness to countervail the Divels cruelty O miserable they whose souls do and shall ever dwel among Lions in a Godless Christless Shepherdless state Lastly it instructs that better is the suffering of him who is hurt then the solace of him that is hurtful the former is conform'd to Christ the latter to the divel 6 Observ 6. Saints must expect slanders but 〈◊〉 be afflicteâ— with them So long as there are Divels there will be false Accusers We oft say upon hearing false and infamous reports we wonder who should â—aise them But wonder not there is a Mint constantly going in hell and there is a Mint master whose wâ—rk it is to coyn calumnies and though they be men who put them off for him yet this Coyn bears his Stamp 'T is a good sign thou pleasest not Satan when thou canst not have his good word He doth no more against thee then he hath done against all thy Brethren whose Accuser he hath ever been count not this Tryal by his fiery tongue strange nay count it strange when this tougne is not fired upon thee The Son of God himself was in this fire before thee nay is in it with thee If the flame be hot remember the company is comfortable and cooling Had it been enough to have been accused there would never have been one innocent God indeed suffers this fire to buâ—n thee because thou art not pure enough but the Divel kindles it because thou art not impure enough It s a sign that thy tongue vexeth Satan when his tongue vexeth thee Remember that thy name is bright in Gods sight and lâ—ke the Sun glorious heaven-ward when most clouded earth-ward God takes a greater care of his servants names then they do of their own Wherefore were ye not afraid to speak against my servant Moses Numb 12 8. saith God to Aaron and Miriam Besides the accidental good which slanderers do thy soul or the present by making thee humble watchful selfsearchâ—ng there will come a tiâ—e wherein they shall make restâ—tutuâ— in specie of all thy stâ—ln reputation They stole it from thee in se ret Quisquiâ— vâ—lens dâ—tâ—abâ— fâ—â—mae mâ—ae istâ— nobens add a mercedi meâ— Aug. but theâ— shall restore â—t before men and Angels and that with Interest Thy innocency may be hid but not extinguish'd and he that willingly detracts from thy name doth though unwillingly add to thy reward 7 Observ 7. To censure every â—ne that is accused is to condemn the innocent It s not ground enough for thy censure that they are accused for Satan may cause that but if called throughly sift the accusation John 7.24 judge righteous judgement and look not onely upon the outside but enter into the bowels of the cause Bare accusation makes no man guilty commonly the slanders of wicked men speak the person and often the cause also good Be slow of belief Hear both sides Let both thy ears like Balances take in equal weight T is true 1 Cor. 13.7 Charity believeth all things but they all are good things it also hopeth all things There 's no harm in suspending thy belief till proof comes If thou shootest thine Arrow too soon thou mayest haply hit a Jehoshaphat drest up by Satan in an Ahabs attire It s better to acquit many nocent then to condemn one innocent In doubtful cases hope the best God went down to see when the cry of Sodom came up to heaven though he saw before he went down It s good to be forward in accusing thy self and by that time that work is well done thy censorious credulity will be cool'd when thou hearest reports of others 8. Obser 8. How harsh and cruel a Master doth every wicked man serve The Divel puts his servants upon sin against God and then accuseth them for those sins to God themselves and others He that at the first allured Saul to disobey God by sparing of Amaleck afterwards drives him to despair by representing his sin and Gods wrath when he appeared in the shape of Samuel the sins which his tentations represent but as tricks and trifles his accusations will aggravate even to a mountaynous proportion He that in the former saith Thy sin is so small thou needst not fear it nay perhaps tels thee is a great good will afterward make it appear so great an evil that thou canst not bear it Though at the first he tels thee it is so small that God will not see it yet at last he suggests it so great that God will not forgive it The time thou now spendest in hearing his accusations would have been better spent in opposing his tentations Who would serve such a Master who in stead of standing by his servants for their diligent service wil stand up before God and man against them While they are serving him he is quiet when they have done he payes them with terrors and perswasions that they are damned wretches and yet this is the Prince of the world who hath more servants then Jesus Christ though he in stead of accusing for covers sin Oh that sinners were so wise as in time to look for a new service and to stand astonished at this amazing folly that they should more delight to serve him who sheds their blood then him who shed his blood for them 9 Great should be our care to prevent false accusations Observ 9. to stop Satans mouth and the mouths of sinners which are so ready to be opened against us to take heed that they speak not reproachfully and truly at the same time 1. It ought to be our care to make streight steps to our feet Ephes 5.15 seeing we shall be sure to hear of the least halting we ought to walk circumspectly If wicked men will make faults at their own peril be it let them not find them made to their hand though we may account such or such an error to be but small yet the slanderous beholder will look upon it with an old mans spectacles and to him it will appear great The sharp weapons of slanders must be blunted by innocency Let the matter manner and end of every action be good and then
the conversion of one sinner and 't is a pleasure to them to be present at the publick ordinances and to look into the mystery of the Gospel 1 Cor. 11.10 Ephes 3 10 As impossible it is they should preach anotheâ— Gospel is to be accursed Gal. 1.8 They surther the Gospel and preserve the true worship of God forbidding the worship of themselues The Law was given by their ministry Luke 2 9. Acts 10.10 The Angel directs Cornelius to send for Peter The Angel brought Philip to instruct the Eunuch invited the Apostle to come to Macedonia and help souls to heaven delivered Peter out of prison to preach the Gospel carried the soul of Lazarus to heaven resisted Balaam in the way wherein he came forth to curse Israel c. Michael and his Angels Rev. 12. fight for the defence of the Church against all the injuries of the Divel But the Divel is the grand adversary of souls Evil Angels labour to stop the passage of the Gospel they put forth their power in Jannes and Jambres to resist Moses in his Ministry The Divel offereth himself to be a lying spirit in the mouth of all Ahabs Prophets He stands at Joshuah's right hand to withstand him in his Office Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 Theâ— 2 18. Rev. 2.10 he soweth tares in the field where the good seed of the word is sown False Doctrines are the Doctrines of Divels Satan hindred Paul once or twice from his journey to the Thessalonians to confiâ—m their faith he raiseth persecution against the Church he cast some into prison And where he cannot hinder powerful preaching he contends to make the word sundry wayes ineffectual some he holds fast in unbelief and contumacy from careless hearers he snatcheth the word Those who happly hear attentively he hinders from practising and of some kind of practisers he often makes Apostates The second thing to be explained 2 Branch of Explicat is the strife and â—â—mbate between Michael and the Divel set forth more particularly in the particular case and cause thereof the Archangel disputed about the body of Moses And here 1 What he did he disputed 2 About what he dâ—d it or the subject of that disputation the body of Moses 1. He disputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth a Contest by Argument and Reason besides which manner or strife Justinian in loc there is no other say some after which spirits can strive and contend one with another I shall not dispute the truth of that assertion the mos Angelicus Vid. Zâ—â—ch de Angelis p. 156 the manner of Angelical disputation being to us so dark nor shall I now enquire how Angels represent their minds and apprehensions one tâ— another in their disputations but sure I am that as the Arguments which this holy Archangel produced against the Divel to justifie his action were strong and cogent as being drawn from the revealed will of God so the practice of disputing for convincing the adversaries of the Truth or stopping their mouthes by arguments grounded upon that foundation Acts 17.17.18.4 19.19.9.20.9.24.12 15. was frequently used by the Apostle Paul and to be imitated by us who were our words softer and our Arguments stronger might more convince the Adversary against whom and credit the cause for which we contend If it be here demanded Why this Archangel would dispute with an incorrigible adversary It s answered he disputed not with hopes to recover his Adversary But 1. To credit his cause It was a righteous cause and was worthy of a strong Advocate though the adversary against whom we reason deserves neglect yet the truth for which we argue deserves our contention 2. To apologize for himself He might have been look'd upon as one who resisted and opposed Satan upon bare resolution and self-wil and would effect his desire by bare force had he not disputed the equity of his proceedings with the Divel 3. To render the Divel the more inexcusable Who now though he were so far from being bettered or amended by all the disputation and reasoning of Michael with him that he was the more enraged against the truth yet must needs be more clearly convinced that he opposed the righteous and holy will of God 2. For the subject of this disputation it was saith Jude about the body of Moses The principal doubt in this branch is what should be the cause of this contention and disputation between Michael and the Devil about the body of Moses Sundry causes are by sundry Interpreters mentioned I shall rehearse some of the most probable and cleave to that which I conceive to be the true one Some affirm that the body of Moses is here to be taken figuratively not for that body which was buried on Mount Nebo but for that holy Priesthood about which Satan resisted Joshuah Zech. 3.1 because this Priesthood as a shadow was to be restored at the return of the Captivity and to be in Christ truly fulfilled whom the Apostle cals the body Col. 2.17 that answered the shadowes of the Law Others also making this place of Jude to refer though after a different manner from the former to that of Zech. 3.1 Opinio mystica est ut corpus Mosis fuerit Synagoga ac Synagogam liberari prohibuâ—rit Diabolus de Captivitate Babylonis Lorin in loc Conceive that by the body of Moses we are here to understand the Synagogue or Church of the Jewes the delivery whereof from the Captivity of Babylon Satan say they opposed and Michael contended for But besides the Arguments which have been brought already to prove that this Michael here mentioned by Jude was not Jehovah as was he who is mentioned Zech. 3.1 It seems an harsh expression and no where used to call either the Mosaical Priesthood as fulfilled by Christ or the Synagogue and Church of the Jewes the body of Moses Some conceive that this contention about the body of Moses was from Michaels endeavouring and the Divels opposing of the honourable burial of Moses to whom say they the Divel would have had burial denyed in regard of his slaying of the Aegyptian in his life time and that the Divel contended that the body of a Murderer belonged to him to dispose of But this opinion seems false both in regard of the great distance of time which was between the slaying of the Aegyptian and this contention as also that the Divel knew either that the slaying of the Aegyptian was no true murder or if it were that it was forgiven by God who sundry times after it manifested tokens of signal love to his servant Moses It is therefore lastly and most truly asserted by others that Michael therefore contended with the Divel about the body of Moses because the Divel endeavouring contrary to the express will of God that it might be buried in some open and well-known place that so the Israelites who were alwaies too prone to idolatay
under a glorious and victorious Head and Captain Jesus Christ against a cursed yea a captivated enemy who cannot lift up an hand further then the Captain of the good Angels pleaseth in a good cause for the honour of God and the welfare of the Church should they ever be foyld their Captain would lose the most glory How good is God to order that the best Creatures should be the strongest How happy Saints in that they have though an invisible yet an invincible Life-guard an Army of Angels to pitch their tents about them Psal 34.7 whose safety thereby can be no more then shadowed by mountains of full horses and Chariots of fire If any thing do sometimes befall them afflictive to their sense yet nothing can befal them destructive nay not advantageous to their souls How great is our interest to continue our Guard These holy Spirits are driven away by our filthy conversation like Doves that cannot endure noysom places They will protect none whose protection drawes not allegiance to their great Lord and Master Jesus Christ Oh give not the good Angels cause to say of us as David of Nabal 1 Sam. 25.21 Surely in vain have we kept all that they have c. A man without Angels is not without Divels Miserable is it for the poor sinner to be like a Lamb in a large place exposed to the cruelty of the Wolf in stead of being defended by the care of the Shepherd Miserable lastly is the condition of every enemy of Christ and his Church who joynes with that Head and fights under that Leader which is sure to be foyl'd that walks according to the Prince of the power of the air that wars against the Angels of God yea with him the God of those Angels And how can they expect who have fought for Satan against Michael in their life time that Michael should contend with Satan for their souls at their deaths 3. Observ 3. In all contentions our care should be that our cause be good Michael contended in a righteous quarrel It s commonly seen the hottest contentions are bestowed upon the unholiest causes Idolaters cry out louder and longer for Diana of the Ephesians wicked men more strenuously strive for the promoting of the Divels Kingdom then the Saints do for the advancing of Christs How loud did Baals Priests cry to their God for help 1 King 18 26 28. and how cruelly did they gash their bodies when the reputation of their dumb and deaf Deity was hazarded How eager were the men of Ophrah Judg. 6.28 that Gideon might be put to death for throwing down of the Altar of Baal But what a shame is it that blind Zeal should be more eager and active then that which is inlightned The goodness of that for which we contend only commends the greatness of our fervor in contending for it The more fiery and furious a horse is which wants eyes the more dangerous to himself and others is his career The higher and stronger the winds are which drive the Ship upon the sands and Rocks the more destructive and inevitable will be the wrack of the Ship We must first be sure we have a clear a Scripture-way and then how sweet and sutable a connexion is it to be fervent in spirit when serving the Lord We should mistrust and fear our course is wrong Rom. 22.11 when we find our hearts most eager and impetuous and when we are sure our course is right we should be ashamed that we are so faint and sluggish 4. Satan contends with the strongest even with the strongest Angel Observ 4. No Excellency can exempt any one from his onsets He adventured upon Christ himself The most famous Worthies mentioned in Scripture Job Marth 4. David Peter c. could not escape the Divels encounter This Serpent set upon our first parents in their innocency He commonly singles out the Leaders for combate and they often meet with the sharpest assaults That Christian which is most Angelical shall find Satan most Diabolical The Divels malice being most against God is most against them who have in them most of God in them he labours to be revenged on him In the servants he strikes at the Master And God in Wisdom so orders it that they who have most strength should be most exercised to make his graces the more manifested to all Beholders God was not delighted that Job should be assaulted and tempted but that thereby Satan should be overcome And such is the Divels malice that he will trouble those most in the way whom he knowes he can least hinder of the end He contends though he conquers not Where he cannot destroy our grace he will labour to disquiet our peace Satans assaults are no sign of Gods hatred nor should they be any occasion of our censures If we be not so fiercely set upon as others in stead of censuring them for having no grace at all let us rather think that they have more then our selves They whom Satan least troubles commonly least trouble him In short what need have weaklings of watchfulness when the Divel fears not an Archangel A weak Christian when watchful is in less danger then the strongest when secure He who sets upon an Angels strength will not fear humane weakness If he comes upon those who have nothing to help forward his Conquest he will come with a courage upon those who bring him weapons In the best of us there 's a strong party for Satan to joyn with all 5. Observ 5. The more God advanceth any in gifts and employments the more Satan molests them If this Archangel were not though some think he was employed about the burying of Moses's body yet sure we are he was here employed in contending for God and that he was a choice if not the cheifest of all the servants that God kept in this great family of the world the great minister and messenger of God to perform his masters pleasure in matters of highest concernment Persons of publick employment are most fiercely assail'd by Satan they who are set apart to offices whereby God is most glorified and his Church relieved are set upon by Satan the enemy of both We never read that Moses David Paul c. were molested by the Divel till they were appointed to be Gods Archangels as it were his Messengers in delivering governing teaching the Church God never imployes any in service but 't is to oppose Satans Kingdome and the higher their service is the hotter is the opposition which they make and whosoever disturbs Satan shaâ—l be sure to hear of him the more watchful any one is to do his duty the more watchful is Satan to do him hurt commonly God shewes his servants in their entrance into duty what they are like to meet with in the continuance thereof and thereby he gives them such proof of his faithfulness in supporting them that all the rage of hell afterward shall onely prevent
Truth and to give the glory of God reparations as it were by wiping off the blemishes cast upon it by foolish and ignorant men When we have upon grounded deliberation chosen our Love we should zealously express the love of our choice Sinners as they say of young mens thoughts of old think that Saints are foolish but Saints know that sinners are so Let not their prosecution of sin be more zealous then thy reprehension of it nor their opposition of any way of God be more hot then thy contention for it Let thy fire have more purity then theirs but let it not be inferior in its fervor The Christians Serpent must not devour his Dove How good a Master do the godly serve who requires no duty but such as he warrants in and rewards after the doing Satans servants are scepticks and he puts them upon such imployments in the doing whereof they cannot know they do well and afterward they shall know they have done ill and that to their cost 5. Corrupt affections blear and darken the judgement Observ 3. These Seducers hated the wayes of God and deilghted to oppose them and therefore they did not would not know them He who will be disobedient in heart shall soon have a dull head They who love sin will leave the Truth Lust opposeth the entrance of the Light Repentance makes men acknowledg the Truth 2 Tim. 2.25 Every one who doth evil hateth the light John 3.20 Men love not to study such Truths as will hinder them being known from going on in some gainful wickedness It s from unrighteousness that men imprison Truths They who thought the believing of the Resurrection would hinder their course in sin Prov. 28.5 taught that the Resurrection was past 2 Tim. 2.18 Lust perverts Light and makes men in stead of bringing their hearts and lives to the Scripture to bring to draw the Scripture by carnal and wittily wicked distinctions and evasions to both Knowledg is the mother of Obedience and Obedience the nurse of Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former breeds the latter and the latter feeds the former Of this largely before Part 1. pag. 616 617 c. Observ 6. Qui prius quam chord as exploraverit omnes simul inconcinnè percutit absonum et absurdum strepitum reddit sic judex qui singulas liâ—ga torum causas non pulsavis nec audivit stultam planè absurdam sententiam pronuntiet necesse est Petrarc 6. It s our duty to forbear speaking against any thing which we understand not He that answereth a matter saith Solomon before he heareth it it is folly and shame to him Prov. 18.13 As men are not to be commended so neither to be condemned before the knowledge of their cause As he causeth an harsh and unmusical sound who strikes and playes upon the strings of an Instrument before he hath tryed and tuned them so he must needs pass a foolish and absurd Sentence upon any cause who passeth that Sentence before he hath seriously heard and weighed the cause to which he speaks Herein Eli manifested his fault and folly 1 Sam. 1.14 rashly and weakly charging Hanna with Drunkenness Thus also David discovered his folly in giving credit to the information of flattering and false-hearted Ziba against good Mephibâ—sheth 2 Sam. 16.3 4. before he had heard what Mephibâ—sheth could alledg for himself Potiphar likewise shewed himself as unjust as his wife shewed her self unchast by an over-hasty heeding of his wives false and forged accusation against righteous Joseph Gen. 39.19 20 To these may be added the ignorant censure of those Scoffers who derided the Apostles filled with the Holy Ghost as if filled with new wine Inter triâ—icum lolium quamdâ—u herba est nondum â—uâ—mus venit ad spâ—cam grandis similitudo eft in disceruendo aut nulla aut perdifficilis distanâ—ia Praemonâ—t ergo Dominus ne uâ—i quid ambignum est cito sententiam proferamus sed Deo judici terminum reservemus Hieron Ut nobis exemplum proponat ne mâ—la hominum ante praesumamus credere quam probare Gr. Mor. l. 19. c. 23. Doubtful cases are to be exempted from our censure The wheat and courser grain saith Hierom are so like to one another when newly come up and before the stalk comes to the ear that there 's no judging between them and therefore the Lord by commanding that both should be let alone till the Harvest admonisheth as that we should not judge of doubtful things but refer them to the judgment of God Even God himselfe who clearly discernes the secrets of the heart and needs not examine any cause for his own information determines not by sentence till after examination that so he might teach us by his example the method of judging Gen. 18.21 Which is to know before we censure They who to make shew of what they have not a quick understanding and nimble apprehension will take off a speaker in the midst of his relation and make as if they knew all the rest of his speech which is to follow and others who though they will hear the whole speech out yet not clearly understanding it scorn to have it repeated again lest they might be thought slow of apprehension by their foolish and ill accommodated answers do often grosly bewray their ignorance and folly And this speaking of any thing ignorantly should principally be avoided by Magistrates and Ministers By Magistrates because their passing of a sudden and overhasty answer is accompanied with the hurt of others and withal by so much the more should they take heed of this folly because when they have once passed though a rash and unjust sentence Vid. Cartw. in Prov. 18.13 yet so great a regard must be had forsooth to their Honours by themselves already dishonoured that seldom or never will they be induced to retract or recal any unrighteous censure when once they have uttered it Which sinful distemper appeared not only in those Heathen Governours * In their censuring of John and Christ Herod and Pilate but in that holy man David in the case of Mephibosheth By Ministers likewise should this speaking ignorantly and doubtfully of anything be avoided whose work being to direct souls and that through greatest dangers to the obtaining of greatest happiness they cannot be blind Leaders and ignorant Teachers without the infinite hazard of their followers How unlike are they who will be Teachers before they themselves have been taught and Affirmers of what they understand not to him who spake only what he knew Joh. 3.11.32 and testified onely what he saw and heard Thus of the first part of this verse their malicious and unchristian ignorance They speak evil of what they know not The second followes their sensual knowledg What they know naturally as brute Beasts in those things they corrupt themselves In which words two things are mainly considerable 1. The sensuality of their
Daniel ub supr in the Reign of Henry the Seventh who though the greatest Peer in the Realm and laden with many Favours and great Offices yet was a man of that exorbitant and unbounded Ambition that nothing would please him but a Preferment which used to go to the Kings Eldest Son Though Peleon be layed upon Ossa and one Mountain of greatness upon another yet will an ambitious mind look upon them all as too low Kingdom added to Kingdom and could it be so world to world would but be a drop to the belly of the Elephant Ambition The best way to satisfie the thirst of one in a Feaver is in stead of giving him drink to cure his Distemper and he who hath the Itch shall more wisely take away the inward cause there of then think to allay it by scratching Le ts not think to satisfie our Lusts by making provision for them its Christian wisdom rather to study to kill then content inordinate desire and more to bring our hearts to our condition then our condition to our hearts Let us look upon that station of life wherein God hath set us as the best for us A garment which fits us is better for us though it be plain then one which is gaudy and three or four handfuls too big God best knowes how to order our Estates Should we be our own carvers we should often cut our fingers Let us also compare our Receipts with our deserts * and our selvs with our inseriors Observ 6. Naturae bonitas nisi pietate confirmetur facile illabescit Cart. Harm and though the former seem small when they stand by themselves yet if we set them by the latter they will appear of a large size and a tall stature 6. A meer man is firm and steady in no relation Natural relations unless back'd by grace are very slippery and unstable foundations of friendship Corah a wicked man though a neer kinsman to Moses proves his greatest Adversary Abels brother Josephs brethren Davids son could not be kept from Murder and Treachery by the bond of nature It is not the alliance but the renovation of nature that can establish friendship easily break the bonds of nature as Samson did his cords till his locks his Lusts be cut off No natural man accounts his own brother that lay in the same womb with him so near to him as the lust that lodgeth in his heart He provides friends most wisely for himself who either finds or makes them friends to God An enemy to God will not long be a friend to thee Natural love oft ends in an unnatural hatred A bad man will not conscienciously be a good husband son brother Grace doth not slay but sanctifie not annihilate but elevate nature turns water into Wine and Spiritualizeth carnal affection How just with God is it that he whom thou dost not desire to make Gods friend shall prove thy foe that thy child which is most cockered by thee in sin should afterward prove the greatest grief to thy heart God suffering to thy sorrow him to rebel against thee whom thou hast suffered and seen without sorrow to rebel against God 7 Innocency is no shelter from opposition Observ 7. The goodness of no person nor cause can exempt either from hatred No man meeker then Moses none better beloved then Aaron none more beneficial to Israel then both no cause more Righteous then the holding a Government to which they were appointed by God himself yet neither the persons nor their cause could be free from the conspiracies and contestations of sinners Jesus Christ himself endured their contradictions Heb. 12.3 and gainsayings It s no sign of a good man to have few opposers nor of a good Cause to have many abettors He who is not opposed by the stream goeth with it The world will hate where God loves So far is Holiness from exempting the Godly from the ill will of sinners that it drawes it forth Let other qualifications of Learning sweet nature Birth c. never so much abound yet Grace marrs the taste of all these in a carnal palat Antipathies can never be smothered reconciled The meekest Moses will he be a Moses shall be gainsayed notwithstanding his meekness The wicked rise up against the Faithful not for doing any evil against but for not doing evil with them If in our keeping close to God we meet with unkindness from the wicked let us not wonder if with love let us be thankful but yet withal suspicious of our selves that we do or at least cautelous that we may not sinfully correspond with them 8. Instruments of publick good Observ 8. often meet with unkind requitals Moses and Aaron Israels deliverers and defenders were gainsayd by an unthankful people Israel owed to these saithful Governors under God their provision peace and protection but for this the tribute which they paid was Conspiracy and Rebellion Nothing is so easily forgotten as the benefits we enjoy by Governors The lightest injuries are easily remembred and are like feathers that swim on the top of the water weighty favours like a piece of lead sink to the bottom and are forgotten Gideon had been a famous Deliverer of Israel Judg. 9.5 but the benefits which that unthankful people enjoyed by him are so neglected that they slew his sons 2 Chro. 24.21 22 Though Jehoiada was the renowned Restorer of Israels Government and Peace yet was his son destroyed by them who next to God owed all that was dear to them to his Faithfulness and Wisdom It s a Kingly honour to meet with unthankful returnes from those to whom we do much good The mothers brest gives milk to the froward Infant that strikes it God would have all especially Publick Officers in all the good they do to eye his Glory and command and not the applause of men No opposition must discourage us in the Faithful discharging of our places nor chase us from the station wherein God hath set us 9 Excellency and Superiority are the marks of Envy Observ 9. Invidemus inferiori ne nobis aequetur pari quia nobis aequatuâ— superiori quia ei nou ae quamur Though Moses and Aaron cannot be opposed for their sin yet they may be envyed for their Power As Equals are envyed because they are such and Inferiors lest they should be our Equals so principally Superiors because we are not equal to them Joseph was envyed because he was higher then his brethren in his fathers favour Nullae necessitudinis jura tam sancta et inviolaâ—a quae suâ—â— invidiae stimulos non pariuntur praescrtim cum quis inter cognatos ad impertum promovetur Mendez in 1 Sam. 10.16 Paterna largitatis memor non est qui est fraternae immemor charitatis haedum sibi datum negat qui tantam substantiam accepit Chrysol Ser 4. Senior dicitur eò quòd cito aliquis per invidiam consenesâ—â—t Ambr. in Luc. Haec est
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
with the wicked though they may be cast among them Let us not censure the faithful in their most tossed estate There 's not a drop of wrath in a sea of a Saints sufferings Could you see how free his inside is and his end shall be from storms and tossings you would rather envy then censure him the waves which Satan raiseth shew that he hath a treasure which that enemie would fain have cast away but yet should he so far prevail t is a treasure which wil swim to shore with him To conclude let the faithful of all people most prepare for storms and waves as it is best for them to be among raging waves so it s too much for them both to have a haven in their passage and in the end of their passage too As long as the people of God are sayling to that port the divel wil tosse them and this he wil do though nay because he cannot destroy them Let them be sure that by faith they get Christ into the ship or rather into their souls that by obedience they undertake their voyage for him that their cause be good and that by repentance they cast out every Jonah and then let them fear no waves 4 The Church hath most trouble from those within her Obser 4. She hath sometime saith Bernard had peace from Heathens Pax à Pagauis nunquam à filiis never or but very rarely from her own children No adversaries were such raging waves as these who were domestical Of your selves saith Paul Acts 20.30 shall men arise speaking perverse things to draw away disciples after them Grievous wolves shall enter in among you not sparing the flock These Seducers were not Heathens without but Professours who had crept into the Church No evils are so great as those which come to the Church from within The inward intestine divisions ruptures heresies schisms have cost the Church more lamentations then ever did her persecution from without The heathen Emperors never were so vexatious to her as Arians Donatists Anabaptists Papists Outward enemies scratch the face they within stab the heart of the Church From the former she suffered by the latter she both sinned and suffered by the former she was under Persecution from men by the latter under Provocation against God by the former she was but sollicited to tell where her great strength lay by the latter she cut off her locks threw away her own weapons and betrayed her strength by her suffering from without the enemies laboured to beat her off from continuing Christian by her scandal within she beats them off from becoming Christians Wonder not then that the Divel hath alwayes used this home-bred engine of evil against the Church namely the ungodly carriage of those within her and the stirring up troubles in her own bowels He knows that there is no sword to this and that they will never adventure their lives for God and one another in war who will neither love God nor one another in peace Oh how should Christians labour to disappoint and countermine this the Divels most destructive policie Christians if we must die let us die like men by an unanimous holy contention against the common Enemie not like fools by giving him our sword and destroying one another by heresies schisms prophaneness in our own bowels 5 Sin is a persons greatest shame Observ 5 That which should most make him ashamed and confounded in himself and that which shall make him a spectacle of shame disgrace and infamie to others O my God said Ezra chap. 9.6 I am ashamed and blush to lift up my sace to thee for our iniquities are increased c. There is the shame that sin should make in us Thou hast consulted shame to thine own house Hab. 2.10 by cutting off many people and hast sinned against thine own soul Psal 40.14 Let them be brought to shame So Nah. 3.5 I will shew c. the Kingdoms thy shame there is the shame that sin brings upon us In the former respect sin should be shame in the latter it shall be shame It s sin only which deprives a man of true glorie and excellencie and is the degradation of his nature Men account that their shame which to do or suffer is much below their port and rank Oh how much goes that man below himself who was created Gods favourite and son having his love fixt and image stampt upon him the Viceroy of the creation a consort with Angels whose nature is taken into the union of the person of the son of God whose purchase was no less then the blood of God whose soul is a little heaven for the great God to dwell in whose bodie is the Temple of the holy Ghost whose habitation shall be the Empyrean heaven a Citie a Kingdome purer more glorious then a thousand Suns nay in comparison whereof a thousand Suns are but sack-cloth How much I say goes this excellent creature below himself in being a thorow-fare threshold foot-stool vassal to unclean spirits yea in having his heaven-born soul a very sink or common receptacle for that which is infinitely baser then all the dung off-scouring filth excrements upon earth or then any thing which hath a being How much lower is this descending then for a King to imbrace dung-hils or for Nebuchadnezzar to be a companion for beasts Rom. 6.21 Well might the Apostle say that of this condition the Romans were now ashamed Indeed there is nothing but sin which truly disgraceth a man Nothing but sin which disgraceth a man in Gods eye whose estimate is the true Standard of Honour nothing but sin makes us unfit for that habitation of glory nothing shameful unless sinning but befell the Lord of glory Nothing but sin which will make us unglorious at the last day when Christ shall appear with ten thousands of glorious Saints and Angels Oh how much are they mistaken who account sinne their glory who are asham'd of their glory holiness Pudor est medi. cina pudoris and glory in their shame their sin Are there not many who cannot blush in the doing of that Eph. 5.12 Jer. 8.12 at the hearing whereof t is our duty to blush They were not ashamed neither could they blush they have sin'd away shame in stead of being ashamed of sin and will not now suffer nature to draw her vail of blushing before their abominations When the Colours and Ensigns of a battle are lost we then give the battle for lost some have aptly called blushing the colour of vertue displaid by nature in the countenance When Satan hath taken away our colours and custome of sin hath banished even sense of sin and shame for sin our case seems to be desperate Other evils which sin bringeth are curable the anguish of conscience the wrath of God the breach of charity but the shame of sin can nay must never be got out the more holy we are now the more should we be
who praise their own good deeds are thought not therefore to report them because they did them but therefore to have done them Pin. Ep. 8. ad Saturntnum l. 1. that afterward they might report them A man in commending does not yea undoes what he is a doing Thou hearest witnesse of thy self said the Pharisees thy witnesse is not true When Paul mentioned his own necessarie praise 2 Cor. 12.16 17.21 he saith he speaks foolishly and that he was become a fool in glorying 2 Cor. 12.11 Though he were compelled thereto A man should not therefore doe any good that he may have a good report but therefore and only therefore desire a good report that he may be in the greater capacity of doing good If a man commend himself he should do it modestly and constrainedly for the advantage of the Gospel Paul speaks his commendation as belonging to a third person I knew a man c. 2 Cor. 12.2 and ver 11. ye have compelled me c. But ordinarily we should neither praise nor dispraise our selves even the latter of these being the giving of others an occasion to praise us and oft a putting of praise as one saith aptly to usury Robinsons observations that we may receive it with the greater advantage To conclude if it be a sin to praise our selves when we have done good how great an impiety is it to glory in evil the former discovers the corruption of a man the latter of a divel Lastly Though it be a sin for a man to commend himself yet t is our duty to praise the good we see in and done by others that God may be honoured Thus diis laus bonis debetur who was the Author of all good and men encouraged the doer to proceed the beholder to imitate him 3. Obs 3. Great swelling words should not seduce us from the truth We should not regard the words but the weight of every teacher nor who speaks but what is spoken the Kingdome of God is not in word but power 1 Cor. 4.20 We must not mislike truth because the bearers words are low and contemptible nor imbrace error because the words of him who brings it are lofty and swelling A Christian should be a man in understanding not like a little child ready to swallow what ever the nurse puts to the mouth We should ever be more forward to examine by Scripture with the noble Bereans the truth of what is taught us than to be bewitched like the â—â—â—ish Galatians with the words of any teacher suspect the cause that needs them and the men that use them as a rotten house so a rotten cause needs most props Truth like a beautiful face needs no painting Though he were one that speaks big nay with the tongue of an Angel nay were an Angel yet if he preached another Gospel we should hold him accursed Christians should labour for knowledg to discern between great words and good words or rather between good words and good matter This for the third proof that these seducers were those ungodly men who should be judged at the last day viz. because they spake great swelling words The fourth and last followes in these words having mens person in admiration because of advantage In which words our Apostle 1. describes what they did they had mens persons in admiration 2. Discovers why they did it for advantage For the first their having mens persons in admiration EXPLICATION That we may understand the sin wherewith these Seducers are here charged in admiring of persons We must first open these two expressions 1. Persons 2. Admiring or having in admiration 2. Shew what admiring of persons is here by the Apostle condemned and why 1. For the former The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face and properly answers to an Hebrew word of the same signification yet in Scripture it s taken several waies not to speak of the divers acceptations of the word in Scripture when attributed to God as being too remote from our present purpose when it is used concerning the creature 1. its given to things without life as Matth. 16.3 and Lâ—â—e 12.56 ye can discern the face of the skie that is the outward shew or appearance Luke 21.35 and Acts 17.20 we read of the face of the earth in which places its taken for the superficies or outside 2. Most frequently to man and so 1. properly it signifies his face and countenance Thus Matth. 6.16 they disfigure their faces and ver 17. wash thy face So Matth. 26.67 then did they spit in his face 2. His person as 2 Cor. 1.11 the gift bestowed upon us by the meanes of many persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His bodily presence 1 Thes 2.17 we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence 4. A man as accomplished with his gifts excellen cies or indowments real or appearing which are outwardly beheld or looked upon to belong to him for which he is oft unduly respected either in regard of his body mind or outward condition and thus it s taken Matth. 22.16 Mark 12.14 where the Herodians tel Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of men and Acts 10.34 God is no respecter of persons So Rom. 2.11 And thus I take it in this place where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency advanced in respect of their outward state of wealth honour c for their own private gain and advantage 2. The other expression is admiring or as we render it having in admiration Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth two things 1. To wonder at a thing in respect of its strangeness unusualness at which men use to look very earnestly and intently Thus it s taken Matth 8.27 where it is said that Christ rebuking the winds and the sea the men marvelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Matth. 21.20 when the fig-tree withered it s said the disciples marvelled Matth. 27.14 Luk. 1.21 63. Luk. 4.22 Euk. 11.38 John 7.21 when Christ had with such admirable wisdom answered the ensnaring question of the Herodians it is said they marvailed Matth. 22.22 c. 2. It signifieth highly to honour fear or reverence the person or thing which we look upon as strange and thus some take it Matth. 8.10 when Christ heard of the centurions faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he marvelled that is say some he respected and honoured his faith Thus it s taken in this place of Jude Vid. Ravanel in Tit. admiratio These seducers honoured highly advanced cried up the endowments and qualifications of great men for advantage and probable it is that the Apostle expresseth their honouring of mens persons by the admiring them because the Septuagint so translate those places where honour and