that of trees dead they are spiritually dead because without and severed from that root of every good tree the Lord Christ The old Adam is the root upon which they still stand and therefore they are without all spiritual and supernatural life as from the root flows life into all the branches of the tree so from Christ all who are united to him by the Spirit through Faith have by those means the life of holiness derived unto them as in Adam the first root who hath now lost the moisture and vigour of holiness and is become a dryed root all die so in Christ shall all and onely they who are really united to him live Hence it is that as they are without the root and therefore without life so without all spiritual growth and fruitfulness the inward principle of life being wanting needs must the effects that flow from that principle all vitall operations be wanting likewise for though abiding John 15.5 and living by Christ we bring forth much fruit yet sever'd from him we can do nothing It is true that as the wicked have something from Christ like the Spirit of life Heb. 6.4 1 Cor. 12.6 7. so thereby they bring forth something like to good and spiritual fruits I mean those forementioned fruits of gifts assent to the truth sweet affections acts of external obedience but though in the producing of these the Spirit helps them yet it never changeth the nature of the trees but they still retain the natural sowrness of their roots and though God gives them the Spirit to edifie others yet not to sanctifie themselves though Saul had another spirit and sundry Matth. 7. did prophecy and cast out Divels yet all these were but works of ministration not renovation though the Spirit works as an outward efficient cause breathing on them and is in them as in Organis Instruments and Ministers yet not as in domiciliis as in habitations Members for as the soul works not as a form to any part that is not united to the body so neither doth the Spirit of Christ work savingly but in the body of Christ In the wicked it may be spiritus movens a moving spirit in the godly t is onely spiritus inhabitans an inhabiting indwelling Spirit The Spirit of God in an Hypocrire is like an Angel appearing in some outward shape of which he is only an assisting not an informing form for which cause his assumed body hath neither life nor nourishment but the Spirit of God in the godly is like the soul in the body not only assisting but informing and working in them spiritually vitall and supernatural operations And notwithstanding the best workings of the Spirit of God in the wicked they are oft left more fleshly self-confident less poor in Spirit and sensible of their want of Christ then before And thus these Seducers were spiritually dead Or 3. Death is eternal the effect of the former which eternal death is that most miserable condition of the Reprobate after death wherein they are deprived of all the blessedness and glory of heaven standing in the enjoyment and unitive vision of God Visi◠unitiv◠T is indeed the spiritual death continued and perfected As in heaven or eternal life in the enjoyment of God by Christ is begun in this life and completedin the next so is hell or eternal death in the losse of God begun in this and consummate in the next world The presence of God is the heaven of heaven the joy of heaven the life of heaven and of all who shall come thither 2. For the second In what respect these Seducers may be said to be twice dead The word twice Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two wayes sometimes indefinitly or as a definite put for an indefinite a certain for an uncertain number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Job 33.14 Thus Job 33.14 God speaketh once yea twice yet man perceiveth it not That is God doth by his gracious ways and means sufficiently abundantly and frequently acquaint man with his will although man be so stupid and senseless as not to understand what the meaning of God is therein So Psal 62.11 God hath spoken once twice have I heard this that power belongeth to God that is God hath abundantly oft several times or sundry wayes by his Word and works asserted and discovered that he is eminently and transcendently powerfull Thus the Apostle commands That the Elders that rule well 1 Tim. 1.17 should be accounted worthy duplici that is multiplici honore double much manifold honour So the Prophet prayes Jer. 17.18 that his enemies may be destroyed with a double destruction i. e. with a severe through totall destruction so 2 Kings 2.9 Elisha desired that a double portion that is a large abundant portion of the Spirit might be upon him Thus some take the word twice in this place as if by the signification of the very word the Apostle intended that these dead trees were finally dead and past all hopes of recovery such as could never be bettered by all the pains and cost digging dunging c. that could be laid out upon them That our Apostle here intends that these Seducers were like Trees irrecoverably and totally dead I easily grant but withall because trees may be said to be twice dead in respect of their very dying twice or a second time this word twice seems to import in this place a definite certain number and to intend a double or twofold death of these Seducers who are here compared to trees in their dying twice as well as in all the other three respects viz. Their having withered fruit their being without fruit and being pluckt up by the roots Trees then are said to be twice dead thus the first time a tree is said be dead when in the former spring it decayes fades withers in its leaves blossoms or newly formed fruit from this decaying or dying for a dying it is as to leaves and fruit a tree is oft by pruning dressing recovered but if in autumn or the later spring which is the critical or climacterial time of Trees to discover whether their disease be mortal or not the tree fadeth again if then the leaves or what ever it bears wither the rine grow dry and it be as they say sick the fault is then ab intra the root is rotten and the very substance of the tree is inwardly corrupt and putrified no more labour or cost is now bestowed upon it it s now dead twice or the second time and therefore totally and irrecoverably and as I have understood from those who are exactly skill'd in the nature of trees it hath been oft known that trees which have seemed to die in the former spring have afterward been recovered but never did they know that any languishing in the former spring and then after some overtures of reviving in the later spring fading and decaying again ever were recovered and restored
filthy dreamers in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui videt in somnia signifying properly such who are dreaming in sleep Beza renders the word sopiti such who are fast or sound asleep in a deep dead sleep Erasmus and Vatablus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Delusi in somniis such who are deluded in dreams The Vulgar wholly omits the translation of the word but the word properly signifies such who in their sleep are dreaming and thus Joseph is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dreamer and Acts 2.17 It 's said your old men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall dream dreams importing likewise thus to dream in sleep And these of whom our Apostle here speaks may be termed dreamers in sleep either 1. In a proper or 2. In a metaphorical sense If 1. In a proper sense then these seducers were dreamers in their natural and bodily rest and sleep thus they mentioned Acts. 2.17 dreamed dreams in their naturall sleep and thus Gagneius Vatablus Salmeron understand this place as if the Apostle had intended Redundat effusior libido vsque ad nocturnas inter dormiendum pollutiones Vatab. that these impure seducers did put forth and expresse their filthy lustfulnesse in their very dreams when they were asleep Thus likewise our own learned interpreters understood this dreaming in sleep as is plain by their rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by filthy dreamers as conceiving that these seducers in their unclean dreams had defiled and polluted their bodies when they were in their naturall sleep not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits of the interpretation of filâ—hy dreams by the force of its own signification it's Acts 2.17 us'd in a good sense namely of holy and pure dreaming but the foresaid interpreters were pleas'd so to refer this word to the following expression viz. defile the flesh that they interpreted it of that dreaming in sleep wherein these seducers defiled their bodies by nocturnal pollutions which uncleannesse as some think is the same with that of him mentioned Lev. 15.16 Whose seed went from him A strong inducement hence may be gathered that I may note it by the way for every one as to hate that odious and I fear too common a sin of self-pollution which by some Casuists is accounted a greater sin then adultery and by others to have even murder in it so to keep their hearts with all diligence from those impure thoughts in the day-time which may otherwise make them filthy dreamers in the night and when they go to sleep to beseech God to keep the key of their phansie that so it may not run out into dreaming impurely But secondly others and those the most better interpret this dreaming whereof Jude speaks metaphorically or in a borrowed sense conceiving that the Apostle here in calling these seducers dreamers in sleep doth compare them to such and that 1. In respect of sleeping 2. Of dreaming in sleep 1. In respect of sleeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag these seducers may be compared to dreamers in sleep they were spiritually drown'd overwhelmed in a deep sound sleep of sin such a deep sleep as the Prophet mentions Isa 29.10 Isa 29.10 The Lord hath poured upon you the spirit of a deep sleep a dead and midnight sleep 1 Thes 5.6 Let us not sleep as do others Matth. 25.5 while the bridegrome tarried they all slumbred and slept c. This spiritual sleep in sin is threefold as divines observe 1. That natural sleep whereby every one is overtaken and is both unable and unwilling to move himself to the least supernaturall good till God awake him by his spirit and effectually say unto him Awake thou that sleepest and stand up from the dead 2. That slumber or the remaines of that natural sleep in the godly continuing in them even after they are awakened out of their dead sleep of nature they being hereby oft overtaken with spiritual slumber by reason of the relicks of sin still abiding in them This the Spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh 3. The third is a judicial and penal increase of that naturall sleep and that deadnesse of heart by the custom and continuance in sin This is properly that forementioned deep sleep Isa 29.10 pour'd upon the impenitent Jewes and this last is that which is here attributed to these seducers And in two respects may such sinners be compared to men in a deep sleep 1. In regard of the causes 2. The effects of sleep 1 The causes of sleep 1. The sleep of the body cometh from obstruction and binding up of the senses by vapours which arise out of the stomack so the spirituall fumes of worldly cares and desires obstruct the senses of the soul Luke 21.34 therfore our Saviour speaks of being oppressed or overcharged with surfetting and drunkennesse Prosperitie is a vapour which if it overcome not yet weakneth the brain as strong waters do This was the cause of Davids and Solomons and Asa's sleep 2. Sleep ariseth from wearinesse and want of spirits and there is a wearinesse causing spiritual sleep namely that which ariseth from too much expence of the strength of the soul upon other matters impertinencies that concern not its true happinesse and welfare 3. Oft sleep comes from want of exercise and when there is a cessation from spirituall exercises Prayer Hearing Sacraments Meditation there followeth a spiritual sleep these are the fewel of grace and he that will not exercise himself to godlinesse Tim. 4 7. shall never keep himself long awake 4. Sleep may come from sleepy yawning and slâ—thfull company the company of spiritual sluggards causeth spirituall sleep cold formal persons cast a damp upon the heat of others Spirituale gelicidium Ames frozen company derive a spirituall icinesse into the souls of those who converse much with them 5. Some are made to sleep by singing and musick and many by the flatteries and sinful soothing of false doctrines of Libertinism or Arminianism c. and by the unfaithfulnesse of those who dare not reprove for but sooth in sin are cast into a spirituall sleep 2. Sinners may be compared to men in a deep sleep in regard of the effects of sleep and that in respect 1 of their want of shame and bashfulnesse in sin they who are asleep Jer. 8.12 though their nakednesse with Noah's be uncovered yet they blush not these seducers proclaimed their sin like Sodome See before Part 1. concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not blush saith the Prophet a blushing colour is not the colour of such mpudent ones 2. Of their unarmednesse and liablenesse to danger in sleep the preciousest thing men carry about them may be taken away without resistance they suffer that to be loose which they held fast before be it never so rich a jewel Sisera was slain in his sleep and Ishbosheth upon his bed and
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
God will justifie if Satan slander 2. Never leave integrity to remove infamy He that will part with a good conscience to get a great name shall lose name and conscience too 3. Defend and plead Gods cause against false accusation If we be shields to his he will defend ours 4. Let us be as careful of the names of others as of our own Let us not receive believe laugh at the slanders cast upon others Our name will be entertained at our neighbours houses as his is at ours We must open our mouths for the dumb the absent the innocent 5. Be willing the godly should reprove thee He who wil not hear a just admonition may justly hear an unjust accusation the smitings of freinds will prevent the stabbings of enemies Godly rebuke embraced will preserve thee from reproach and being a by-word 6. Accuse thy self before God humble thy soul for whatever thy self and others can alledge Be more vile in thine own then thou canst be in the thoughts or mouths of others and thereby flie to Jesus Christ who will answer all accusations within or without thee the clefts of that rock being the best refuge against the pursuit of slanderous tongues Oh how sweet is it to say in the midst of slanders Well yet my soul God hath nothing to lay to thy charge 10. False accusers imitate Satan Observ 10 they are the Divels first born and bear his name Their tongues are set on fire of hell but of the greatnesse of their sin I shall have clearer occasion to speak in the third and last part of this verse as also of the helpes against it This for the first part of this verse the parties contending Michael the Archangel and the Divel The second followes the strife or contention it self Michael contending with the Divel disputed about the body of Moses EXPLICATION In the explication of this second part the contention it self I shall speak 1. Of this combat as it 's set out more generally so here it is said that Michael contended 2. As it 's set out more particularly in the particular case and cause in which he contended and so it 's said Michael disputed about the body of Moses 1. More generally It is said that Michael contended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forensis est et ad judicia spectat Justinian in loc the word saith Justinian is borrowed from courts of judicature and belongs to judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to contend in judgment The word in Scripture is used severall waies and oft it signifies to hesitate and stagger or doubt Rom. 14.23 Matth. 21.21 Rom. 4.20 And the word imports a doubting with a contention Qui haesitat al tercantibus sententiis secum quasi litigat et disceptat Bud. in comment He that doubts or hesitates in a businesse being by different opinions drawn several waies finding a strugling and a contention as Budeus notes within himself as unresolved what course to take Rom. 14.1 The Apostle speaks of doubtfull or contentious disputations or as the word signifies contentions of disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altercationes disputationum Beza Acts 11.2 They of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contended with Peter It may here be demanded What are those contentions between good and bad Angels It s answered That they are either about things 1. of temporall or 2. of spiritual concernment 1. About Temporals and so they contend the good Angels for and the bad against the outward welfare of the people of God Psal 34.7 The good Angels like Souldiers pitch their tents about the godly to protect them where Satan pitcheth his forces to destroy them Evil Angels strive to drive men into places of danger the Divel would have had Christ to have leapt from the top of the pinacle Mat. 6.4 but the good Angels keep us in all our waies and bear us up in their arms Psal 91.12 When Elisha was beset the mountain was full of horses and chariots 1 King 6.17 The Divel who stir'd up Daniels enemies to have destroyed him by the Lions was disappointed by that good Angel Dan. 6.22 who shut the Lions mouths The Angels of God defended Jacob from the fury of his brother Esau Gen. 32.2 into whose heart Satan had put it to contrive Jacobs death Satan endeavours the destruction of people and countries but good Angels fight for their safety When Satan prevailed with David to number the people 2 Sam. 24.17 he left him fewer to number by seventy thousand Michael the chief of the chief princes protected the Jewes against the tyranny of the Persians Dan. 10.13 2 King 19.35 And an Angel smote an hundred fourscore and five thousand which came to destroy Judah Exod. 14.19 An Angel went between the Israelites and the army of Egyptians When Satan stir'd up Jezabel to seek and vow the death of Elijah 1 King 19.5 persecuted Elijah was fed and preserved by a good Angel Divels labour to destroy the families and estates of the godly as in the case of Job the Angels of God are their guard when 't is for their good to protect them and encamp about their persons and habitations 2. The contentions of good and bad Angels are about Spirituall things Jesus Christ who is the Spiritual head and husband of the Church was by evil Angels with deadly hatred opposed good Angels admire adore advance him When Christ was in the womb Satan would have had his mother suspected of uncleannesse so that her husband was minded to put her away but the good Angel affirms that what was conceived in her was of the Holy Ghost The Divel sought to murder him in his infancy The good Angels appeared in multitudes praising God at his nativity and one directs Joseph to carry Jesus into Egypt for his preservation from Herods cruelty The Divell tempts Christ Matth. 4. and tosseth him from place to place The good Angels when he was afterward faint and weary came and ministred to him The Divel through the whole course of his life stirs up persecution and raiseth slanders against him enters into Judas to betray him and into the Jewes fasly to accuse and crucifie him but as one good Angel appeared from heaven in his agony strengthening him so would more then twelve legions of such had God but given a commission have waited upon him and rescued him from his enemies The Divels malice against Christ dyed not with him but to baffle the glory of his resurrection he suggests the aspersion of his Disciples their stealing away his body by night The good Angels attest the glory of his resurrection to those who came to the Sepulchre and afterward his Asrension to those who look'd toward heaven assuring them also of his return to judgment Nor is the contention of good and bad Angels lesse about the Church of Christ The good Angels rejoyce at the enlargment of Christ kingdome
the 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
him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Increpo interminor Significat increpare cum potestatâ— objurgatione im perare ab in cepto deterrere Justinian in Jud. Increpando imperare impe rando increpare Lap. in 3. Zec. Interdicere imperare additis minis Lor. in loc Divinum imperium efficax For the first The word Rebuke in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders it imperet the Lord rule thee Beza and Erasmus increpet the Lord chide or rebuke thee and the word signifieth both to charge or command by way of severe commination or threatning to prevent disobedience in the commanded as also and most properly to chide or reprehend so as a servant is rebuked by his Master who both by his charging with threats and chiding or rebuking shewes as his Authority to command so his strength and ability to punish in case the party whom he threats and chides be not deterred from going on in his begun Enterprise And because the commands threats and rebukes of God are not verbal but efficaciously put forth in their effects this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Jude is used by the Evangelist to express the Authority and Power of Christ in stilling and calming the winds of the sea Matth. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rebuked the wind and in casting the Divel out of the possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mark 9.25 He rebuked the foul spirit and in healing Simous wives mother of the Feaver Luke 4.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rebuked the feaver So that this imprecation here used by the Archangel of rebuking Satan 1 Presupposeth Satans bold readiness to oppose and resolution to overthrow the pleasure of God unless he were hindred by the force of Gods threats and rebukes and the slavishness of Satans fear who forbears and gives over any wicked attempt meerly for fear of punishment and by a powerful restraint from God And 2. It more properly intends the Soveraign Authority of God over the highest of wicked creatures and his power whereby without any paines easily even as by the uttering of a rebuking word he quels the Divel yea the putting forth of his Authority and Power in the curbing and restraining of that his impudent Malignancy whereby he resisted the will and pleasure of God concerning the body of Moses To the second why Michael in this hot contestation with the Divel interposed this imprecation or desire of Gods rebuking him I answer hereby he exprest 1 his confidence in 2. Zeal for 3. Submissiveness to God 1. Hereby he would shew his confidence that God was able to maintain that righteous cause wherein he was now employed viz. his opposing of Satan the holy Angel manifesting that he whose will and pleasure it was that the Sepulcher should be concealed could easily curb and restrain this evil spirit from accomplishing though he suffered him to attempt the discovery thereof His carriage herein agrees to his name for as his name Michael signified Who is like or equal to the Lord so by saying The Lord rebuke thee he exprest that Satans contestations against so great a God were all but in vain he being a great and powerful Lord and the Divel though a wicked and rebellious yet a weak and timorous slave and underling the Lord being able to chide all the Divels undertakings and contentions into nothing even with one word or rebuke of his mouth 2. Hereby Michael discovered his Zeal for God Though this holy Angel was not so sinfully hot as to revile Satan yet was he so holily zealous as to plead yea to imprecate for God He who was holily patient in his own was holily impatient in Gods cause and quarrel He prayes not here in his own but in Gods behalf that the foul mouth which had disputed against and blasphemed the holy God might by that God be stopt Angels are zealous for Gods glory Some think that the name of Seraphim is therefore given to some of them for their burning zeal As God takes the dishonour offered to any of his Angels and Messengers as offered to himself so should they more sadly resent the dishonour offered to God then if it had befaln themselves Deut. 32.35 Michael here seeing the Divels carriage impudently derogating from Gods glory could no longer refrain but zealously prayes The Lord rebuke thee 3. Hereby he shewes his holy and humble submissiveness to God and forbearance to be his own or his Adversaries Judge he remits and refers revenge to God desiring that God would take up the controversie The Lord saith he rebuke thee The holy Angel beseeched God to be Mediator between him and the Divel in this disputation he knew well that vengeance belonged to God and therefore he desires that God would deal with him as seemed best to himself he repayes not evil for evil neither in affection or expression and speech God being the righteous Judge he expects the sentence onely from him who best knew what punishment the Divel deserved and how to vindicate the glory of his own Name and from whose hand the Archangel well knew that the Divel was not able to make an escape In short the Divels sinful opposing of Michael yea of Gods glory by contending for the discovery of Mâ—ses Sepulchre was no warrant for Michael to offend God by expressing any undue desire of revenge he therefore remits the matter to Gods determination The Lord saith he rebukâ— thee OBSERVATIONS 1. Satans forbearance of Observ 1 or desisting from any way of wickedness is purely from Gods threatning rebuke and hâ—â— powerful chiding him The Archangel saith not The Lord mend change reform thee but The Lord hinder stop and by his power effectually rebuke thee Satan may be driven away from some act of sin by Gods power not drawn by Gods love like a Dog he fears the whip not leathing that which he is compell'd to leave The Divel is held in an everlasting bond of sin he is wedg'd and wedded to sin He sinneth as it s said 1 John 3.8 from the beginning since he began he never did nor shall cease from the love although he may be forced to forbear the outward act of sin there 's in him an utter impotency to any good nor can he lay down his unholy inclination he may be curb'd he shall never be changed It s ever a torment to him not a delight to forbear any wickedness when he besought Christ not to torment him Luke 8 28. the torment against which he prayed was that his ejection out of the possessed whereby he was hindred from doing that hurt which he desired it being immediately added by the Evangelist For he Christ had commanded the unclean spirit to come out of the man Satan came to tempt Christ of his own inclination but he went away by Christs powerful command He ceased to molest Job when he had vexed him as much as he could obtain leave to do when he
invidentium natura ut malin◠propria mala pati quam aliena bona intueri Mend in 1 Sam. 5. Quanto ille qui invidetur successu meliore profecerit tanto invidus in majus incendium livoris ignibus inardescit Cypr. lib. de Zel. Liv. Non illos malos faciendo sed istis bona quibus mali facillimè possunt invidere largiendo incitesse dicitur ad odium August in loc and dreamed that he should be higher then they in his worldly condition the Israelites likewise were envied because they increased more then Egyptians David by Saul because the women ascribed more thousands to him then to Saul Moses by Miriam and Aaron because by God advanced above them and here Moses and Aaron by Corah and his Complices because of their Superiority The object of hatred is oft the sin of others but of envy alway the Excellency of others either real or seeming of body mind estate fame c. the cause thereof being pride or an inordinate self-love the Envious ever deeming his own Excellency by anothers happiness to be diminish'd and obscured Thus the elder brother Luke 25. deemed himself wronged by the love which his father shewed to the younger and by reason of Envy against his brothers he forgets his fathers bounty to himself and he who had received all his fathers inheritance denyes that ever his father had given him a kid Of all sinners the Envious is most his own scourge and torment He had rather suffer misery then see others in prosperity as some have noted of the Philistims who could hardly be brought by the smart of their own distresses to send the Ark back to Israel Psal 105.25 it s said that God turned the heart of the Egyptians to hate his people But as Augustin well notes not by making the heart of the Egyptians evil but the Estate of the Israelites prosperous What a moth to the soul saith Cyprian is Envy Qualis est animi tinea in malum proprium bona aliena convertere aliorum gloriam facere suam poeham velut quosdam pectori suo admo ere carnifices c. Cypr. de zel liv to turn anothers good into our own hurt to make anothers glory our own punishment The meditation of this cursed distemper of the Envious may provoke us to contentation in a low condition They are high Towers upon which the lightnings of Envy falls It◠oftentimes a mercy to be in misery How many righteous and well-deserving persons have been made faulty and guilty only for their being wealthy and honourable How abundantly doth the sweet safety of a retired life recompence for all that obscurity which seems to debase it How oft have I known those who have lived in envyed honour to envy those who have lived in safe obscurity 10 Heretical Seducers Observ 10. are commonly turbulent and seditious They here followed Corah in his opposing of Authority They who deny the only Lord God as these Seducers did will make nothing of despising Dominion They who oppose Gods Dominion will never regard mans Impious men will not be obedient Subjects The order of obedience prescribed by the Apostle 1 Pet. 2.17 is first to fear God Prov. 24.21 Cunctus totius orbis clerus imperio Magistratus Civilis ex emptus L. 2. decret Tit. 2. Imperator quod habet totum habetà nobis in potestate nostra est ut demu◠imperium cui volumus Hadrian in epist ad Archiep. Treu. Mogunt Colon. and then to honour the King My son saith Solomon fear thou the Lord and the King The Romish off spring of Antichrist who throw off and deprave the Law of God will not submit to Civil Authority They openly teach that the Clergy is exempted from the power of the Magistrate So long as the Arch Heretick the Pope lives Corah and these Seducers will never dye In one Pope are many Corahs Seducers Rebels Libertines He usurps a Dominion over all the Princes in the world he makes himself the Sun and from him as the fountain of light he pretends that all Civil Governors as the Moon borrow their light to himself he saith is given all power in heaven and in earth and as profanely he applies that passage Psal 72.8 He shall have Dominion from Sea to Sea and from the River unto the ends of the earth And that of Prov. 8 15. By me Kings reign And when he speaks concerning the distribution of Empires and Kingdoms he imitates his Father in these words They are delivered to me and to whomsoever I will I give them It would be endless and in some respect needless as having toucht upon this sad Subject before to relate the many bloody machinations and murtherous enterprises of the Popes cut-throats and Emissaries against the persons of Christian Princes Under the wing of this whore of Babylon in the nest of the Popes chair Pag. 179 180 181. having been hacht those stabbings poysonings powder plots and which is worse the defence of all these by his Janizaries the Jesuits in their writings in blood which have fill'd the ears and hearts of true Christians with horror and amazement Nor would it be unsutable to the present Subject to mention the seditious turbulency of the Heretical crew of Anabaptists of late years who to all their other erroneous Tenets adde this that before the day of Judgment Christ should have a worldly kingdome erected where the Saints onely were to have dominion and Magistracy was to be rooted out and with what an inundation of blood these idle and at first neglected dreams and opinions have filled Europe the Histories of the last age have related to us and the Lord grant that we who have read and not been warned by them may never our selves become an History to the age which shall come after us I say no more Of this more page 638. Part 1. 11. It s a sin for those who are uncalled Observ 11. to thrust themselves into the office of the Ministry Hudson 137. Corahs sin was his endeavour to invade the Priesthood Seek ye the Priesthood also saith Moses to him Numb 16.10 And because all the Lords people were holy as Corah alledgeth vers 3. therefore he pretends that others had as much right to discharge the office and function of Aaron as Aaron himself had and that since the people had an holiness by vocation to grace whereby the Israelites were distinguisht from other Nations there needed no holiness of special consecration to distinguish the Priest from other Israelites Now that this sin of Corah which was an invasion of the Priests office may still be committed in the times of the New Testament is clear because the Apostle reproves it in these seducers And that it can be no other way committed in the times of the Gospel but by intrusion of uncalled persons into the Ministry of the Gospel is say * See Mr. Ly fords judicious Discourse some as plain because
〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word with his holy ten thousands or Myriads Four things may here offer themselves to be explained 1. Their quantity in respect of numbers ten thousands 2. Their quality they are holy ones holy ten thousands 3. Their relation They are his his holy ten thousands 4. Their action or employment they are to come with the Lord. 1. For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek properly signifies ten thousand Thus Acts 19.19 where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five myriads it s rendred fifty thousand and Rev. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgar et Erasm vicies mil lies dena millia two myriads of myriads we translate twenty thousand times ten thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.11 and Dan. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint we render ten thousand times ten thousand So Deut. 33.2 Psal 3.6 Dan. 11.12 Luke 12.1 Acts 21.20 And in those places where the word ten thousand is used as here in Jude without the addition of a word of another number it imports an uncertaine and very great vast number or an innumerable multitude Heb. 12.22 there being a certain number put for an uncertaine 2. For the second their quality or property noted in this word holy or Saints These here called holy or saints say some are the angels In millibus sanctorum nun ciorum suorum Cypr. ad Novarian Hugo Lyranus who in Scripture are oft said to be such with whom Christ comes at the last day and also called holy and not seldome is their coming with Christ and their holiness as here put together Thus Luke 9.26 Christ is said to come in the glory of the holy Angels and Matth. 25.31 the Son of man shall come and all the holy Angels with him c. Sometimes they are called mighty Angels 2 Thes 1.7 The Lord Jesus shall be revealed from heaven with his mighty Angels And Deut. 33.2 when God delivered the law upon mount Sinai it is said he came with ten thousands of his Saints where by Saints may be understood Angels who attended God in the delivering of the law in which respect it is said that Israel received the law by the disposition of Angels Acts 7.53 and the law is said to be the word spoken by Angels Heb. 2.2 But others more rightly conceive that by these holy Myriads or ten thousands in this place we are likewise to understand holy men as wel as the holy Angels even the Saints shall appear with him in glory Col. 3.4 And more plainly 1 Thes 3.13 the coming of our Lord Jesus Christ is foretold to be with all his Saints And Mat. 13.43 The righteous shal shine forth as the sun in the kingdome of their father and these saints or righteous ones who are to attend upon Christ shall be not only those who before were with Christ in heaven but even those who shal be taken up in the clouds to meet Christ and thereby shall be made a part of his attendance 1 Thes 4.17 So that these myriads this innumerable company shal be made up of all the glorious Angels and Saints it shal be a general assembly all the servants shal wait upon their Master the Lord Jesus We shall saith the Apostle all meet Ephes 4.13 there shall not be one wanting and if Christ bestowes new liveries upon all his Saints they shall all when adorned with them yeild their attendance to him in them But in what respect doth the Apostle call them Saints or Holy Persons are holy in two respects 1. In respect of destination seperation or being set apart to holy services and employments Thus the first-born were holy Exod. 13.2 12. Jer. 1.5 Thus the Prophets and Apostles are oft called holy Jeremiah was sanctified from the womb In this respect these holy Angels and men may be called holy as being set apart to the peculiar work and glorious employment of praising and glorifying of God for ever 2. Persons may be holy in respect of true inherent holiness abiding in them thus likewise these Angels and Saints here mentioned may be called holy for the Angels they were from their very creation perfectly holy and afterward by the grace of confirmation made constant in holinesse as for holy men though they were formerly made holy of not holy privatively that is having lost their holiness had holiness bestowed upon them by regeneration and though they were made holy of lesse holy by having increase and additions of holinesse bestowed upon them in this life yet at this great day they are with the Angels perfectly holy likewise the spirits of just men made perfect in this life they were perficientes perfecting then shal they be perfecti having as much holiness as they can hold as much as God or themselves wil desire being without any mixtures of unholinesse in them all teares being wiped from their eyes and all sins from their souls and they presented faultlesse before that presence of glory not having spot or wrinkle or any such thing but being holy and without blemish Eph. 5.27 3. For the third they are called his his holy ten thousands and his they are in three respects 1. In respect of Creation he made them all whether Saints or Angels as they are creatures they are the works of his hands 2. As they are Saints they are his also Angels are his by being confirmed in their sanctity Holy men are his because he was the deserving cause of their holiness the pattern or exemplary cause also thereof and lastly by his spirit the efficient cause of their holiness he is made sanctification to us 1 Cor. 1.30 he sanctifies and cleanseth his Church with the washing of water by the word 3. They are his in point of service and attendance for being sanctifyed they wait upon him and serve him in all holy employments here in the kingdome of grace and hereafter shall they attend upon and come with him as his servants in his kingdome of glory 4. For the fourth their coming with the Lord Jesus these ten thousands of his Saints shall come with him 1. For his own glory he wil come in the glory of his holy Angels and he wil likewise come to be glorified in his Saints and admired in all those that believe in that day 2 Thes 1.10 How glorious these holy myriads or ten thousands shall make Christ at the day of judgment both in regard of their excellencies and numbers I have shewed p. 529 530 531. c. Part 1. How wil the beauty and multitudes of these subjects set forth the glory of the King of glory who shall have myriads of servants every one shining like myriads of suns and every subject being indeed a King The first time he came as a servant to sinners but the second time he shal come as the Lord of Saints and Angels Then his forerunner was John Baptist now he shall descend
themselves from the Church were scorners and that these who were sensuall and void of the spirit did follow their ungodly lusts Or in the words Jude expresseth 1. The sin of these seducers in Separating themselves 2. The cause thereof which was 1. Their being sensuall and 2. their not having the spirit For the first their separation EXPLICATION Two things are here to be opened 1. What the Apostle here intends by separating themselves 2. Wherein the sinfulnesse thereof consists 1. segregantes separantes Disterminantes Exterminantes For the first The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severall wayes rendred by severall interpreters may signifie the unbounding of a thing and the removing of a thing from those bounds and limits wherein it was set and placed for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to terminate or circumscribe a thing within limits and bounds and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it may import * Thus the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken in Scripture the taking away or exempting a thing from those bounds and limits wherein it was contained and this interpretation of making themselves boundlesse as being a generation of Libertines that would be kept within no bounds or compasse of restraint by Scripture Magistrates Church-discipline c. doth both agree to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also the whole series of the Epistle and context in which the Apostle immediately before saith they walked after their own lusts and immediately after saith they were sensuall given over to sensuall pleasures These seducers were sons of Belial without a yoke like yokelesse heifers Scope and Liberty were their study They would needs make the way to heaven as he who went over a narrow bridge with spectacles before his eyes desired to make the bridg seeme broader then it was This interpreation I dare not reject I desire to present it to the learned but though upon my maturest thoughts I much incline to it yet seeing the streame of interpreters going another way I shall not refuse the second according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the parting and separating of one thing from another by bounds and limits put between them and the putting of bounds and limits for distinction and separation between severall things it being thus a resemblance taken from fields or Countries which are distinguisht and parted from each other by certain boundaryes and Land-marks set up to that end and thus it s commonly taken by interpreters in this place wherein these seducers may be said to separate themselves divide or bound themselves from others either first doctrinally or secondly practically 1. Doctrinally by false and hereticall doctrines whereby they divided themselves from the truth and faithfull who were guided by the truth of the Scripture and walked according to the rule of the word hence these seducers were deceiving and deceved and it s said that they brought in damnable heresies and many followed their pernitious wayes and that they spake perverse things to draw away Disciples after them 2 Pet. 2. And thus they separated themselves from the Church 1. By holding that the grace of God gave men liberty to live as they pleased and by maintaining of unchristian libertinisme because Christ had purchased Christian liberty for us Whereas the word teacheth the contrary namely because the grace of God hath appeared therefore that we should deny ungodlinesse and worldly lust 2. By teaching that among the people of God there ought to be no Civil Magistrate no superiority nor any to restraine and hinder people from their going on in what wayes they pleased whereas the word commands every soule to be subject 3. By denying the day of judgment at which they scoft as at a vaine scar-crow because it was deferred whereas the faithfull were 1 Pet. 4.4 to account the long suffering of the Lord salvation to labour to be made meet for the approach of Christ and to look for the mercy of the Lord to eternall life 2. Practically they might separate themselves as by bounds and limits 1. By prophaneness and living in a different way from the Saints namely in all loosenesse and uncleannesse for as the faithfull separate and difference themselves from the wicked by their holy and heavenly Conversation so the wicked divide themselves from the faithfull by prophaneness and falling from the profession of godlinesse into all manner of loosenesse and irregularity and thus the ungodly make such bounds between themselves and saints as saints dare not break over ungodlinesse being too high a wall for a godly man to scale or rather too deep a mote for him to swim over and wade through 2. Calv. in loc discessionem faciunt ab ecclefiâ quia disciplinae jugum ferre nequeunt By Shismaticalness and making of Separation from and divisions in the Church Because they proudly despised the doctrines or persons of the Christians as contemptible and unworthy or because they would not endure the holy severity of the Churches discipline they saith Calvin departed from it They might make rents and divisions in the Church by schismaticall withdrawing themselves from fellowship and Communion with it Their heresies were perverse and damnable opinions their schism was a perverse Separation from Church-Communion the former was in doctrinalls the latter in practicals Schismaticos facit non diversa fides sed communionis disrupta societas Aug. Coâ—tr Faust l. 20. c. 3. The former was opposite to faith this latter to charity By faith all the members are united to the head by charity one to another and as the breaking of the former is heresie so their breaking of the latter was schism And this schisme stands in the dissolving the spirituall band of love and union among Christans and appears in the withdrawing from the performance of those duties which are both the signes of and helps to Christian unity as prayer hearing receiving of Sacraments c. for because the dissolving of Christian union chiefly appears in the undue separation from church communion therfore this rending is rightly call'd schisme It is usually said to be twofold 1. Negative Camero de schismate 2. Positive The first the Negative is when there is onely simplex secessio when there is onely a bare secession a peaceable and quiet withdrawing from Communion with a Church without making an heâ—d against that church from which the departure is 2. The other the positive is when persons so withdrawing doe so consociate and draw themselves into a distinct and opposite body setting up a church against a church or as divines expresse it from Augustine an altar against an altar and this it is which in a peculiar manner and by way of eminency is called by the name of schisme and becomes sinful either in respect 1. of the groundlesnesse or 2. the manner
prejudice against nor novelty an inducement to the entertainment of truth 6. Give not way to lesser differences A little division will soon rise up to greater small wedges make way for bigger Our hearts are like to tindar a little spark will enflame them Be jealous of your hearts when contentions begin stifle them in the cradle Act. 3â— 38 Paul and Barnabas separated about a smal matter the taking of an associate 7. Beware of pride the mother of contention and separation Love not the preheminence rather be fit for then desirous of rule despise not the meanest say not I have no need of thee All schismes and heresies are mostly grafted upon the stock of pride The first rent that was ever made in Gods family was by the pride of Angels ver 14. and that pride was nothing else but the desire of independency 8. Avoid self-seeking he who seeks his own things and profit will not mind the good and peace of the church Oh take heed lest thy secular interest draw thee to a new communion and thou colour over thy departure with religion and conscience 1. Thus we have spoken of the First viz. what these seducers did separate themselves 2. The cause of their separation or what they were in these words sensual not having the spirit Wherein 1. Their estate is propounded They were sensual 2. Explained having not the spirit EXPLICATION But 1. In what respect were they Sensual In what respect were they 2. Not having the spirit 2. Why doth the Apostle here represent them to be such 1. For the first 1. The word here translated sensual in the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima the soule so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily one who hath a soule Animalis ab anima non ab ab animo And in Scripture the word is used three wayes 1. Sometimes it s joyned with the word body in opposition to a glorified body and then the body is called a naturall body that is such a body as is informed governed moved by the soule or is subject to animall affections and operations as generation nutrition augmentation c. or such a body as is sustained and upheld by the actions of the soule as it receives from it life and vegetation that is by the action of the vegetative power Vid. Aquin. Cajet Estium Pareum in 1 Cor. 15.44 Homo in puris naturalibus confideratus qui nihil eximium habet praeter animam rationalem Piscat Homo non alia quam naturalis animi luce praeditus Bez. the chiefe whereof is nutrition which cannot be without nourishment so that this naturall body wants the constant help of nourishment for its preservation in which respects it is distinguisht from a glorified body 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Scripture opposed to regenerate and so imports one who hath in him nothing excellent but a rationall soule who is governed onely by the naturall light of reason who hath in him onely naturall abilities and perfections And when thus it s taken our learned translators translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word naturall 1 Cor. 2.14 intending one who is guided by naturall reason he being there opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirituall man who is indued with and guided by a divine and supernaturall illumination 3. It s taken for one who being guided by no better light than that of his own naturall reason or rather who Anima significat animalitatem cum ab animo i. e. parte superiori distinguitur Lapide in Jude Sapimâ—â— animo fruimur anima fine animo anima est debilis being altogether addicted to the service of that part which 1 Thes 5.23 is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule whereby is meant the sensitive and inferiour part of the soule the sensuall appetite common to man with the beasts as distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or intellectuall and rationall part followes the dictates of that his sensuall appetite and the inclinations of his sensitive soule and his onely benâ—â—â—nd intent is upon satisfaction by worldly delights his study and care is for the sensitive and vegetative part and for those things which belong to the animall and present life and hence it is that some learned * Vid. Lorin in loc men conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensuall comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in scripture used to denote life and the functions of life common to us with beasts Vox Arabica exponitur per sibi viventes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Haeretici vocantur animales ab animâ sensitivâ vegetativâ cui toti serviunt quia ut animalia non rationem sed sensum sequuntur viâ—unâ—que in concupisceâ—tiis carnis non spiritus sed sensus puta gulae avaritiae libidinis c. Lapide Thus Christ Mat. 6.25 saith Take no thought for your life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what you shall eat or what you shall drinke c. is not the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then meat c. And in this notion of sensuality Tertullian after he began to favour Montanisme took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he fastned that odious name of Physici upon the orthodox because they refused to condemn second marriages And in this place likewise with submisson to more mature judgements I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intended to denote their brutish and unruly sensuality Thus the Arabick interpreter and Oecumenius with sundry others likewise understand it Thus likewise our learned translators thought who interpreted the word sensual as conceiving that Jude intended that they altogether served their sensitive and vegetative soul and as beasts followed their senses and lived in the lusts of the flesh not according to the spirit prosecuting those carnall objects with all industry which tend to preserve their present life Ii dicantur animales qui animae indulgent et ea quae ad vitam tuendam valent curiosius sectantur Gnostici animales sunt mortalia bona avidè concupiscunt usque adeo ut ecclesiam potius sibi desereÌ„dam putent quaÌ„ corporeis voluptatibus careant Justinian in loc Praesenti loco congruit ea significatio quâ animales dicuntur qui sectantur eas cupiditates quae sunt secundum animam sensitivam i.e. qui senfibus acsensuum voluptatibus obsequuntur Estius in loc and chusing rather to leave the church then to abridge themselves of any bodily pleasures And the Apostle by this word seems to me to make their bruitish sensuality and propensions to be the cause of their separation as if he said they will not live under the strict discipline where they must be curb'd and restrain'd from following their lusts no these sensualists will be alone by themselves in companies where they may have their fill of all sensual pleasures and where
they may gratifie their genius to the utmost And this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly agrees also to that first interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. such who will bee boundlesse and kept within no limits or compassâ—â— but like a company of beasts shut up in a field who seeing better pasture in that on the other side of the hedge and desirous also of more scope break the fence and leap over the barrs that they may both run and raven The more I think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more I incline to think the Apostle intends thereby to represent them boundless extravagant libertines Of this their sensuality I have before spoken atla rge on verse 10. and 12. 2. The Apostle represents them not having the spirit The word spirit not to speak of the many acceptations of the word when attributed to creatures to angels the soul c. when attributed to God is taken either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and so God is call'd a spirit a spiritual essence Joh. 4.24 and the divine nature of Christ is set forth by the word spirit 1 Tim. 3.16 1 Pet. 3.18 Heb. 9.14 Or 2. hypostaticῶs personally in which respect it notes the third person in the blessed Trinity and thus it s taken either 1. properly for the third person Matth. 28.19 Joh. 1.32 and 14.26 Eph. 1.13 1 Thes 1.6 c. or 2. improperly and metonymically for the effects and gifts of the holy spirit ordinary or extraordinary in which respect some are said to be anointed with the spirit to have the spirit on and in them to be fill'd with the spirit 1 Cor. 1.4 2 Cor. 6.6 Gal. 3.2 Gal. 5.17 Luc. 2.25 4 18. Act. 2.17 18. Tit. 3.6 Act. 8.16 10.44 Luc. 1.41 Act. 4.8.31.6.3.5.7.55.13.9.52 Rom. 8.1.9 and in this respect these seducers are said not to have the spirit viz. the saving working gifts graces of the spirit to teach act and rule them to sanctifie and purifie them c. which they wanting it was no wonder that they were sensuall and given over to the sinfull prosecution of all carnall delights and pleasures not having the spirit they could not walke in the spirit Gal. 5.21 not having the spirit to lust in them against the flesh they must needs be carried away wiâ—â— the lusts of the flesh as acting them without contradiction For the second the Apostle seemes to adde this their sensuality and want of the spirit to their separating themselves not onely to shew that sensuality was the cause of their separation and the want of the spirit the cause of both but as if he intended directly to thwart and crosse them in their pretences of having an high and an extraordinary measure of spiritualnesse above others by their dividing themselves from others who as these seducers might pretend were in so low a forme of Christianity and had so little spiritualnesse that they were not worthy to keep them company whereas Jude tells these Christians that these seducers were so far from being more spirituall then others that they were meere sensualists and had nothing in them of the spirit at all For by their boundlesse separation and sensuality they shewed that 1. They had not the spirit of wisdome discerning and illumination to discover to them the beauty of that holinesse and truth which was in the wayes of the Saints which they hated and forsook and to guide and lead them to that happinesse which they should look after for themselves The spirit is a spirit of truth of knowledge Joh. 14.17.15.26 of judgement Isa 11.2 Isa 26.8 The spirit guides into all truth and is a voice which saith This is the way whereas these seducers were led by a fooles-fire into the bogs and precipices of delusion and damnation by a lying spirit a spirit of errour 1 Joh. 4.16 2. They had not the spirit of renovation to change their natures of sanctification and holinesse to mortifie their lusts Rom. 1.4 the spirit of God is an holy spirit a spirit of grace Zech. 12.10 through the spirit we mortifie the deeds of the flesh Rom. 8.13 whereas these impure monsters wallowed in all manner of sensuality and uncleannesse and shewed that they were acted by an uncleane impure spirit that they walkt not after the spirit but the flesh 3. Rom. 15.30 Gal. 6.1 They had not the spirit of meeknesse Love â—â—â—ce these are the fruits of the spirit Gal. 5.7 the spirit makes us enjoy peace in our selves and study peace with others whereas these boutifeus and incendiaries made rents and schismes in the Church of Christ by their divisions they shewed themselves carnall 4. 2 Cor. 3.17 They had not the spirit of Liberty and activity in the wayes of God they were without any quickning of the spirit they were not able to doe any good worke nor enlivened in any way of holinesse but slaves and prisoners even in arctâ custodiâ to Satan and their own lusts the servants of corruption though they boasted of liberty OBSERVATIONS Obs 1. 1. Commonly sensuality lies at the bottome of sinfull separation and making of Sects Separate themselves sensual c. 'T is oft seen that they who divide themselves from the faithfull either in opinion or practise aime at loosnesse and libertinisme Such were the Nicolaitans and the Disciples of Jezabel Apoc. 2.6.20 who seduced the people of God to commit fornication Hereticks are seldome without their harlots Simon Magus had his Helena Montanus his Maximilla Donatus his Lucilia Priscillian his Galla Pope Sergius his Marozia Gregory the seventh his Matildis Alexander the sixth his Lucretia Leo the tenth his Magdalena Paul the third his Constantia Rome which condemns all the Churches in the world tolerates stewes and sets an easie rate upon all the impure practises of luxury naturall and unnaturall Non est adulterium apud nos cum enim unum eundemqspiritum habeamus unum Corpus sumus Gastius de exord Anab. The Anabaptists allow plurality of wives and some of them have said that none of their sect can commit adultery with anothers wife according to the * Ad alterum part 1. p. 615.616 c. etymology of adulterium for all of their sect say they are so knit the one to the other that they are all one body John of Leiden had 13. wives and gave a liberty to every one to marry as many as they pleas'd It s reported that after the taking of Munster there was not found a maid of 14. yeares that had not been viciated by his followers Of this before 2. It s possible for those who are sensuall and without Obs 2. Part 1. pag. 309. part 2. p. 130. the spirit to boast of spiritualnesse Of this before 3. Sanctity and sensuality cannot agree together If a man be sensuall he hath not the spirit if he have the spirit he will not be sensuall Sowing to the spirit Obs 3. and to
There is not a drop of true woe in a deluge of outward troubles which befal a Saint 2 Wickedness ends in wo. Observ 2 Sinners may see nothing but wealth in the commission but they shall find nothing but wo in the conclusion of sin Every Lust though it kisseth yet betrayes Rom. 6.21 The end as the Apostle speaks is death It s the truest wisdom to consider whether when we find it difficult to overcome the present tentation it be not more difficult to undergo the following woe Oh could we but look upon the blackness of the back of sin how little should we be allured with the fairness of its face How far from wisdom will it be for the deluded sinner hereafter to say I did not think it would have been thus with me that hell was so hot that Gods wrath was so heavy The mirth of every secure sinner that goes dancing to hell Amara sint omnia gaudia quibus respondent aeterna supplicia is no better then madness How bitter should that drop of pleasure be to us which is answered and overtaken with a sea of pains There 's no judging of our future either wo or happiness by what appears at present The portion of Gods peoples cup is to have the best and of the wickeds to have the bitterest at the bottom and yet the top of the cup seemeth to promise the contrary to both 3. Scripture imprecations and cursings Observ 3. must not be drawn to be our examples We may indeed pray against the wicked practices of others that God would stop and hinder them with David that God would turn the wisdom of Achitophel into foolishness 2. It s lawful for us to pray for temporal afflictions to befal the wicked to the end that they being sensible of Gods anger against sin may be brought to repentance and so to salvation But 3. Prayers for the eternal confusion of others are not absolutely to be put up to God They who wil imitate the Scripture in imprecations against others must be sure they imitate those holy men who uttered them in being led by the same Spirit both of infallibility in discerning of mens persons and Estates and also of purity or freedom from those corrupt affections wherewith our zeal for Gods glory is ever too much mixed and therefore to be suspected This counsel Christ gave his Disciples Luke 9.55 Matth. 5.44 who asking whether after the example of Elijah they should pray that fire might come down from heaven to consume the Samaritanes * q.d. Yours is motion not of zeal but revenge Ideo Deum à se expellit qui illum à proximo avertit facit Deo injuriam quia seipsum judicem constituit et Deum tortorem Aug. Ser. 4. de Sanc. were answered by Christ that they knew not what spirit they were of Our Masters precept was Bless them that curse you yea bless and curse not and his pattern left us is 1 Pet. 2.23 set down in these words When he was reviled he reviled not again The time of Prayer saith Chrysostom is the time of meekness And he saith Augustine drives away God from himself who would turn him away from others he being injurious to God in making him the Executioner and himself the Judg. 4. Observ 4. God warnes of wo before he sends wo. He takes not sinners at the advantage as he might in the act of sin but he foretels the woe before he inflicts it He usually cutteth men down by the mouth of his Ministers Gen. 15.16 Matth. 23.37 before he cuts them off by the hand of Executioners by the sword of his mouth before he doth it by the mouth of the sword Gods method is to give premonition before he inflicts punishment The two destructions of Jerusalem by the Caldeans and Romans came not till foretold by the Prophets and Christ Of the two general destructions of the world Geâ— 6.3 2 Pet. 3. the past by water and the suture by fire sufficient warning hath been given God hereby speaks himself gracious and the wicked inexcusable He threatneth that he may not smite and he smiteth that he may not slay and he slayeth some sometimes temporally Râ—v 2.21 that they may not be destroyed eternally God foretels ruin that it may be prevented Jonah's prophecying of Niniveh's overthrow Venturum se praedicat ut cum venerit quos damnet non inveniat Greg was as Chrysostom saith a kind of overthrow of the Prophecy And hereby the wicked are proclaimed inexcusable They cannot say in their greatest suffering but that they had premonition Even the enemies of God shall justifie him when he condemns them They cannot but excuse God from desire of revenge the desirers whereof are not wont to give warning Professa perdu tâ—dia vindictae locum Sen. Medea Christians take heed of turning the denunciations of woe into wantonness It s neither for want of sin in man nor strength in God that in stead of wounding he only warns His hand is not weakened that it cannot strike nor his arm shortned that it cannot reach us He hath not lost his power but he execiseth his patience and he exerciseth his patience in expecting our repentance Non ille potentiam perdidit sed patientiam exercet Patientiam exercet suam dum poenitentiam expectat tuam Aug. Let us prepare to meet our God even when he is coming toward us before he come at us Let us dispatch the Messengers of Prayer and Reformation to meet him and make peace with him while he is vet in the way and afar off Though Gods patience lasts long it will not last ever If we will sin notwithstanding a wo threatned we shall be punish'd notwithstanding a mercy promis'd He who is long a striking strikes heavy The longer the child is in the womb the bigger it is when it comes forth The longer it is ere wo comes the bigger will it be when it comes No mettal so cold as Lead before it is melted but none more scalding afterward 5. Ministers must denounce woes against the wicked Observ 5. Jude describes the fierceness of Seducers and exhorts the Christians to compassion and yet his meekness abolisheth not his zeal The regard of Gods glory and the souls of the Saints drawes forth this severe denunciation against the Enemies of both He is as bold to foretel their woe as they to proclaim their wickedness The like spirit we may behold in the holy men before him Causam populi apud Deum precibus causam Dei apud populum gladiis allegavit Greg. Exod. 32.27 Moses so meek that when he was with God though he pleaded the cause of the people with prayers yet when he was with the people he pleaded the cause of God with the sword The Prophets after him Samuel Elijah Isaiah Jeremiah were cold and calm in their own but full of heavenly heat in Gods cause Their denunciations
of woes like lightning which smites the highest Towers spared not the greatest if Enemies to God Prophetical zeal struck at sin where ever it found it witness all those numerous threatnings scattered in every leaf of their Prophecies The Apostles had their rod as well as the spirit of meekness and did partake of that spirit which was represented as well by fiery tongues as the shape of a Dove Paul strikes Elimas blind and cursed Alexander Christ himself whose mouth Matth. 5. was so full of Beatitudes no less then eight several times denounceth woes against the Enemies of God It s the disposition of Saints to be holily impatient when Gods glory suffers and though never else then to esteem anger seemly disgraces against their father they cannot put up these injuries they cannot concoct Their Commission likewise requires this temper Isaiah 58.1 Cry aloud spare not lift up thy voyce like a trumpet shew my people their transgressions and the house of Jacob their sins Jer. 1.7.8 Whatsoever I command thee that thou shalt speak be not afraid of their faces A dumb Dog is good for nothing but the Halter Though the Children in the house must not be bitten yet the Thief either without or within Chrysost must not be spared sinful silence and flattery most oppose a Ministers function If sinners will be bold let not Ministers be bashful The most zealous Ministers have lived in the worst times and they who are most hated for their holy vehemency can better endure the hatred of people for the discharge of duty then the wrath of God for the neglect thereof He that reproves shall have favour at the last both of God and man And even here a zealous Reprover is honoured when he is hated and the cause saith one why God makes the world so bitter to the Ministers by sufferings is because they are no more bitterâ— to the world by Reprehensions To conclude this let none no not the greatest be angry with Ministers for their faithfulness in reproving If there were Physicians or Chyrurgians onely provided for the poor and not for the rich the rich would be accounted of all the most miserable and truly they were much more miserable for their souls Crudelis est eorum mollities quibus molesta est nostra vehementia Calv. in Mat. 13. if they onely were debar'd from reproofs the Physick of the soul There is no greater sign of a gracious heart then to be both holily patient in the taking and wisely zealous in the giving of a reproof 2. Thus of the first part of this verse the denunciation of judgement Wo unto them The second followes the amplification thereof from three examples of Cain Balaam and Core and first that of Cain in these words They have gone in the way of Cain EXPLICATION Four things here are to be touched by way of Explanation 1. Who this Cain was 2. What his way was 3. Why it s call'd a way 4. How Seducers are said to go in his way 1. For the first the holy story relates besides the other particulars which I shall note in the second his way 1. His Birth 2. The imposition of his name 1. His Birth is described Gen. 4.1 where it s said that Adam knew Eve his wife and that she conceived and bare Cain This Cain was the first-born of the first Parents in the world and so Elder brother to all the sons of men and Moses to shew the common and constant way of the multiplication of man-kind fully declares his generation Creavit ex terrâ procreavit ex legitimo conjugio Pareus Musc hereby manifesting that Cain was neither form'd out of the earth as was Adam nor of the rib of the man as was Eve that he came not of Adam alone without Eve nor of Eve alone without Adam but that there was a conjunction of both that Adam knowing his wife a modest expression she conceived and bare Cain And withal in this relation of the Birth of Cain Moses discovers that generation to continue to the worlds end derives the corruption of our first Parents to all their Posterity though generation it self be not culpable but natural and by God appointed So that whosoever is now naturally begotten and conceived hath not a holy and pure nature as had our first Parents before they sinned but a nature depraved and corrupted as they had after they had sinned and particularly in relation to Cain he shewes that Adam a sinner and of a corrupt nature knowing Eve who was infected also with sin and she conceiving and bringing forth Cain it s no wonder that this their first-born was of so wicked and corrupted a disposition since he was conceived and born of the seed of sinful flesh nor is it to be thought that Abel an holy man had his holiness derived to him from his Parents as if he had not with Cain been conceived in sin but that by the meer and singular grace of God he had that integrity bestowed upon him of which Gain was destitute 2. For the imposition of Cains name The word Cain is derived of Cana which signifieth a possession for his Mother Eve giving him that name said she had gotten obtained or possessed a man from the Lord. It s here disputed by learned men what Eve intends by saying I have gotten a man ETH JEHOVAH as we render it from the Lord Sundry conceive in regard the Preposition ETH is commonly a note of the Accusative case that Eves words are thus to be read Acquisivi virum Jehovam I have gotten a man that is the Lord as if she had thought that this her first-born was that promised seed the Messiah which God had promised should break the head of the Serpent and redeem man-kind from sin and misery but the Preposition ETH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certum est particulam Eâ—h ut plurimum esse â—otam Accusativi casus quem verba transitiva regunt sed tamen accâ—pi non raro pro à ex de cum Praepositionibus exempla adfe runt ex scripturâ Grammatici ubi particula illa juncta verbo intransitivo aut Hithpael accipitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Gen. 5.22 Exod. 1.1 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel abs Gen. 44 4. Riv. in Gen. Jun. Trem. Rivet Mercer is oft in the Scripture a note of the Ablative and imports as much as from with by c. as Gen. 5.22 Enoch walked ETH ELOHIM with God Exod. 1.1 The Children of Israel who came ETH with Jacob into Aegypt Gen. 44.4 When they were gone ETH HAIR out of or from the City c. Some there are who take ETH here for the note of the Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning of the words is I have gotten a man to the Lord that is who after our death shall though herein she was mistaken in our stead serve and worship the Lord. But the best expound ETH as I said by