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
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
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
converted than such a sinner who hath been kept back from the Sacrament altogether by joining in the highest act of Church Communion an impenitent sinner intertains a good opinion of his spiritual happiness and so trusts in lying vanities Haec enim Dei voluntas non erit in aternum ut Ecclesia christiana alicui gratiam Christi remissionem peccatorum annunciatione verbi divini deneget eidem exhibitioÌ„ne Sacramentorum spondeat Ursin judicium de discâ—pl Ecclesiast Mat. 26.28 Luk. 22.19 20 And again the giving of the Sacrament to those who are known to live in gross sins without repentance is a contradiction to and a confutation of the Word which denounceth condemnation against them that eat and drink unworthily and in the faithful delivery thereof we pronounce the wrath of God to such as live impenitent in sin the word saith Be not deceived neither fornicators nor idolaters nor adulteâ—ers c. shal inherit the Kingdom of God And do we not by giving the Sacrament to these give the ly to the Word do we not in the Sacrament absolve those whom we condemn in the Word and open the Kingdom of Heaven in the Sacrament to those against whom we shut in the Word for is not the Sacrament a Seal of the Covenant the righteousness of Faith and the promises of the Gospel as is evident by those Sacramental Phrases This is my body this is my bloud which denote a spirituall obsignation and exhibition of the Benefits of Christs Body and Bloud and doth not Christ say to those to whom he delivered the Sacrament This is my body which is given for you and this is my bloud which is shed for you and for many for the Remission of sins Do not they then who consent to wicked and scandalous persons their taking of the Sacrament acknowledge the children of the devil to be the children of God and the enemies of God to be in Covenant with him and so partake of the Benefits of the Covenant from him Further is it not a prophanation of the Sacrament of Baptism to baptize a Jew or a Pagan professing a resolution to turn Christian who yet is an openly prophane and wicked liver and continues under the power of visible and abominable sins although he be able to make a sound and Orthodox confession of Faith And shall a scandalous living in murder adultery swearing lying c. keep a man from entering into the visible Church by the door of Baptism and shall they not as wel hinder him from being welcom'd at the Table in the house as a child and friend Yet again Is the Sacrament Prophan'd by admitting Infants and Ideots who can make no good use of it and is it not as much if not more polluted by admitting those to it who will make a very bad use of it also may not one man by ignorance drunkenness defence of sin heresie c. ly under a finfull contracted dissability to examine himself and so to be an unfit Communicant as another man may lye under a naturall disability and is not a man more blameable for the former then the latter Further holy things under the Leviticall Law were polluted and prophaned by wicked and prophane persons Ezek. Chap. 23.38.39 They have defiled my sanctuary c. For when they had slain their children to their idols they came the same day into my sanctuary to prophane it And Psal 15.1 in that Question Who shall abide in thy Tabernacle The Prophet shews by those offences for which men were excluded from the Sanctuary what it was which should keep men from eternal Life and why that morall unholinesse for of such he speaks which made men unfit to go into the Sanctuary which had a sacramentall signification of Christ should not as well excludethem from the Sacrament I understand not Were not the Sacrifices of old polluted by the offering of them by prophane and morally unholy persons Haggai 2.14 so that is unclean is this people before me so is every work of their hands and that which they offer therein unclean Where its plain that the morall unholiness of the persons defiled holy Ordinances the people and their works being evil the Lord for that cause accounteth their Sacrifices to be unclean If morally prophane persons defil'd the Sacrifices of old Psal 50.16 they may surely be charged with defiling our Sacraments now 5. Obs 5. Luxuriantur de â—acultatibus vestris in sustentationem Ministerii usum pauperum collatis Gerh. in 2 Pet. 2.13 Sacrilegium dicatur q. sacri Laedium vel q. sacrae legis laesio Committitur vel in personam vel locum vel â—em Altentstaig Lexic Levit. 5.16 17 Levit. 22.14 Such things as are given for the Publick benefit of the Church are not to be consumed in or converted to any other uses These Feasts of Charity which were appointed for the relief of the poor Christians and Ministery were profanely wasted by these Seducers This sin is commonly called sacriledg which by som is thought to be so called q. sacrae legis vel rei laesio the hurting spoiling or violation of an holy Law or thing Others better consider it q. sacra legere to gather holy things and they define it to be a taking away of things consecrated and devoted to the Lord. This is mentioned in Scripture to be done either ignorantly or knowingly if ignorantly it required according to the Law restitution of the Principal with an addition of the fifth part over and above as a forfeiture for the offence and a Caveat against the like in future time 2. Reconciliation or Atonement the Priest being to make an Attonement with the ram of the trespass-offering to note the greatness of the offence against God If this sin were committed of knowledg and wittingly that which was taken and all that the taker had was for the Lord as a Sacrifice for restâ—tution and he with his whole family stoned and burnt for purgation This judgment of God upon Achan for taking that to his own use which was devoted to God is largely related Josh 7. As also the punishment inflicted upon * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we barely translate Kept back properly signifies a nimming or purloining so is the word rendred Tiâ— 2.10 significat surripere suffurari aut clam subduâ—ta in Commodum nostrum convertere Sic usurpatur à 70. in casu sacrilegii Josh 7.1 2 Mac. 4.32 Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur qui furtim aliquid decerpit cum totam rem tollere non ausit Estius in loc Dum ex eo quod promiserat partem subtraxit sacrilegii condemnatur Aug. de verb. Ap Ser. 25. pa. mihi 378. Deo displicuit detrabere de pecunia quam voverat Deo Id Ser. 10. de diversis pag. mihi 1570. Ideo condemnati quia post votum obtulerunt quasi sua non ejus cui semel ea voverant Hieron Ep. 8.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
not well pleased with them for they were overthrown in the wildernesse their displeasure was wicked and sinful but yet weak and impotent Gods was holy and righteous and withal potent and irresistible Man hath no abilitie with his anger he may hate God but he cannot hurt him nay in stead thereof he only hurts himself every arrow which he shoots up to God falling down upon his own pate 2. The other expression whereby Jude sets forth their sin is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated complainers which doth not as indeed I think no one word can fully express the force of the word used by the Apostle which signifieth complainers blamers or accusers of that part portion or alotment which was set out for them in the world The word being made up of two the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies blaming or complaining the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lot portion or division The Apostle then by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers of their lot and portion explaines the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmurers by it shewing what it was at which these people murmured namely that their condition in the world was not so rich great and honourable as was that of some others they murmured as if God had unequally distributed their estate and portion because they had not as much as others they thought they had not enough nay nothing Haply they were displeased that they were not the governors of the world that any were above them and indeed this was the true reason why they speak evil of dignities and opposed Magistrates not because they hated ruling but because they themselves were not the rulers And this further clearing of their sin by the Apostle further proves them ungodly the Apostles scope for in complaining of their lot and portion what did they but accuse God either of want of righteousnesse or wisdom in his distributions and dispensations as if either he had defrauded them of their due or not understood fitly to proportion their estates And what can be more contrary to godliness which as the Apostle speaks is joynd with contentment or self-sufficiency 1 Tim. 6.6 than discontentedly never to be sufficed with what God hath laid out for us what more unlike that holy disposition of Saints whereby they say with David the Lord is the portion of my inheritance the lines are faln to me in pleasant places yea I have a goodly heritage Psal 16.5 6. Discontentednesse with our times and estates is that which the holy Ghost deservedly chargeth with sinfull folly Eccles 7.10 Say not thou what is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this q.d. do not by considering of the goodness of former times complain discontentedly of Gods providence in ordering thee to live in those which he hath alloted for thee For the second Why Jude expresseth himselfe against their murmuring and complaining or what is the heinousnesse considerable in this their sin I answer our Apostle by charging them herewith as I said intends to prove them ungodly men and such bold sinners as utterd had speeches against God Now how much ungodlinesse layes open it self by this sin of murmuring discontentednesse against Gods administrations appears by considering what those sins are whereof this sin is made up and consists and wherewith it s ever accompanied First in this is contained that great sin of unbelief and distrustfulness He who complains of his portion doth not believe that God is his portion and will supply him accordingly He who believes that God is his portion needs not complain of his portion no he that can say with David The Lord is the portion of my inheritance will undoubtedly add the lines are faln to me in pleasant places I have a goodly heritage Psal 16.5 6. That God who is self-sufficient is alsufficient sufficient for the soul fills every corner thereof the Bee in the hive puts not forth its sting nor doth the soul when centred upon God disquiet us So that this murmuring discontednesse clearly argues that the soul departs from the living God and looks not upon him as a good able and willing to relieve it in its exigences a sin doubtless very heinous and such as much dishonours Gods alsufficiency and that which God oft punisht in Israel and which was the Companion or rather the cause of all their murmurings against him as appears Ps 78.19 20. Can God furnish a table in the wilderness He smote the rock but can he give bread also can he provide flesh for his people 2. This sin discovers as a fruit of the former the going out of the heart after some other portion besides God nay more then God which because it cannot obtain in so large a measure as it desires like a child that cries because it s pincht in a strait coat much too little for it a man becomes unquiet and complaining Now how great an impiety is it to lament and complaine more for the want of trifles then for the want of that great soul-satisfying good namely that God who hath all in him that may do or make us good like a foolish mother who having many lovely children will not look upon them but only regards delights her self with babies or puppets made of clouts How deservedly great is that complaint of God they have forsaken me the fountaine of living waters and have hewed them out Cisterns broken Cisterns that can hold no waters How inexcusable a wickednesse was it for the King of Israel in stead of seeking of God to goe to Baalzebub the God of Ekron for the recovery of his health What greater disloyalty then for a soul like Potiphars wife to wrangle and rage because it cannot obtaine its servant the Creature to satisfie its uncleane desires and to despise the chast and truly comfortable imbracements of her Lord to whom its marryed and tyed by dearest and strictest bonds 3. This murmuring discontentednesse discovers the great sinne of unthankfulnesse for what portion we enjoy A murmurer cannot be thankful nor can he who is thankful for what he hath murmur for what he is without but he wonders that God should give him any thing not frets because God doth not give him every thing he saith with Jacob I am less then the least of all thy mercies and doth not mutter against God for not bestowing upon him greater This distemper of discontent contrarily causeth men to think so much of what they want that they quite forget what they already have received Thus the Israelites discontentedly murmured for what they had not and unthankfully forgat what they had Discontednesse makes heavy mercies to sink to the bottome and to be forgotten and light wants and troubles to swim on the top and it makes men so fretful in that a few are above them that they are utterly unthankful for their being above so many and God loseth a friend of
the flesh are opposed Gal. 6.4 The opposition also is remarkable be not drunk with wine c. but be fill'd with the spirit Eph. 5.18 when sense is gratified the spirit is opposed Marke the like opposition also Rom. 8.13 If ye live after the flesh ye shall dye but if ye through the spirit doe mortifie the deeds of the body ye shall live Rom. 13.14 But put ye on the Lord Jesus and make no provision for the flesh to fulfill it in the lusts thereof and Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh these have contrary originalls the one is from earth the other from heaven The motions of sensuall lusts and the spirit are contrary one downward another upward a man cannot look those contrary wayes at once Lust like the womans disease in the Gospel bowes us down to the earth the spirit moves to the things above Like two ballances if one goe up the other goes down they put upon contrary practises Gal. 5.17 walk in the spirit and ye shall not fulfill the deeds of the flesh Gal. 5.16 They both endeavour to take up and each to ingrosse and monopolize the whole man soul and body they will neither endure to have their dominion over man parted They can admit of no accommodation what ever means or helps advance the one suppresse and expell the other The fuel of lust worldly excesse extinguisheth the spirit the preservatives of the spirit prayer word fasting meditation are the poysons of lusts Oh the madnesse then of those who thin◠to serve these contrary masters Matth. 6.4 If one be loved the other must be forsaken The allowance of any inordinate lust is inconsistent with the spirit How great should our care be hence to take the spirits part against the flesh 1. by a through hearty inward work of mortification the plucking up of lust by the roots not only by snibbing the blade of it 2. By a holy and watchful moderation in worldly enjoyments behind which Satan like the Philistines ever lies in ambush when the lust like Delilah is tempting 3. By diverting thy joyes and pleasure upon heavenly objects and 4. By labouring for a sanctified improvement of all the stoppages in the way of lust and Gods breaking down thy bridges in thy march They who want the spirit are easily brought over to sensuality Obs ult Vide Part. 2. ver 10. They had not the spirit and no wonder if sensual Natural light is not enough to overcome natural lusts He who is but a meer man may soon become a prey to sensuality Vae soli woe to him that hath not this spirit to renew him nay constantly to reside in him and to act him Even Saints themselves when the spirit withdraws and leaves them to themselvs how sensual have they proved David Lot Samson are proofs Let thy great care be then to keep the spirit from departing Psal 51. 'T was Davids prayer take not thy holy spirit from me Take heed of giving way to sinnes of pleasure or to sins of deliberation or to repeated sinnes or to sins against conscience or to the sin of pride and presumption of thine own strength delight not in sinful company Beware of worldly mindedness follow the dictates of the spirit and listen to its first motions Fruitfully improve the ordinances wherein the spiritdelights to breath VER 20. But ye Beloved building up your selves on your most holy faith praying in the holy Ghost THe second direction to teach the Christians how to observ the former exhortation to contend for the truth and to oppose seducers is building up themselves on their most holy faith yet so as this and the next direction are set down as dispositions and meanes to keep themselves in the love of God mentioned in the next verse In this the Apostle shews and we ought to explain thre things EXPLICATION 1. The Builders or the parties directed Beloved 2. Their Foundation their most holy faith 3. Their building thereon in these words building up your selves on c. 1. Of the parties here called Beloved Part. 1. I have largely spoken before 2. The Foundation Their most holy faith In this I might inquire 1. What is meant by faith 2. How it s call'd your faith 3. How it s call'd most holy 1. Concerning the several acceptations of faith I have largely spoken Par. 1. p. 117.118 c. when I handled the Apostolical exhortation of contending for the faith And here by faithh as in the forementioned place I understand the doctrine of faith For enlargement upon which Vid. ver 3. and wha◠about delivering of the faith I have there said and reasons why the word is called faith I refer the Reader to what I have spoken on the forenamed place 2. This faith is called your faith and the doctrine of faith was theirs 1. Because of Ministration it was delivered to the Saints and by God given to them and to others for their sakes 2. Because they received it were moulded into it it was so delivered to them that they as the Apostle speaks were delivered into it as it was ministred to them so it was accepted by them It was not scorned rejected but received embraced yea contended for by them It was effectually theirs as well as ministerially 3. Theirs it was in regard of the fruit and benefit of it It was for theirs the salvation of their souls 1 Pet. 1.9 It was to them a savour of life not a sentence of condemnation 3. 3 Vid. Lorin in loc It s called most holy faith 1. To put a difference between those unholy and fabulous dreames of these seducers the most impure inventions of the Gnosticks Jewish fables c. 2. Considered in it selfe and that 1. In its supream auhtor and efficient cause the holy Ghost It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divne inspiration 2 Tim. 3.16 2. In the Instruments of conveying it who were holy men of God who spake as they were moved by the holy Ghost 2 Pet. 1.21 3. Quanam Paul◠Epistol◠non melle dulcior non lacte candidior Hierom. In the matter of it which is altogether holy every word of God is pure The threatnings holy denounced against sin the precepts holy and such as put us onely upon holinesse the comforts and promises holy parts of a holy covenant and such as onely comfort in the practice of holinesse and encourage to holinesse and are made to holy ones 4. In the effects of it It works and exciteth holinesse in nature heart life It s that which being believingly lookt into makes the beholders holy like it selfe as the rods of Jacob which layd before the sheep made them bring forth young ones of the same colour with those rods 3. Their building on this foundation is contained in these words building up your selves Two things are in this branch comprehended 1. How we are to understand this building up 2. This building up of