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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	plead_v	zeal_n	zealous_a	18	3	9.0718	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Increpo interminor Significat increpare cum potestat● 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 M●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 rebuk● thee OBSERVATIONS 1. Satans forbearance of Observ 1 or desisting from any way of wickedness is purely from Gods threatning rebuke and h●● 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

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

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 Ge● 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 R●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 t●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

intention be the root of sin as its the scope and end which the sinner looks at in his sinning the end of obtaining all Temporal good things being as he saith that a man thereby may get a kind of singular perfection and excellency to himself yet that covetousness is the root and beginning of sin in respect of execution as its that which furnisheth a man with matter to act and commit sin and gives opportunity to fulfil all the desires of sin Agreeable to this is that of Solomon Prov. 28.20 He that maketh haste to be rich shall not be innocent and chap. 23.4 Labour not to be rich He that desires more then enough will not know where to stop will break all bounds To desire beyond the bounds of sufficiency is to seek for more then man may pray for No sooner doth a man step over this hedge but he is presently in the wide wild and boundless Champain of Covetousness and being once there he hath no limits to keep him in Achans taking of the accursed thing Ahabs violent and injurious snatching away of Nabohs Vineyard Judah his selling of his Master Gehezie's and Ananias's and Saphyrah's lying Demetrius's contention for Idol Diana Saul's disobeying of God in sparing the cattle and Jehu's halt in Reformation sufficiently prove this Truth The covetousness of the Scribes Luke 20.47 made them devour widowes houses for it the Priests made the Temple a Den of Thieves by admitting of Money-Changers c. They cared not with what corruption they filled the Temple so as they might fill their own Treasuries Popery hath hewen the principal Pillars of her Superstition out of this Rock of Covetousness It s a Religion wholly compacted and contrived for gain not only gotten from the living by Pardons Masses Confessions Offerings Pilgrimages Worshipping of Saints Indulgences Multò aequanimius decem millium animarum ferunt jacturam quàm decem solidorum Nicol. Clemangis de Pontif. Magis aurum suspiciunt quam Coelum Neh. 13.16 Amos 8. by making of a Money-matter of the most crying Abominations of Witch-craft of Murder of Father Mother Child Wife of Incest Sodomy Beastiality c. But also from the Dead who pay large Tributes by meanes of their Purgatory a toy which they cry not up at all for Truth but meerly for Traffick Silver is in the sacks mouth of every Popish Error Covetousness swallowes down any equivocation oath lye perjury 'T is this sin that makes the Sabbath Sabbatum Tyri Bacchi a Marketting and Junketting a selling and swilling day that stupifies the bowels of nature and maketh men without natural affection toward dearest relations desiring their deaths in stead of preserving their lives The thirst after gain makes men thirsty after blood as Balaam Ahab and Judas were both covetous and bloody If the hands be not defiled with blood it s the Law not conscience that keeps them clean It s Covetousness that licenseth the publick Stewes at Rome and those sties of Curtezans Many have violated their matrimonial faith and chastity and the Covenant of their God allured more with the Adulterers purse Jer. 6.13 then his person And what are all the Thefts False-dealings Oppressions Usury but the issues of this sin Judas was covetous and therefore a Thief Theft and Covetousness are joined together 1 Cor. 6.10 Whence come false-accusing pleading for an unrighteous cause the making the conscience a very hackney the flattering of men in sin and the having of their persons in admiration but from love of advantage Covetousness damps holiness as the damp of the earth puts out a candle A covetous heart like places where most Gold is is most barren Christians think not to be free of any one if you will embrace this one sin To overcome it 1. Overcome the unbelief of thy heart the root of this root of all evil is distrust of Gods promise and providence Sinful care comes from small faith Heb. 13.5 Let your conversation saith the Apostle be without Covetousness for he hath said I will never leave thee nor forsake thee He who hath God for his in him finds his Gold and all things else The Lord is my Shepherd saith David I shall not want Psal 23.1 Job 22.23 If thou return to the Almighty c. then shalt thou lay up Gold as dust c. yea the Almighty shall be thy defence or Gold Aurum lectissimum Jun. ver 25 or choice Gold as Junius reads it He that by Faith makes God his Gold shall never through covetousness make Gold his God 2. Rectifie thy opinion of Riches The earth is the lowest of Creatures and made to be trampled under our feet and the Primitive Christians laid the price of their possessions at the feet of the Apostles Act 4. ult Gold and Silver are fitter to set our feet then our hearts upon It would be against nature for earth and heaven to joyn together when an incongruity is it then for our souls purer then the heavens to be glued to the clods To have much is not to be rich God is called Rich in Scripture not for Money but for Mercy Rom. 10.12 True Riches stand more in doing then in receiving good Nec vera nec vestra Worldly enjoyments have but the name the shew of Riches There 's nothing but opinion that makes them excellent The common names given to Riches are bestowed but abusively They are not gain by them for them men oft lose their souls Not goods they neither make us good nor are they signs of goodness They are not substance they are but shadowes nor can they so much as shadow the Excellency of those which are true They are not means conducing to the chief end happiness indeed they are means to damn and undo many a soul they are nothing Solomon saith they are not i. e. in point of Duration Satisfaction efficacy and usefulness when we are in distress To conclude this 3. To overcom Covetousness study the Excellency of Riches indeed true Riches of being rich to God 1 Tim. 6.11 Math. 6 19. Quodam cordis itinere divitias tuas sequere Sequatur totum nostrum quo praecesserit aliquid nostrum Aug. rich in faith rich in Heavenly Treasures Look upon him that is Invisible view the Sun and then thy eyes will be so dazled that in other things thou wilt behold no beauty Consider thy Crown and contemn the Dung-hill Our Head is in Heaven let head and heart be together Let thy soul take a journey every day by Faith to thy Country thy Treasure thy Christ Largely of this see Part 1. pag. 372 6. Observ 6. Much is the power and goodness of God seen in the turning of the violent propensions of the heart from any way of sin toward himself His power for what but the power of Grace can turn the tide and stream of Nature Humane Lawes can curb us from the act and exercise of sin but only the Law