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 reviler lives upon mans flesh and blood as his meat and drink nay upon something better the name being better then life By a good name many have done good after their deaths by the losse of it many have been rendred uselesse while they lived The former have lived when they were dead the latter have been dead while they lived Evil speaking is more cruel then hell for hell only devoures the bad but the hell of the tongue the good and bad too This for the explication of the first branch namely what the Archangel did forbear viz to bring a railing accusation The second follows to be explain'd namely why he did forbear it he durst not bring it Wherein two things are to be opened 1. What is meant by his not daring 2. Why he was not daring 1 For the first The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here expounded by daring hath a double signification in Scripture sometimes it signifieth to endure bear sustain or to be able and fit to undertake undergo such or such a difficulty and thus it 's taken Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mori sustineat Beza 5.7 one dare or will endure to dye for a good man and so the sense will be this Michael durst not that is could not endure was not able to give a rayling accusation But it more frequently signifieth to be bold or to dare to do or to adventure upon a businesse as not being dismaied with any dangers Thus it is taken Phil. 1.14 Mark 15.43 John 21.12 And thus it is to be understood in this place Jude intending that the Archangel durst not be so bold or was holily affraid to bring against the Divel a railing accusation And thus the difference between the seducers and the Archangel by whose contrary practice the Apostle aggravates the sin of the seducers will appear more clear and evident The Apostle telling us 2 Pet. 2.10 that these bold libertines were presumptuous and not afraid to speak evill of Dignities But the Archangel durst not c. 2. Why was the Archangel thus far from daring and adventuring There are three grounds of fear to adventure upon any way or course propounded to us 1. A natural desire of our own preservation causing a dread of any thing which may endanger it This in it self is no sin it having been not onely in the holiest men but in Jesus Christ himself who prayed that if it were possible the Cup of death might pass from him 2. That corruption of nature whereby the creature feareth nothing but the smart of punishment and shuns it only as it is afflictive to sense not at all as it is offensive to God the Party thus fearing having an heart onely filled with guilt and self-accusation and empty of that faith which worketh by love Thus the Divels believe and tremble 3. That Principle of grace whereby persons fear sin as its opposite and displeasing to God whom they dare not offend not onely because he sets himself against sin but principally and in the first place because sin sets it self against God This was the holy fear of David Psalm 119.12 My flesh trembleth because of thee and I am afraid of thy judgements First he feared God and then he stood in awe of his judgements This is indeed to fear sin as Hell and not onely to fear it for Hell This is that fear commended by Solomon Prov. 16.6 for causing us to depart from evil a fear that proceeds more from sense of duty enjoyned then of danger threatned and whereby we more respect Gods will then our own woe In a word a fear which therefore is regardful of Gods wrath because it proceeds from a faith which reposeth it self on his mercy OBSERVATIONS 1. Obser 1. Purity of affection should accompany Angelical illumination Michael had the holiness as well as the wisdome of an Angel he had not onely ability to dispute but care to keep from sin in disputing An head full of knowledge with a heart forward to sin agree indeed to an Angel but t is an Angel of darkness An Archangel given over to wickedness is an Arch-divel Great knowledge without holiness is but a great tentation Si velles intelligere ut Angelus quod non potes cur non vis velle ut Deus quod potes Nieremb de ador in sp ver knowledge saith the Apostle puffeth up Sanctity in a Child is better then all the understanding of Divels A clean heart is better then a clear head If thou desirest saith one well to understand like an Angel why art thou not more desirous to will as doth God The great Diana of worship in the world is brain-knowledge and estimation for an accute and reaching apprehension whereas holiness is esteemed but as a dull contemptible qualification but the glory of Michael here in the Text was to keep himself from sin It s pity that a good head and a good heart should not ever be companions or that the notional perception of truth should at any time go along with the practical refusal thereof Wicked Angels or Ministers who by their Doctrine teach people how to be saved do by their lives teach God how to damn themselves If the Lord hath given thee integrity of heart though thy parts be but mean bless him he hath truly shewn thee the more excellent way afforded thee an angelical excellency 2. Observ 2. It s an high commendation then to shun sin when we are necessitated to converse with sinners Michael disputes with the Divel but yet holily and Angelically He got no infection from his divellish carriage The Divel sets upon our blessed Saviour more then once yet Christ gathered no soil from this unclean spirit It s a sign of a good constitution to continue healthful in a bad and infectious ayre The truth of grace should shew it self in its care not onely to avoid the company of sinners but the contagion by sinners Perhaps we cannot shun the former yet we should and by holy watchfulness may escape the other If we cannot do the wicked good by conversing with them we must take heed lest they do us hurt It s a justly suspected goodness which can onely hold up in good company He who will then be bad rather overtakes sin then is overtaken by it but he who keeps the spark of holiness alive in the midst of damps and quench-coals Psal 120.5 though he may with holy David bewail his condition in respect of bad company yet may he withal rejoyce in the hopes of his own integrity 3. Observ 3. It s our duty to learn this Angelical Lesson of forbearing to bring railing accusations To this end 1. Be much and serious in accusing thy sinful self In this duty t is hard to be severe enough Put not thy eyes into thy pocket when thou art alone at home It s a sign that they who desire to sacrifice
but not with his heart and that little he bestowes upon them is not to recompence hypocritical but to encourage sincere obedience on Jer. 35.19 God often as Calvin saith rewarding the shadow to shew how the substance of vertue would please him Wicked men are hence 1. Cautioned not to leave holy duties undone The certainty of their sinning in performing them must not Simon Magus was commanded to pray Acts 8.22 cannot abrogate the Law of God which enjoynes them Nor is our duty impaired with our power to serve the Lord. When a thing done is evil not in its substance and because it is done but because of our irregular manner of performing of it we ought still to do it notwithstanding the defects cleaving to it 2 They should likewise hereby be made willing to go out of themselves to Jesus Christ for his spirit and merit Till Paul saw all that he could do to be but dung and dogs meat he never could duly esteem the excellency of the knowledg of Christ Till we account our owne righteousness to be but filthy rags we shall never esteeme Christs to be a beautiful robe 6. Observ 6. Envy is a pernicious and yet a groundless and foolish wickedness It was the entrance of Cains way and the in-let of his murder It 's a sin that breaks both Tables at once the first by discontent with God the latter by injuriousness to man Who is able to stand before Envy Cant. 8 6. Calamitas sine remedio est odis se foelicem Cypr. lib. de Zelo Livore Adhuc divitem malicia non descrit quem jam possidet poena qui non se ad Lazarum duci postulat sed ad se Lazarum â—ult deduci Chrysel Ser. 122. It 's as jealousie cruel as the grave it 's a Calamity without a Remedy Some understand that request of the rich Glutton that Lazarus might be sent to him with water to cool his tongue to proceed from Envy he desiring rather that Lazarus should be tormented with him then himself eased by Lazarus and he craving not that he should be carryed to Lazarus but that Lazarus should be sent to him It was the cruelty of Envy that sold innocent Joseph and that sought the destruction of good David From Envy it was that the Divel overthrew our first Parents and by it he puts Cain upon killing his innocent Brother and the Jewes upon murdering the holyest person in the world Plainly also doth this Envy of Cain discover the groundlesness of this sin The fault of Abel was not that he had hurt Cain Nusquiam melius invidos torqucre poteritis quà m virtutibus gloriae serviendo Aug. Ser. 18. ad frat in Erem but that God accepted Abel Truly is Envy therefore said to be worse then Covetousness The Covetous is only unwilling to distribute his own goods but he loves to see others communicate theirs but the Envious neither will do good himself nor is willing that others should do so he is angry that God is so bountiful It s worse then hatred and anger for these in desiring the hurt of another have their rise from the Offence which is offered by him but Envy hath its rise meerly from its own malignity Risus abest omnis nisi quem fecere dolores Successus hominum carpÃtque et carpitur una Supplicâ—úmque suum est And in some respect it 's the worst of all sins for when the Divel tempts to them he draws men by the bait of some delight but the Envious he catcheth without a bait for Envy is made up of bitterness and vexation Other mens welfare is the envious mans wound To him the Vine brings forth Thorns and the Fig-tree Thistles De melioratione deterioranâ—â—r sola miseria invidiâ caret Nothing but misery pleaseth him nor is any thing but misery spared by him Every smile of another fetcheth a sigh from him To him bitter things are sweet and sweet bitter And whereas the enjoyment of good is unpleasant without a companion Nuliius rei possessio jucunda sine socio Senec. One seeing an envious man very sad said I know not whether this man hath received some hurt or another some good the Envious had rather want any good then that another should share with him A certain Prince they say promised an Envious and a Covetous man that he would give them whatsoever they desired of him upon this condition that he who ask'd last should have twice so much as he who ask'd first when both were unwilling therefore to ask first the Prince commands the Envious man to ask in the first place and his request was that one of his own eyes might be put out that so both the other mans eyes might be put out also Superbia mihi aufert-Deum invidia prâ—ximum ira meipsum Hug. de S. Vict. August in loc Non illos malos faciendo sed istis bona quibus mali facillimè pessent invidere largiendo incitasse dicitur ad odium How contrary is Envy to Charity which without my labour makes all the happiness of another mine own Hence Envy is said to take away from every man his Neighbour It s said Psal 105.25 that God turned the heart of the Egyptians to hate his people which God did as Augustin interprets it not by making the Egyptians evil but by bestowing upon the Israelites those good things for which the wicked were ready to envy them To conclude envy is its own punishment a saw a scourge not so much to him upon whom it is set as to him in whom it is It 's a moth which breeds in us and corrupts us 'T is a natural sin The spirit that dwelleth in us lusteth to envy Saints have been overtaken with it Peter Joh. 21.20 21. Joshuah Numb 11.29 Qui faucibus invidiae carere desiderat illam haereditatem appetat quam numerus possidentium non angustat Greg. Let us labour against it To help us herein let us love such good things which one yea many may have without the detriment of others which may be enjoyed by be distributed to every one without diminution and withal beat down the love of our selves and the apprehension of our own Excellency Could we understand our owne baseness and unworthiness we should not envy those who are above us but wonder that any should be below us 7 There is no measuring of Gods love by outward events Observ 7. Wicked Cain stands over bleeding Abel whose Sacrifice was first accepted and now himself sacrificed Death was denounced as a curse for sin yet behold it first lights upon a Saint No man knows love or hatred by any thing which befals the outward man We cannot read or understand Gods heart by any thing he dispenseth outwardly with his hand Eccles 9.1 He oft suffers an Abel to be killed in love and a Cain to survive in hatred Prosperity and impunity often slay the sinner when
eyes of unbeleeving sinners Isai 53.2 Holiness is an inward a hidden beauty Psa 45. a carnall eye cannot either see it or esteem it If grace be as with sinners it is a scar 't is a scar of honour not uncomliness riches and worldly dignities like glow-worms onely shine in the dark night of the world but there 's nothing will have a lustre at the day of judgement but holiness The poorest saint is a Prince and the most glorious sinner a beggar both in a disguise Holiness though veiled with the most contemptible outside carries with it a silent Majesty and sin even in highest dignity bewrays a secret vileness That which is to be desired of a man is his goodness The righteous is more excellent then his neighbour Prov. 12.26 2 Cor. 8.23 The poor Saints are called the glory of Christ who presents them without spot or wrinkle or any such thing Sinners are spots Saints are stars and Jewels as Jewels the stars of the earth and as Stars the Jewels of heaven Though Saints have not an Herald to emblazon their arms yet the Scripture sufficiently sets forth their dignity the rottenest stuffs are oftnest watred and among men sinners most glorious but yet in Scripture they are but spots 2. Sinners are filthy and defiling They are spots for defilement as well as deformity sin and uncleanness are put together The filthiest of beasts are scarce filthy enough to set forth the filthy nature of sinners Swine the Dog the Serpent the Goat the neighing Horse the filthiest things are used in Scripture to set forth sin as dung vomit mire menstruosities leprosie scum pitch Deut. 32.5 plague-sores issues ulcers dead carcasses the blood and pollution of a new-born child the noysom exhalations breathing from a Sepulcher Rom. 3.13 spots Rev. 21.27 a sinner is called that which defileth Sinful gain is filthy lucre Unholy speech is filthy and rotten communication whordome is called uncleanness gluttony turns the Temple of the Holy Ghost into a Kitchin an Hogstie it makes men dunghils and drunkenness common shores and sinks of filthinesse the drunkard is a walking quagmire The covetous wretch that loads himself with thick clay is but a moving muck-heap a speaking dunghil his riches are but dung good as one well when they are spread abroad by charity but stinking and useless when heaped Pride is but a swelling botch Sinners are the children of the filthy and unclean spirit they are of their father the Divel like Joabs posterity therefore all filthy and leprous their natural Parents were naturally all unclean and who did ever bring a clean thing out of filthiness Job 14.4 John 3.6 that which is born of the flesh is flesh Their greatest hatred and enmity is set upon purity and and holinesse clean and sweet objects are death to them as they say that Roses kill the Horsefly the Gospel is to them a savour of death And this filthiness and pollution of sin hath two properties which may render it very hateful Isai 1.13 14 Tit. 1.15 1. It s a spreading pollution 1. Over all of a man flesh and spirit soul body understanding thoughts conscience memory will affections eyes hands tongue 2. All done by a man even the best things the prayers of polluted sinners are abominations their incense stinks their sacrifices are unclean their mercies cruel their profession of godlinesse a form their plausiblest performances no better then embalmed carkases 3. It spreads even unto others and infects them by incouraging teaching seducing constraining them to sin It oft is diffused from the wicked even to the godly themselves nothing more difficult then to be familiar with and not to be infected by sinners the error of the wicked sometimes cleavs to them and the example of sinners entiseth them Spirituale gelicidium Ames Cas Consc The sons of God saw the daughters of men and were polluted What an insensible deadness of spirit and decay of grace doth conversing with sinners bring upon Saints 4. Yea this contagion of sin spreads even to the good creatures of God about us even into them it puts as the Apostle speaks vanity Num. 8.20 21 2 Pet. 3.10 11. Isai 1.18 Jer. 17.1 groaning bondage consumption mourning and at length it will bring combustion and dissolution upon the whole frame of nature 2. It s a deep and indelible pollution of a skarlet and crimson dye compared also to an Ethiopians blackness a Leopards spots not to be washed away with nitre and much sope Hell fire shall not be able to eternity to fetch away the stains of the smallest sins from mans nature yea the greatest measure of grace received in this life by the best of men doth not totally abolish this defilement the best have their sores and stand in need of a curing and a daily cleansing Who can say I have made my heart clean All the Legal washings purifyings and cleansings of the filthiness of the flesh were but faint representations of our need of and purity by being washt in the blood of Christ And oh that sinners would be as unquiet as they are unclean till they wash in that fountain which is set open for sin and for uncleanness Jer. 4.14 Rev. 7.14 2 Cor. 6.11 Psal 150. It s only the blood of God which can wash away the filthiness of sin no other Laver can take away that spot Not onely look but go into it wash thy self all over Cry out O sinner unclean unclean See thy spots in the glass of the Law Be weary of thy defilement as well as thy deformity Being washed keep thy self pure take heed of spotting places and persons Though upon a conscience uncleansed like an old spotted garment a sinner cares not what filth he suffers to drop yet O Saint keep thy new cloaths white clean and pure sin like a mired dog when it fawns upon thee fouls thee A spot will easily be seen upon thee trifles in thee are accounted blasphemies Be not troubled at the spots upon thy name so as thou keepest a pure conscience not that wicked men make them so long as they do not finde them Wash thy self in thine own tears be troubled that thy Justification is so complete and thy Sanctification so imperfect that thou art at once both without spot or wrinckle and yet so full of both In short Labour to be spotless in a spotting and spotted Generation in foul streets to walk with clean garments Let not the Error of the wicked cleave to thee If thou canst not cleanse them which is most desirable let not them defile thee In your Feasts of Charity 3. The Lords Supper is a Love-Feast Observ 3. The Reason why these Feasts of Charity whereof Jude here speaks were annexed to the Lords Supper 1 Cor. 11.21 22. and also why those ancient Christians did in these Feasts express so much love one to another was because they were about to celebrate that Sacrament which expressed so great a token
Seraphicall irrefragable most subtill illuminate The consideration of all which should make us more wary of being led away with the big words and high expressions of these titular worthies Let us consider what the power is which goeth along with their words and in stead of admiring the flourishing titles of every vain dogmatist examine what is the consonancy between the Scriptures and their opinions Who honours a meer titular nominal Prince Let us not be taken with the glory of the doctor but search into the bowels of the Doctrine Fools indeed being to take mony wil be put off with brasse coin because it glisters but a wary man tryes it by the Touchstone Try all your Doctors and Doctrines by the Word and ever be more ready to suspect then admire either 8. Obs 8. It s a great and inexcusable sin to make shew of that goodnesse of which we are wholly void and to which we are opposite Sinfull was the pretending of these Seducers to be watering clouds big and black accompanied with emptinesse and drynesse The sin of the Church of Sardis was the resting in a bare and meer name and shew of holy life A Christian must look after both name and thing The Prophet chargeth the Jews with swearing by the Name of the LORD Isa 48.1 2. and making mention of the GOD of Israel but not in truth and righteousnesse with contenting themselves to be called of the holy City c. Nor will this impiety seem small if we consider either GOD others or our selves 1. The sinfulnesse hereof appears in respect of God It pollutes and prophanes His Name What greater prophanation thereof imaginable than to put it upon an unholy hellish heart Is it not more insufferable then to cloath a swine with the Robes of a Prince and to put the Crown and Scepter of a King upon the head and into the hand of a dunghil-raker Is any disgrace to an Emperour greater then for a base-bornslave to voice himself his son and heir to his Crown This is that pollution of GODS Name with which GOD charged the people Ezek. 36.20 2. In respect of others It hardens the wicked who when they see the meer profession separated from the reality of holinesse applaud themselves and think their own estate very blessed and that Religion is a meer notion and nullity deride also at it as did the Heathens at those hypocriticall Israelites These are said they the people of the Lord and are gone forth of his Land q. d. These are your Saints your Israelites that came out of the holy Land And what more damps the goodnesse of young beginners than the falsenesse and emptinesse of those who have made great shews of forwardnesse in holinesse thereby one Hypocrite more pulling them back than an hundered sincere ones can put them forward At the best they set up their staff before they are gone half way and are made like the people who seeing the body of Amasa lye dead by the way side stood stil In short what are these bare pretenders to holinesse but deluders of others gins and pitfalls in Religion dunghils covered over with snow reeds that run into the arms of those who lean upon them and such who do not onely by their faithlesseness oft deceive and gull those who trust them with their estates and worldly concernments but also much more dangerously misguide and delude the souls of those who follow their empty doctrines and crooked lives But 3. The greatnesse of this sin appears principally by considering them who ve in it For 1. All their glorious appearances are purely unprofitable unto them Thereport of a mans being wealthy adds nothing to his estate or that of full feeding to one who is hunger-starved God tells the hyocritical Jews that they trusted in lying words Jer. 7.8 when they onely trusted to their outside shews I will declare thy righteousnesse and thy works said God to that false-hearted people and they shall not profit thee Isa 57.12 2. Shews without reality of holinesse are very hurtfull 1. Appearing goodnesse makes men furthest from being and becoming really good Religion is a very serious reall businesse yea it s very reality and call'd in Scripture Truth it self As the priviledges so the practices of godlinesse are indeed and in Truth and by nothing so much opposed as shadows and falsnesse 2. They who please themselves with appearances will never labour for the reality of holinesse nor truth in the inward parts they are seldome reproved by others nor is it so easie to fasten a reproof upon them as upon those who are void of all shews of Religion and so they go on in a miserable quietnesse and uninterruptednesse to their own destruction 3. They who barely appear holy are of all others the most impudent not blushing to be accounted such as their own consciences tell them they are far from being Naomi was ashamed of her self when the men of Bethlehem said Is not this Naomi Cal me not said she Naomi call me Marah for the Almighty hath dealt very bitterly with me Ruth 1.20 But these say cal us Christians though they are no better than heathens call us Saints though they are inwardly but rotten Sepulchers Account us to be in the highest form of Religion though they have not as yet stept over the threshold of Religon's School Esteem us to be ful although we be altogether empty True saints are asham'd of commendation though they be full of worth hypocrites glory in being commended though they have nothing in them commendable When men have not the thing it s most unreasonable that they should have the name When God gave Abram the name of Abraham he told him there was a reason why he should be called by that name Gen. 17.5 Thy Name shall be called Abrabam for a father of many Nations have I made thee Abigail said concerning her Husband As his name is so is he Nabal is his name and folly is with him and if Christians be our name true Christianity should be with us Lastly such clouds without water appearing Professors render themselves of all others most inexcusable If Religion were bad why did they so much as profess it if good why did they not more even love it also If they took upon themselves the title and trade of Gods servants why would they not do his work If God be a master where is his fear if a father where is his honour If they would not be his servants why would they be called so If they would be called his servants why would they not be so how fearful should we then be of putting our souls off with shadows of goodness Labour for that truth in the inward parts which all the expressions of the outward man are not able to reach and remember that hereafter all paint must fall off which was not laid in the oyle of sincerity and Hypocrites shall be discovered and unmasked both to their own
with the voice of the Archangel 1 Thes 4.16 then he was attended with twelve poor contemptible men but now with many millions of glorious Angels and the Angels more particularly shall by their attendance make Christs coming glorious in regard of their service and ministry for they shall perform the work of the great day in gathering together the Elect severing the tares from the wheat they are called reapers running at every command of Christ And this work they shall doe 1. Powerfully they are the Angels of his power they are principalities and powers and excel in power and at that day Christs power shal be added to their own 2. They shal doe the work of Christ willingly behold their readiness the servants said shall we gather up the tares Mâ—tth 13.28 They who desire commission aforehand wilâ— be ready enough when they have it 3. They shal performe it justly holily faithfully they shall mingle no corrupt passions with their executions nor corruptly respect any persons Rev. 15.16 The seven Angels are clothed in pure and white linnen 4. Diligently and perfectly in most strict and exact manner though Angels compared with God are imperfect yet in comparison of Gods law they have perfection and no spot of sin cleaveth to them nor else could they continue in their glorious state if they should not be answerable to Gods law in the purity of their nature and perfection of their work 2. Christ wil come with these ten thousands for the glory of his Saints and confusion of the wicked here Saints have glorified him but then he will glorifie them they who have here lien among the pots shall shine with raies of majesty What glory comparable to that of appearing with Christ in glory of being priviledged with the dignity of judging and condemning wicked men 1 Cor. 6.3 Vid. 5 16. part 1 Matth. 12.41 42. Luk. 11.31 32. yea Angels and that not only 1. by having the practices of these Saints compared to those of the damned Nor 2. only by their consenting to and approving of the sentence which Christ shall passe upon the wicked But also 3. In regard of that dignitas assessoria that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ in sitting as it were with him upon the throne of Judicature As likewise 4. they in that Judgment being to appear with Christ manifest victors over all their enemies by trampling upon all the pride malice and weakness of divels and wicked men and openly and holily insulting over them as vile vanquished and contemptible enemies OBSERVATIONS 1. Obs 1. Our greatest wisdom and truest interest is to make Jesus Christ our friend against the last day The Lord cometh He now is but then he wil openly declare himself to be the Lord. How happy will they be who then put their trust in him who have chosen and taken him to be their Lord 2 Cor. 5.9 The service of Christ wil then appear to be the only safety and dignity The wicked who here take no care to make him their Lord wil at that day cal him their Lord Matth. 7. to be sure they shal find and feel him their Lord. How unable wil the enemies of Christ at the last day be to oppose him the Lord that cometh from heaven In regard of his very situation he wil be above them and have the advantage of them Against earthly power they might make their party good the Ministers of Christ they oppos'd but this mighty Lord who shall come armed with an infinite power and dominion over all creatures which shall be acknowledged by them all the Angels shal observe and attend it the heavens earth and elements shall be dissolved by it the dead bodies of men shall be raised up out of the graves the sea the bellies of beasts by it I say this mighty Lord will easily and unavoidably crush them A careful servant that expects his masters return wil labour to have the work set him finish'd If the Bridegroom be coming let the Bride deck her self like Rebecca espying Isaak afar off Gen. 24.65 as Joshua exhorted Israel chap. 3.5 Be sanctified for to morrow the Lord wil do wonders among you He means in leading them to Caanan so our Joshuah commands us to be sanctified because in the last day the Lord wil doe wonders in leading us to the heavenly Canaan Let us part from sin a malefactor cannot stand before the Judge nor shall the wicked stand in judgment Our care should be that we may be found of him in peace and no peace can any one have with Christ who is not at war with sin And how much better and easier is it to bear the yoke of service here in doing his will than that of severity hereafter in the undergoing his wrath Of this see more pag. 543. part 1. 2. Obs 2. The Saints have a strong ground for moderation in every condition The Lord cometh and they shal come with him The Lords coming is the Apostles argument to urge moderation Phil. 4.5 How patient and ful of forbearance should they be in sustaining all their crosses and injuries Contendly should they here be accounted the refuse and off-scouring of the world Acts 3 19. Eph. 4 30. Luke 21.28 Their Lord is coming and they shal come with him in glory though men here make them their footstoole yet Christ hath allotted for every of them a throne In this world they are not accounted worthy of the society of men Rom. 8.23 2 Tim. 4.8 2 Thes 1.6 7.10 Jam. 5.6 7 8. 1 Cor. 4.4 but then they shall be in the comp any of Angels yea Christ himself Now Christ seems for a while to leave his family every piece of household stuffe appears to be mis-placed or all as it were to lye in a huddle or heap together beautifullest vessels to lie among the pots but then the vessels of honour shal be set up in their places and the vessels of dishonour thrown into theirs It is not fit that our glory should appear so long as Christs glory is hid In the winter all the sap and life and fruit is hid in the root and then the tree appears not what it is but the Summer coming all that was within appears so in this our winter though we be the sons of God yet it appears not what we shal be 1 Joh 1 2. but when Christ shal appear we shall be like him 3. Obs 3. How cheerfully may Saints think of the last judgment This Lord is their brother their Saviour and head he it is who is coming no wonder if the Bride saith 2 Tim. 4.8 Come Rev. 22.17 And that the saints are caled such as love his appearance A loving wife longs for the return of her husband from a far Country At that judgment day the judg wil condemn none but malefactors they who here are justified shall then be declared to be so T is true Christ
thee Yea of those sins which are unknown to thee shalt thou be convinced by him who knoweth all things We should be then so far from sheltring those sins which we know that we ought to be humbled for such as we know not Thus of the first particular in the carriage of the judge toward the wicked viz. the manner of his judging them namely by way of conviction 2. The parties to be judged follow in the next place who are here said for their quality to be ungodly and for their quantity all the ungodly Of this before at large Thirdly the causes of and matters about which they shal be judg'd are next cōsiderable they are two-fold The first their ungodly deeds In these words their ungodly deeds which they have ungodly committed Not to enlarge upon this first particular here considerable Vide part 1. Pag. 302.303 c. viz. the generall nature of their deeds here said to be ungodly as being sufficiently known by the former Consideration of the parties who were call'd ungodly By which its manifest that ungodly deeds are primarily and properly such as are committed immediately against God himselfe and so against the first table in the prophane opposing of Gods worship and honour in which respect ungodlinesse is distinguisht from unrightousnesse which properly breaks the Commandements of the second table And yet secondarily and in a more large Consideration ungodlinesse here comprehends any sin committed either against God or man and so against any Commandement of the Law for even that sin which is directly against man hath in it a defect and a withdrawing of some duty due to God If it be enquired why the Apostle onely here saith ungodly and not unrighteous deeds also It s answered for three resons 1. Because ungodliness and unrighteousness are inseparable wheresoever ungodliness is there will be no Conscience made of unrighteousness as the two tables were given so are they broken and embraced both together and he who breaks one makes no Conscience of breaking the other the authority of the giver being the same 2. Because ungodlinesse is the cause of unrightenesse he who hath a prophane godless heart will not stick at any act of unjustice T is the fear of God which is to depart from evill As holinesse puts a man upon righteousnesse so prophanenesse upon unrighteousnesse Pharaoh knew not God and therefore he opprest Israel 3. Because these seducers flatterd themselves with pretences of eminent godlinesse and holiness though they took a liberty to live in many vices and unclean extravagancies The Apostle several times in this Epistle brands them with the name of ungodly ones and threatens judgment for their ungodliness 2. For the second the manner after which they were committed and that was ungodlily which they have ungodlily committed EXPLICATION The words ungodlily committed are contained in one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it may be rendred by any one Latine word it must be impiarunt nor can it be in any one English word properly expressed but must be rendred either to doe or perform or live ungodlily The same word is expressed but in one place besides this in all the new Testament and that place is 2 Pet. 2.6 where it is rendred living ungodlily In the opening hereof I shall only shew what it is to commit an evil work ungodlily First more generally it notes the proceeding of these nngodly deeds from an ungodly unsanctified prinple an unholy unrepentant heart a mind devoted and addicted to ungodliness this is not the fruit which growes upon a good tree nor the spot of Gods people who though sometime they do that which is ungodly withdraw that duty which is due to God and commit that evil which is against the wil of God In optimis non nihil pessimi Tert. de an c. 23. yet as the Psalmist speaks they do not wickedly as these did depart from God Psal 18.21 the wicked are they who do wickedly against the covenant Dan. 10.32 and of the wicked it is said Dan. 12.10 that they shall doe wickedly But 2. That which this doing ungodlily doth more particularly intend is the performing of wickedness after a wicked and ungodly manner and that principally these four several waies 1. By purposing and intending of sin The wicked is not overtaken with a sudden fit of tentation but resolves on sin long before he makes provision for his lust he is like a man who layes himself to sleep drawes the curtains puts out the candle and he intends and in a sort overtakes his sleep in sin he sets himself in a way that is not good Psal 36. 2. Ungodly deeds are performed after an ungodly manner by devising and contriving of ungodliness the wicked devise mischief Prov. 6.14 He that deviseth to do evil Psal 35.20 Prov. 16 30. Jer. 18.18 Psal 36.4 Vid. Cartwr in Pro. 6.14 shall be called a mischievous person the heart which deviseth wicked imaginations is one of the seven things which the Lord hates Prov. 6.16.18 Against those who devise iniquity and work evil upon their beds is a wo denounced Mich. 2.1 The wicked are workers of iniquity Matth. 7.22 They are curious cunning artificers in and contrivers of sin ungodliness is their art trade and mystery they are wise to do evil and men in malice though children in understanding they are skilful practioners in sin 3. By a delighting and taking pleasure in the committing of sin Wicked men are willingly obedient to it they yeild themselves to execute its commands and they universally resign the whole consent of the wil to the obedience of it Sin is as pleasant to sinners as bread and wine they eat the bread of wickedness and drink the cup of violence they rejoyce to doe evill and delight in the frowardness of the wicked Prov. 2.14 Wickedness is sweet in their mouths and they hide it under their tongues Job 20.12 as it is not the doing of good but the delighting in the doing it that makes it done wel so neither is it simply the doing of evil but the doing thereof delightfully that makes it done ungodlily It is a sport to a foole to do mischiefe Prov. 10.30 4. By continuing and persisting in sin Wicked men grow worse and worse their waies increase to more ungodlinesse they run on in them without repentance none say what have I done It s weakly done to fall but it is wickedly done to lie stil it is bad to stand in the way of sinners much worse to sit in the seat of the scornful OBSERVATIONS 1. The godly sin not as do the wicked Obs 1. The sinful actions of the godly proceed not from an heart altogether void of a sanctified principle there is in them the seed of God the divine nature a renewed part from which their wicked works never issue in the committing of the most ungodly of their actions they themselves are not altogether ungodly and they are overtaken unawares
his own weapon and to turne his own artillery upon himselfe Further the sinfull tongue of all other parts doth most hurt to others not onely by vexing and afflicting them with calumnies reproaches disgraces but also infecting them and scattering its poison to tempt and draw to sin and error How great should our care be to throw the salt of grace into the streames of our words to labour that our speech should be alway gracious Col. 4.6 and as the Apostle speaks seasond with salt and that both by cleansing the fountaine the heart for if the stomack be corrupt the breath will be unsavory as also by setting a watch before the doore of our lips and by giving entrance to no expressions but such as can bring a passe from the scripture adding to that double guard the teeth and lips with which nature hath hedgd in the tongue a third namely the fear of God which is the best keeper both of heart and tongue alwayes remembring that though words seem to vanish and to dye as soone as we have spoken yet that our words have not done with us when we have done with them but that even of our seemingly perisht expressions and forgotten if sinful words shall we at the last day be convinced The arrowes of our words shot so high that they seem to be lost and out of sight will afterward fall upon the heads of those who shot them up 4. Obs 4. Christ accounts the words spoken against his as utterd against himself These troublesome ruggedtongued sectaries handled the names of others as we have heard rudely but at the last day Christ will convince them of these hard speeches their foolish tongues shall recoyl upon themselves and rebound like an arrow shot against a brazen wall from the reviled innocents to the nocent revilers Jesus Christ wil give his Saints more then treble damages nay fourfold restitution for all the reproaches which they have sustained sinners shal restore the stoln reputations of Saints and that with interest It is a righteous thing with God to render tribulation to all who even this way trouble his people Christ wel knowes that all the hard speeches against his servants were uttered for his sake because they did not run with the wicked to the same excess of riot they were therefore followed by them with excessive reproaches David said it was for his sake that Saul killed the Priests of the Lord he could not come at David and therefore he destroyed his friends The wicked cannot reach the person and therefore they tear the picture but Christ wil hereafter suffer none to be losers by him that have been losers for him the revilings uttered against Saints wil at the last appear to have been spoken against the truly great ones the favorites of the King of glory Were ye not afraid saith God to Aaron and Miriam to speak against my servant Moses He speaks to them as slandering a great person Ver. 16. These are murmurers complainers walking after their own lusts and their mouth speaks great swelling words having mens persons in admiration because of advantage IN this verse our Apostle excellently applyes the forementioned prophesie of the last judgment unto these seducers shewing by sundry apt and pregnant proofs that these seducers were guilty of that ungodliness for which the wicked at the last day were to be judged And they discover their ungodlinesse these four wayes 1. By being murmurers complainers 2. Their following their lusts 3. Their boasting speaking great swelling words 4. Their admiration of mens persons 1. They discover their ungodliness by shewing themselves Murmurers Complainers EXPLICATION I shall herein shew two things 1. Who are here meant by murmurers complainers 2. Why Jude expresseth himself against them or what is the greatnesse or hainousnesse of this their sin in being murmurers complainers 1. For the first who are here meant by murmerers complainers The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmurers imports an expressing of discontentednesse against another in our words and that not aloud with an high voice but with a voice somewhat low muttering and grumbling The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes say some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grunnio Suum more grunnire murmure leuis aquae strepitus denotatur et a graeco verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendere videtur to grunt as fat swine and so imports secretly to speak against others saith Gerard with hatred and impatience Thus Matth. 20.11 They who received but a penny for their work thinking themselves wronged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmured against the good man of the house and the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murmurred against Christ and his disciples for eating with publicans and sinners And John 6.14 the Jewes murmurred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against him because he said he was the bread of life Submissâ voce mussitare So ver 43.61 of the same chapter So 1 Cor. 10.10 neither murmur ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some of them also murmured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were destroyed of the destroyer though sometime as Beza notes the word is taken for any close secret whispering of a matter without offence and indignation as Joh. 7.12.32 yet most frequently and properly it is used in the former signification This mumuring may be either against men or against God himself the word here used by Jude by its own force signifies not one more then another Against man have men frequently murmured as the Israelites against Moses and Aaron nor is any thing more usual then for people to murmur especially against their Governors out of envy impatience or discontent a sin questionless which these seducers were deeply guilty of who despised dominions and spake evil of dignities and yet because the Apostle had accused them for that sin before ver 8. and also threatned destruction against them for it ver 11. Because also the next word Complainers wherein the Apostle shewes the cause of their murmuring notes a complaining of that lot portion condition set out by God for us I rather conceive that this murmuring here with which Jude chargeth these seducers was their muttering of impatient discontented expressions against God himself with whom they were angry and displeased a distemper which allowed is an evident sign of an ungracious ungodly heart the thing which also Jude here intends to prove and contrary to that quiet and silent submissiveness of the godly who with Davd are dumb and open not their mouth because the Lord doth it Psal 39.9 who wil be pleased with God and with whatever he doth when he is most angry with them who wil justifie him when he seems to condemn them A sin likewise is this murmuring against God of which the ungodly Israelites are frequently accused As Deut. 1.27 Exod. 15.24 and for which they were severely punished Concerning those who by murmuring shewed themselves displeased with God the Apostle tels us that God was
the discontented person for but doing with his own as he pleaseth 4. In this is manifested the sin of a proud conceit of our own worth and deservings a sinful self-justification when Gods dispensations are severe and afflictive He who complains of Gods dealing secretly applauds his own deservings he who murmurs against Gods hand shewes that he is not angry with his own heart he alwaies saith see what have I lost how many comforts do I want but he never saith what have I done how many corruptions hath my heart which make me unfit to enjoy a fuller portion in the world All the fault is laid upon God nothing upon himself as if his sin never threw one mite into the treasury of his sufferings he counts God a hard master and himself a good servant and if it be a great sin in the courts of men to acquit the wicked and to condemn the innocent how inexcusable a wickednesse is it to condemn God and acquit our selves A discontented camplainer saith not with David I and my fathers house have sinned these sheep what have they don Nor with the humble soul The Lord is righteous and I wil bear the indignation of the Lord because I have sinned against him but flyes in the face of God in stead of falling down at his feet In one word this discontent is a shield for sin and is a sword against God 5. This sin unduly and sacrilegiously usurps Gods own seat and throne what doth he who complaines of Gods administrations but in effect profess that he would be in the room of God to order the world after his own mind and that he hath more wisdome care justice and therefore fitness to dispose of men and to alot them their portions than God himselfe Interpretatively he sayes like Absolom there is none that takes care to order mens affaires O that I were King of the world then should things be better ordered then now they are And he saith to God as that master of the feast to his self-advancing guest come down sit lower and give way to thy betters to sit above thee Whereas alas should such silly Phaetons as we but govern the world as they fable he did the chariot of the sun for one day we should set all things on fire nay should we be left to cut out our own portions and be our own carvers how soon should we cut our own fingars And how can he whose wil is the rule of rectitude do any thing unrighteously man doth a thing because its just but therefore is a thing just because God doth it far be it from God saith Elihu that God should do wickedness Jâ—b 34.10 and from the Almighty that he should commit iniquity who can be more careful then he who is more tender over his than a mother is over her sucking child who so wise as the only wise God whose eyes run to fro throughout the whole earth nay who indeed is all eye to behold all the concernments of the sons of men 6. Lastly This sin of discontentednesse with our own private alotments takes men off from minding the more publick and weighty concernments of Gods Church making them to disregard and forget it in all her sufferings and hazards what doth more then this sin cause men to mind their own and not the things of Jesus Christ and to lose the thoughts thereof in a crowd of discontented cares for themselves It is impossible for him that is overmuch in mourning for himself to be mindful of or mournful for Zion Now what an unworthy distemper is this for men to live as if God had made them only to mind their own private conditions in the world to regard only the painting of their own Cabbins though the ship be sinking and so as it may be wel with themselves to be carelesse how it fares with the whole Church of Christ We should rejoyce that God would set up a building of glory to himselfe though upon our ruins and that Christ ariseth though we fal that his kingdome comes though ours goes that he may be seene and honoured though we stand in a crowd and be hidden OBSERVATIONS 1. God hath divided Obs 1. set out for every one his portion here in the world These seducers in complaining of their part and alotment shew that God appoints to every one his dimensum or proportion that he thinks fittest for them God is the great housholder of the world and Master of that great family and as it was the custome of ancient times to divide and give to every one his portion of meat and drink and his set allowance of either whence we read Psal 11.6 of the portion of the wickeds cup so God deals out to every one what estate he thinks meetest To some he gives a Benjamins portion in the world five times so much as to others he is the soveraign disposer of us and of all our concernments and he best knowes what is best for us and to his people he ever gives them that alotment which best sutes with their obtaining of the true good himself and ever affords them if not what they would yet what they want Oh how should this consideration work us to a humble contentednesse with all our alotments and make us bring our hearts to our condition if we cannot bring our condition to our hearts In a word when we see that the condition of others is higher then ours let us consider that it is better to wear a fit garment then one much too big though golden 2. Obs 2. No estate of outward fulness can quiet the heart and stil its complaints These seducers feasted sumptuously fed themselves to the full and fared high and yet for all that they murmured and complained The rich man in the Gospel in the midst of all his abundance cryes out What shall I doe Luke 12.17 Neither the life nor the comfort of the life consists in the abundance of the things which we enjoy None complain so much as they who have the greatest plenty Though Nabal had in his house the feast of a King yet soon after his heart dyed in him and he became like a stone 1 Sam. 25.27 Nabals heart was like the kidney of a beast which though inclosed in fat is it self lean Solomon in his glory reads a lecture of the creatures vanity Ahab and Haman were as discontented in heart as great in estate vast is the disproportion between the soul and all wordly objects for they being but momentany and vanishing dead and inefficacious earthy and drossie are unsutable to the souls excellency and exigencies T is not the work of wordly abundance to take away covetousnesse but of grace in the heart the lesson of contentment must be learned in a higher Schoole than outward plenty 3. Obs 3. They who deserve worst complaine and murmur most And are most ready to thinke that they are most hardly dealt with None are so unthankful as the
saint themselves and to say If such an one were commendable and voiced by our Minister for a good man I thank God t is much better with me I never was guilty of halfe his extravagancies and I see I may be a good man yea and commended when I am dead notwithstanding my failings so he calls his allowed wickednesses though I be not so pure as such and such are Oh how unsutable is it that by funerall Sermons men should be made more unfit for death to paint those in the pulpit who are punisht in hell and that a Minister should be strewing that dead body with flowers whose soule is bathing in flames For my part though I should not deny due commendation even at a funerall to some eminently exemplary saint or publiquely usefull instrument yet mostly I thinke his speech concerning the deceased may suffice who said If he were good he did not desire If bad he did not deserve praise 2. When we so admire the persons of some instructers as to neglect and despise others who haply deserve better then they the sin of the Corinthians when the Apostle tells them 1 Cor. 3.21 of their glorying in men some teachers being so gloried in peculiarly as if they were onely worth the hearing and none else to be regarded Some accounted Paul the only teacher some delighted onely in Apollo some magnified Peter as the alone worthy man thus they thought of men above what was meet and they were puffed up for one against another They gloryed in some disdaining all others as not to be named with them though teachers of the same truth because they had an high conceit of their learning wit cloquence holinesse or the like qualifications A great sin doubtlesse and I fear the common sin of this City How unthankfull for the bounty of Christ doe men make themselves hereby who gave all the Ministers of the Gospell to be theirs for their good all things saith the Apostle are yours whether Paul or Apollo or Cephas 1 Cor. 3.21 22. It s unthankfulnesse to a bountifull Prince when he bestowes many Lordships on his favourite if he should regard one of them onely and despise all the rest Yea how injuriously is the Spirit of Christ hereby reproached For the despising of those who are of small gifts is a reproaching of the Spirit of God as if he were defective in his gifts whereas their variety sets forth the fulnesse and freenesse of Gods spirit who divideth to every man severally as he will and worketh all these 1 Cor. 12.11 Besides this sin is oft the maine cause of schismes in the Church It makes people to divide themselves under different teachers whom they admire and it causeth teachers to take away those that affect them from other teachers whom they affect not so much Now this sin of schisme in it selfe very great as afterwards shall be shewn God willing on the 19. ver is made much the greater by being occasion'd by those very gifts of men which God bestowed upon them to this end that there might be no scisme in the body but that the members should have the same care one of another 1 Cor. 12.25 Nor is there any sin which doth more expose Christian Religion to so much contempt and obloquy then this kinde of admiring of persons for hereby severall Companies of Christians are made like the severall schools of Philosophers some whereof followed Plato some Aristotle some Epicurus and the doctrines of faith are but accounted as the proper opinions of severall teachers and all zeal for them is conceived to arise not from a certaine knowledge of heavenly truth but from peculiar humour and strength of fancy And how great a stumbling block must this needs be to those who are without how will it hinder them from embracing the truth and lay it open to derision yet further the sinfulness of this sort of man-admiration appears in that hereby both the despised person is so greived and discouraged that he is infeebled and disabled in his work and also he who is admired is not onely puffed up with pride and thereby occasion'd to adulterate the word invent and broach errors that stil he may be advanced above all others by going in a different way from them but also put upon the pleasing of men by sinfull flatteries in stead of profiting them by faithfull reprehensions To conclude this consideration nothing begets so great an aptness in men to receive errors as this sinfull admiration nor hath any seed of heresies and superstitions proved so fruitfull as this affection commonly makes men take down falsities and error is easily received from them whom we much admire and God doth often leave admired teachers to erre for tryal of the people and the punishing of their vanity in making Gods truth to stand at the devotion of the teacher for its acceptance and trampling upon the holy and perhaps learned labours of those who are more seeing and faithfull than the admired 3. When we so admire mens persons as to give all respect to men in outward greatnesse though perhaps wicked despifing the poor Saints because poor this James reproves my brethren have not the faith of our Lord Jesus Christ in respect of persons James 2. When wickedness in robes is magnified and holinesse in raggs contemned Oh how unworthy is it that the gold ring and costly apparell should be prefer'd before the robe of Christs righteousnesse and the jewel of grace that godliness and good examples should be rejected for their want of a gold ring that he who shall have a throne in heaven must here be a footstool upon earth 4. When Elections and offices are passed and bestowed partially for freindship favour money kinred a sin by much agravated when men have taken oaths to a Corporation to the contrary and it s ost a great tentation to the party who enters by money to sell justice dear 5. When we so admire the person of one as to do injustice in judgment whether Civil or Ecclesiastical which is when our affection doth so blind our judgment by some outward respect or appearance that we will not determine righteously the cause being over ballanced with such forreign considerations as have no affinity with it Thus men are in judicature sometime swayed with foolish pitty sometime with cowardly fear both these the Lord forbids Levit. 19.15 Thou shalt not respect the person of the poor Deut. 1.17 nor honour the person of the mighty This sin would make God a patron of iniquity the sentence being pronounced from God OSERVATIONS 1. Obs 1. The oondition of men in greatest out ward emiuency and dignity is oft very miserable None have so many flatterers and therefore none so few freinds as they flatterers as worms breed in the best fruit When a poor illiterate man is admonished for sin a rich a learned man is admired in nay haply for sin As the bodies so the sonls of Kings and great men
last dayes wherein the light of the Gospel the knowledge of Christ and the meanes of grace are most abundant the wicked are most wicked In the land of uprightnesse they live unholily As the meanes of grace can make no man good of themselves so by reason of our oppositenesse to holinesse they occasion us to be far worse A Judas in the fellowship of Christ A Doeg detained before the Lord. An unreformed person under the meanes of reformation is most pertinaciously such The meanes of grace without the grace of the the meanes doth but draw forth our rage against them Let not men therefore please themselvs because either the times or places wherein they live are holy unless these finde themselvs betterd by them The higher we are lifted up the sorer will be our fall we cannot sin at so cheap a rate in these last times as formerly Sins in the last times finde out the lowest places in hell Let this likewise be an apology for the Gospell Lay not the sins of Gospel-times to the Gospels charge since men are not wicked because the Gospel is so much preacht but because 't is no more than preacht not liv'd and practisâ—d also 2. Obser 2. The dispensation of the Covenant of grace is now unalterable In former times it hath appeard under severall dresses and formes but now in the last times we must look for no renovation or change thereof The present administration of the Covenant goeth next to the end of the world Vid part 1. p 231 232 â— and shall be closed up of the last day 3. Obser 3. Vide Part 1. p. 337 God is abundant in the discovery and dispensing his grace even in times wherein men prophanely abuse it the Gospel is in the last times most liberally afforded though most ungratefully neglected and abused 4. Of all times Obser 4. the last require most care in our carriage They who live in them injoy the helps and advantages of the former Jesus Christ is most clearly discovered We should doe our work better by sun light than others have by twylight else 't will be our inexcusable shame We should imitate God as his last works his works in the last times are his best so should ours be the best of our lives should be in the bottome of time nay herein our very adversary should teach us if his rage against God increaseth because his time of doing hurt is short should not our zeal increase because the time of our doing good is short Besides in the last times we have greatest tentations most examples of sin when the times are worst we should be best and if we cannot make the times good they should not make us bad In dirty wayes we should tuck up our garments we should keep our selves from this untoward generation and shine as lights in a crooked and perverse nation and give Gods glory reparations for all it suffers from the wicked 5. The people of God should bear and forbear Obs 5. 1. Bear their crosses these are the last times the end of time is approaching and with time all their troubles shall end Be patient saith James for the coming of the Lord draweth nigh and the Judg standeth at the doore And Heb. 10.37 Yet a little while and he that shall come will come and will not tarry And 1 Pet. 1.6 Now for a season ye are in heavinesse The elect which cry day and night to him shall be averged speedily Luke 18.7 8. And our light affliction is but for a moment 2 Cor. 4.17 We count a moment a thousand yeares but in Scripture-Computation a thousand yeares are but a moment Nothing should be great to him to whom is known the greatnesse of eternity He who keeps a City for his Prince though it be straitly besieged wil hold out if reliefe be approaching Our reliefe redemption from all troubles drawes nigh oh how great a shame and vexation will it afterward be to deliver up our selves 1 Cor. 7.29 30 by impatience to apostasie since our reliefe is within the sight of the besieged we being in the last times 2. Forbear use comforts moderately Let your moderation be known the Lord is at hand Phil. 4.4 A tenant being in the last year of his house builds not plants not He is a mad man who sets up a stately fabrick upon that ground which is troubled with earth-quakes and sure shortly to sink lay up treasures in heaven labour for everlasting habitations a City that hath foundations Because the time is short they that marry should be as if the married not c. they that buy as if they possessed not c. for the fashion of this world passeth away love not the world 1 John 2.16 It passeth way v. 17. Vse perishing comforts with perishing affections love them as alwaies about to leave them Thus of the first part considerable in the testimony it self viz. the time when these seducers were to appear the last time The second follows their qualities which are here said to be these two First mocking Secondly Walking after their lusts The first is set forth in this word Mockers EXPLICATION Two things I shall here briefly shew by way of explication 1. What we are to understand by mockers 2. How great the sin is to be mockers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est proprie instar pucri aliquem tractare iudificare et irridere Gerh Hâ—rm de passione pag mihi 106. 1. For the first The word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies such who deride and mock at others as if they were but foolish and silly children or such who scorn or scoffe at any thing as if it were but foolish and childish And to this signification of the word agree those expressions whereby mocking is shewn as sometime by 1. Scornful and contemptuous speeches thus Josophs brethren call'd him the Dreamer Elijah was call'd Bald-pate Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasum significat Naso suspendit aduâ—â—o Horat. Serm. 1. Christ the King of the Jewes c. 2. Deriding and scornful gestures as â—â—iering with the nose making of mouths nodding of the head Psal 22.7 Making a wide mouth putting out of the tongue Isa 57.4 and shooting out the lip Prov 16.30 Psal 22 7. Putting out of the finger Isa 58.9 Clapping of the hands Lam. 2.15 3. Scornful and abusive dealings thus Christ was crown'd with thorns clad in purple a reed was put into his hand he was spit upon c. But that we may understand what the Apostle here means by mockers we must consider this malicious and contemptuous derision or mocking in his objects against which it is committed It is expressed either against man or God himself 1. Against man and that for several causes As 1. For his Country so some interpret that place Ezek. 36.6 where God tels the Israelites that they have born the shame of the heathen And ver 15. that they should
with sin they sin of infirmity and weâ—kness with the purpose of their hearts Acts 11.23 they cleave to the Lord though by sin they be diverted from their holy resolutions and turned out of the way they overtake not sin but are overtaken by it like a good marks-man they aim and level right at the mark though Satan and their own unregenerate part sometime jogging them as it were by the elbow make them in their performances swerve and deviate from the fame Nor do the godly goe about sin with the witty wickedness and skilfulness of the ungodly they are brought up to another trade being thildren in malice and men in understanding they are under the captivity of sin which though it may haply have a victory and exercise tyranny over them as an usurper doth not exercise a raign over them as a King they are taken sometime in a tentation by that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.23 a captivating law which as by the point of the spear or edg of the sword forcibly overcomes them but it doth not bring their whole wil to a compleat consent and subjection to it they do what they hate Rom. 7.15 there is ever something in them which hates sin which though it doe not alway succeed to prevent sin yet it doth alway supply with repentance after the commission of sin In discordiâ s caruis et spiritu non facile obtinetur tam perfecta victoria ut etiam quae sunt abrumpenda non illigent et quae sunt intersicienda non vulne rent Leo dâ— jejun sep mens ser and though some kind of consent went before to conceive sin yet it shall not follow after to allow it being committed Of these things more before concerning walking in the way of Cain Obs 2. The wicked sin not of infirmitie They do not fall into but follow sin they are not pull'd into sin against their wil or unawares but they wallow in it they are not surprized by sin but they sel themselves to it not sinning frailely but ungodlily they are not after purpose to walk in the waies of Gods commandment withdrawn unawares out of the way but they please themselves in wandring and like the beggar they are never out of their way or truly displease themselves for being so when they are most so let no wicked man then flatter himself by preending such a sin is his infirmity sins of weakness are not committed wickedly nor is there wanting so much strength in any saint as to strive against them and to arise up from them 3. The manner of committing sin is that which shall condemn Obs 3. As the manner of doing good is that which commends a good action so the manner of committing evil is that which makes it most deformed in Gods sight There is no sin shall condemn which is not committed wickedly that which is sincerely opposed and repented of shal never destroy when the Virgin cried out she was not to dye In stead of destroying us for it we shall be delivered from it Hence 't is that sundry sins of the wicked mentioned in Scripture were more severely punished then those committed by the godly though as to the nature of the sin it self the later seemed much more hainous A child of God sins not so neither shall he smart as doth the sinner This briefly for the first sort of causes or matters about which the wicked shal he judged their ungodly deeds which they have ungodlily committed Non nulli codices post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lorin Sed verba per verbum loquendi satis intelliguntur Jd. The second followes viz. their hard speeches spoken against him EXPLICATION The words hard speeches are comprised in this one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard which one word hard must nevertheless be restrained to speeches Vis Graecae vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duritiem importat ex ariditate quam ariditatem spiritualiter habent hi quorum cor durum est et quorum anima dici potest sine aquâ quia humore gratiâ— destituutnur Lorin inloc Ut ea quae dura sunt tactui resistunt ita probra et maledicta Gnosticorum à rect â ratione maxime abâ—orrent Justinian in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 3 39. 2 Sam. 2.17 Isa 14.3 Isa 21 2 chap. 27.8.48.4 Cant. 8.6 in respect of the word which followes namely spoken This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard according to the force of its own signification imports that hardness which comes from the dryness of a thing and which thereby is unpleasing harsh rugged and so hurtful to the touch and works or words may be said to be hard when they are grievous harsh unpleasing churlish rough Thus Exod. 1.14 it is said that the Egyptians made the lives of the Israelites bitter according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with hard bondage 1 Sam. 5.7 his Gods hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sore upon us and upon Dagon our God So it is said of Nabal 1 Sam. 25.3 that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlish and evil c. 1 Kings 12.4 is mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grievous service of Solomon 1 Kings 12.13 The King answered the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roughly or as here in Jude hard speeches Joseph spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roughly Matth. 25.24 I knew that thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hard man By these hard speeches therefore Jude intends though not such as were afflictive hurtful to Christ for as our good words cannot benefit him so neither can our bad ones harm him yet such as among men are accounted harsh grievous and offensive such as were spoken in opposition contempt obstinacie stubbornness against him And thus two waies they spake hard speeches against Christ 1. Directly when they spake falsely blasphemously and irreverently againsthis person natures or offices And of this I have spoken largely before pag. 364 c. 2. Indirectly they spake against him 1. In speaking against his word and 2. The persons whom he would have them reverence 1. For his word they deride and mock at its promises which they voiced to be encouragements to them to live as they list The gospel of grace they turn into laciviousness and profess that it gives them liberty to cast off all obedience and therefore all the precepts they say are antiquated and of no other use now then to shew from what they are delivered The purity and holiness required therein they deride as needless niceness as the fetching of a wearisome compasse and the going the farthest way about in the journey and course of Christianity The threatnings of the word they securely scoff at as if they were but empty sounds reports without bullets thunder-claps without bolts they scorn to be stopped in their carnal and sensual prosecutions as did they of old by the foretelling of