that perfect holinesse required to the seeing of God Per mortem defecantur ut fomite pecati cum corpere mortue ad immortaiitatemp puri resurgâ—nt Rivet in Geâ— exerc 48. prop. fin and therefore that they were to be cleansed by death that with their body of flesh they laying off the corruption of their nature might arise pure and spotlesse to immortality The consideration whereof should put the strongest and those who are most likely to live upon a constant and serious meditation of death and warn them not to expect immortality in this life but daily to wait for their certain and appointed change That blessed saint now with God Mr. Richard Rogers who was another Enoch in his age Sometime of Wâ—â—hersfield in Essex my Dear and deceased Grandfather a man whose walking with God appeared by that incomparable directory of a Christian life his book called the Seven Treatises woven out of Scripture and his own experimental practise sometime said in his life time That he should be sorry if every day were not to him as his last day Every morning we arise let us say Art thou my last day or do I look for another Let us live as if we were alwaies dying and yet as such as are ever to live In short the successions and conclusions of generations should put us upon holiness of life as for the preserving a sweet and precious remembrance of our selves in that generation which followes so especially that we may by our holy example transmit holinesse to posterity that we with Enoch walking with God the Church of God and a seed of Saints may be continued as much as in us lies in our line And truly as otherwise we shall die while we live in the world so hereby we shall live when we are taken out of the world and be like Civet which when t is taken out of the box leaves a sweet savour behind it 4. Observ 4. All issue from Adam As Enoch was so all others were and are from Adam from him all descend by natural propagation He was the root all others but branches he the fountain all others but streams All were hewen out of this rock an observation which puts us upon sundry useful considerations It teacheth us humility As we were from Adam so he was from the dust of the earth and that dust from nothing Our father was Adam our grandfather dust our great grandfather nothing They who are proud that they can derive their pedigree so far as Adam may be humble if they would goe a little farther Remember whence thou art and consider whither thou shalt goe nothing so unsuteable as pride for a clod of the earth A man can never have too low thoughts of himself but in the bowing down his nature to accompany with sin He who would not endure pride in the Angels of heaven wil not endure it in dust and ashes and such even great Abraham calls himself a fitter stile then most illustrious high and mighty invincible c. When thou art mounting up in proud and self-admiring thoughts remember thou art from Adam earthen Adam Agathocles a potters son when he came to be King humbled himself with setting earthen vessels on his cupboard If dust be sprinkled upon the wings of Bees their noises hummings risings wil they say quickly cease when thou beginnest to grow proud sprinkle thy thoughts with this remembrance I am but dust Further we may hence gather the wonderful power of Gods blessing that of one so many millions should come from one root such multitudes of branches God can blesse one into millions and blast millions again into one into nothing Gods powerful benediction multiplied Adams numerous off-spring He whom God blesseth shall be blessed he whom God curseth shall be cursed We see the way to thrive in any kind the blessing of God maketh rich and without it thy own industrious endeavours will not help thee he cursed the fig-tree and it withered up at the roots More particularly we see from whom to beg the increase of posterity It is from God that Jacob expected and desired in his blessing that Ephraim and Manasseth should grow into a multitude Gen. 48.16 See also Ruth 4.11 12. Hence also we may observe the goodnesse of God in continuing the blessing of increase to Adam even after his fall that sinful Adam should be the father of such a posterity God might have said here is enough of one man and too much I le suffer no more to be of the kind We destroy poysonful and hurtful creatures that they may not breed But mark further that merciful power of God to cause a holy off-spring a sanctified seed though not such as coming of yet to come of a sinful faln parent that God should make white paper of dunghil rags that any of Adams unsanctified nature should partake of the divine nature in a word that Enochs should be from Adam Truely there was more mercy discovered in the changing one Enoch than there would have been justice put forth in condemning a whole world In a word how should this our derivation from the first put us upon labouring to get into the second Adam he who is but a man a son of Adam is a miserable man a child of wrath How careful should we be to get off from the old dead poysonful root and stock and to be branches ingrafted into and growing upon the living life-giving stock the Lord Christ In Adam saith the Apostle all dye and in Christ all are made alive as we have born the image of the earthly so should we be restlesse til we bear that of the heavenly 1 Cor. 15.49 5. It is our duty prudently to take our best advantages for truths advancement Thus Jude alledgeth here the prophesie of such a person as might in likelihood most draw respect and credit Of this before pag. 22. part 1. on these words the Brother of James Secondly in the preface here used by Jude before the prophesie the performance of Enoch is to be noted and that was his prophesying Jude saith that he prophesied of these EXPLICATION Three things may be enquired into by way of explication 1. What our Apostle intends in this place by prophesying 2. How Jude came by or whence he received the prophesie of Enoch 3. why he alledgeth and instanceth in this particular prophesie 1. For the first the word prophesie is in Scripture taken five several waies 1. See Diodats annotations on 1 Cor. 11.5 Sometimes it signifies no more then to be present at the publick Ministry and to partake of the doctrine thereof Thus I understand it in that place 1 Cor. 11.5 Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for otherwise women were not allowed to speak in the Church 2. Prophesie is taken for the written word 2 Pet. 1.20 3. Elsewhere to prophesie signifieth to expound interpret and apply the Scriptures to the edification of
Christ He hath lost none his sheep never perish Joh. 10.29 2. The Church is an house in respect of Believers who are the stones of which this house is built up and these stones are naturally 1 rugged and unpolished til they be hewen smooth'd and made fit for the building Hos 6.7 the word of God takes away their natural asperity and makes them fit for the building and submissive to Gods disposal and fit for his purpose 2. These stones are of several sizes some greater some lesser Christians are of divers degrees some more eminent some more obscure some of stronger others of weaker graces 3. The stones which are different in their bignesse are yet cemented and united one to another As there is an union of faith betwixt the building and the foundation so there is an union of love between the parts of the building And hence Eph. 4.16 The whole body is said to be fitly joyned together and compacted The greatest stone in the building cannot say to the least it hath no need thereof The Foundation disdaines not the least pibble no more should the strongest stone in the building 3. The Church is an house He who dweleth every where by his essence dwels in his church by the presence of his grace in respect of God Who 1. Dwels in this house He hath two houses That above of glory this below of grace God takes more delight in his Church then in all the world He rests in this house 2. He furnisheth his house with all necessaries yea ornaments his ordinances graces c. 3. He protects his house he that destroyeth the temple of God him will God destroy His enemies shall answer for dilapidations for every breach they have made 4. He repaires his house and when his enemies have broken it he restores it and makes up its breaches it shal never utterly be destroyed 5. He purgeth and cleanseth his house disorders abuses are too ready to creep into it it oft wants reformation Amos. 3.2 Judgment begins at the house of God You have I known of all the families of the earth and therefore I will punish you Man regards not much what lies in his field but he is curious that nothing offensive be laid in his house Judgements begin at the sanctuary Sinnes in the Church are most heinous Christians are so much worse then others by how much they should be better The meditation of this resemblance should therefore put us upon tryal and strengthning of our union to Christ our foundation upon dependency on and trusting to him It serves also to strengthen the love neernesse and dearnesse of believers living stones to make us dedicate our selves to the Lord as his house and temple to offer up the daily sacrifice of prayer and prayse to him to tell Satan and lust whensoever they sue for a roome in our house that every roome is taken up for God that his enemy must not be be let in We are the temple of God on let us not make our selves a temple of idol by covetousnesse or a stewes by uncleanenesse or a tap-house by drunkennesse or a stye by any swinish lusts To conclude this labour for the costly furniture of holinesse for thy house use the perfume of prayer the washing of godly sorrow give the Lord costly intertainment Repaire all thy breaches by repentance Run not too long to ruine Patiently bear the Lords visitation and the meanes he useth to mend and cleanse thee And lastly depend upon him for care and protection in all dangers 2. The word of God is the foundation of a Christian Obs 2. Build your selves on your faith It s a foundation to bear a Saint out in all his duties comforts beleef of truths 1. All our duties services must be built upon a word That which will not stand with the word must be no part of the building the word must be the foundation of practice he that walks by this rule Gal. 6.16 peace shall be upon him 'T is not the shewing of any warrant of man that will bear thee harmelesse at the day of judgment 2. The word is the foundation of a Christians comfort no promises but scripture promises but may deceive No other promises can bear the weight of an afflicted soule Vnlesse thy law had been my delight I should have perished in my affliction Ps 119.92 Absque Scriptura claudicat cogitatio Thy statutes were my songs in the house of my pilgrimage Psal 119.54 3. But especially the word is the foundation of a Christians beleefe of truths asserted we can onely securely assent to the assertions of the word That which I read not I beleeve not A written word is the only food of faith the formall object of faith is the truth manifested in scripture every truth hath an esse credibilis Baron contr Turnbullum Deus verax manifestans Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17.18 because it was delivered in the written word and spoken by God Faith is carried to its object under the notion of infallibility which can never be without divine revelation all humane testimony being fallible though not false and hence it is that the revelation of God in his word is onely propounded by God as a foundation of faith Joh. 20.31 These things are written that ye might beleeve 2 Pet. 1.19 We have a more sure word of prophesie whereunto ye doe well to take heed So 1 Joh. 5.13 These things have I written to you that ye beleeve on the name of the Son of God Isa 8.20 To the Law and the Testimony Joh. 5.39 Search the scriptures for in them ye think to have eternall life And this word of God hath onely been embraced by the faithfull in all ages as the foundation of their faith When ever they would prove any thing to be beleeved they have gone to the written word for a foundation of beleefe Thus the noble Bereans Act. 17.11 who searched the scriptures daily whether those things were so Thus Paul Act. 13.33 1 Cor. 2.9 1 Cor. 15.54 Rom. 14.11 grounded what he wrote upon scripture and Act. 24 14. professed that he beleeved all things written in the Law and the Prophets and Act. 26.22 that he said no other things then those which the Prophets and Moses did say should come So that the doctrine of faith revealed in the scripture must be the foundation to bear us up and out in all duties to be performed Comforts to be entertained Truths to be embraced And hence as we may see the misery of those who have no foundation at all holding their religion onely for forme fashion example fear of superiours which sandy bottomes will never keep them up from sin nor bear them out in sufferings especially death and and judgment so we should labour to improve the doctrine of faith as our foundation in all the forementioned respects 1. By having a deep sence and feeling of our misery so that not
passage or of the Epistle therefore to be doubted of by the same reason sundry other places of Scripture must be questioned frequently doth the Spirit of God in the Scripture 2 Tim. 3.8 set down that as done in former stories which was not at all there mentioned as Jannes and Jambres their withstanding of Moses Heb. 11.21 Jacobs worshipping on the top of his staffe Moses his saying that the sight upon the Mount was so terrible Heb. 11.21 Psal 105.18 that I exceedingly fear and tremble that Josephs feet were hurt with fetters and that hee was laid in Irons c. Yea how ordinary is it for the Penmen of Scripture to make use of sentences taken out of Heathen Poets as that of Menander 1 Cor. 15 33. Evil communication corrupts good manners Of Epimenides Tit. 1.12 The Cretians are always lyars evill beasts slow bellies Of Aratus Acts 17.28 In him we live and move and have our being The Spirit of God which could sanctifie passages taken out of Heathens and make them Canonical might do the like by this relation or tradition if it were so of the Archangels contention with the Devil and by putting of the Apostle upon the inserting of it give it the stamp of divine authority and so render it to us most certain and infallible and by this we at once answer both those who reject this Epistle because Jude brings an example from tradition no where recorded in Scripture as likewise the Papists who offend in the other extream of excess from hence pleading for a liberty in the Church to joyn traditions with the Holy Scripture whereas they can neither prove that the Apostle had this story by tradition for why might not the Spirit of God reveal to the Apostles what had been done before in ages past as it did to the Prophets what should be done afterwards in ages to come nor that it is lawful for us to do all that the Apostles might who as Rivet well notes did many things by a singular and peculiar right Rivet in Isai p. 474. Apostoli multis singulari jure usurparunt in quibus nemo debet aut etiam potest eos imitari wherein none either ought or is able to imitate them This premised briefly I come to the words of the Verse wherein we have three parts considerable 1. The Combatants Michael the Archangel and the Devil 2. The Strife and Contention it self set down 1. More generally so it s said they contended 2. More particularly and so it was a disputation about the body of Moses 3. The Carriage of the Archangel in this Contention which was twofold 1. Inward in respect of his disposition set down Negatively he durst not bring a railing accusation 2. Outward in respect of his expression set down Affirmatively He said the Lord rebuke thee 1. First Of the parties contending Michael the Archangel and the Devil EXPLICATION In the Explication whereof we shall consider First Michael the Archangel who is described two wayes or from a double Name 1. Of his Person and so he is called Michael 2. Of his Office and Place and so he is called an Archangel The Name of his person is Michael This Name signifies who is as or like or equal unto God But who this person should be learned men agree not Some conceive that the Son of God the second Person of the Trinity is here cald Michael Others that an holy and created Angel is here by Jude intended by the Name of Michael and that as by the Name of Gabriel so likewise of Michael a certain Angel is to be understood And that this latter is the true opinion seems to me undeniable for these reasons 1. Because Michael Dan. 10.13 is called one of the chief Princes that is of the chief Angels or Archangels but how this can fitly be spoken of Christ I understand not whom we must not account one of the number of the Angels but one without or rather infinitely above that number or order even the omnipotent Creator of Angels as well as men Col. 1.16 2. An Angel vers 21. of the forenamed Chapter describing the difficulty of his work tels Daniel that there was none that held with him Inepta filio Dei indigna oratio Gom. de Nom. Mich. Tom. 1. p. 107. Tom. 2. p. 217. or strengthned him but Michael But this expression as learned Gomarus notes seems to be unfitly applied unto Christ because there can be no greater strength named then that of Christ whose power is infinite To say There 's none with me but the Son of God seems an harsh expression he who hath the Son of God to stand by him wanting no other 3. Jude call this Michael an Archangel but as we never read in Scripture that Christ is called an Archangel or a chief or the chief Angel so 1 Thes 4.16 we find that Christ and the Archangel are manifestly distinguished the Apostle saying that The Lord shall descend from heaven with the voice of an Archangel 4. It seems also to be very unmeet to say of Christ that he durst not bring against the Devil a railing accusation Christ being the Lord and Judg of Devils and whom he shall at the last day condemn to eternal punishment yea we find Joh. 8.44 that he passed judgment upon him and pronounced him a murtherer one that hath no truth in him a lyar and the father of a lye a sentence which the Angel here disputing with the Devil though he had just cause yet durst not utter he only saying The Lord rebuke thee 5. The Apostle Peter speaking of this very matter 2 Pet. 2.11 and aggravating the sin of these seducers by this humble carriage of their Superiours plainly speaks not of Christ but of the holy Angels he saying thus whereas Angels which are greater in power and might bring not a railing accusation c. Nor doth the Argument drawn from the signification of the name Michael prove that by Michael we are here to understand the Son of God This word Michael by Interpretation say some is qui sicut Deus and according to them imports one that is as or equal to God a name which say they cannot agree to any creature But it s answered that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is not here to be taken relatively as signifying one who but interrogatively Who is and it is ever in Scripture so taken Psal 89.8 Esai 44.7 Jer. 49.19 and 50.44 when used in expressions wherein the Name of God is celebrated as Exod. 15.11 Who is like unto thee c. So Psal 35.10 all my bones shall say Lord who is like to thee So Psal 71.19 And thus the giving of this name Michael to the creature is no dishonouring of God by making it equal to God Est confessio majestatis Dei non alienatio illius à Deo Gomarus but rather an advancing of God by an humble Confession or acknowledgment
the Son of God himself could not refuse he disputed against him though fallaciously with Scripture Arguments Promissionem objâ—â—iâ— conditioâ—â—m aâ—â—â—â—it had he had a Psalter he would have shewn Christ the very place nor is there any sinner whom he cannot furnish with a Scripture to defend his lust and such a Scripture as the deluded novice hath neither skill nor will to answer The truth which Satan speaks ever tends to destroy truth In alledging of Scripture he both colours himself and his motion and frames himself according to the disposition of the Parties with whom he deals He knows the authority of Scripture alway swayes in the School of the Church It s our safest course to hold up against Scripture-light all the plausible Reasons or Scriptures which Satan brings for any opinion or practice to ponder with Prayer and study every allegation and to consider whether in their scope end they are not against other direct Scriptures and the Principles of Religion for Gods Spirit never alledgeth Scripture or propounds Arguments but to lead us into the knowledge and practice of some truth This was Moses his rule Deut. 13.1 to try a false Prophet by his scope If any Scripture or Reason be alledged to put us upon sin though the Text be Gods yet the gloss and allegation is the Divels 9. Observ 9. In dealing with our greatest Adversaries we must do nothing wilfully but with the guide of Reason Michael did not though he could have done it here shake off his opponent without answer or a rational disputation though he deserved none but to shew that he did not withstand Satans motion meerly of a wilful mind but upon just ground he answers him and disputes the case with him Christ himself did not put off this very Adversary of Michael Matth. 4. without an answer and when he refused the most unreasonable request of the sons of Zebedee he gave a just Reason Mark 10.40 It is not mine to give but it shall be given to them for whom it is prepared It s good though our Adversaries are stubborn yet to manifest the ground of all those opinions and practices wherein we oppose them our courses should be so good as to deserve to be justified though our Adversary may so bad as not to deserve to be answered and we shall hereby though not recover him yet both acquit and quiet our selves and possibly preserve others from being infected with that sin which rather our Reason then Resolution is likely to prevent 10. Observ 10 Satan delights to put people upon giving that honour which is onely due to God to something else besides God He here contends for the Servant against the Master and for the worship of Moses against the worship of God Satan makes people give that honour to the creature which is due to God two wayes 1. Inwardly 2. Outwardly 1 Inwardly 1. By making people to put their trust and confidence upon something besides God to make flesh their arm to put confidence in man Joh. 31.24 Psal 20.7 Prov. 3.5 to trust in Horses and Chariots 2. By making people to set their love and delight upon other things more then God to love their pleasures more then God 2 Tim. 3.4 Phil. 3.19 Eph. 5 5. to make gain their godliness to be idolaters by covetousness to set their heart on that which was made to set their feet upon 3. By making them to bestow that fear upon the creature which is onely due to God to fear mans threats more then Gods and him who onely can kill the body Isa 8.13 Isa 7.2 Isa 51.12 13. Hos 5.11 more then him who câ—n throw both body and soul into hell to walk willingly after the though wicked Commandment 2. Outwardly Satan makes people give the honour to the creature which is due to God two wayes 1. By the worshiping that for God which is not thus the Heathen worship false gods Mars Jupiter Diana Dagon Baal Mâ—loch Mahomet and thus Papists give Divine worship to Reliques stocks stones a breaden God 2. By worshiping God by other means and after another manner than he hath appointed That cannot be Gods worship which is devised by another the manner prescribed by himself being refused the worshipping of God according to mans devises and traditions shall be as far from acceptation as ever it was from his institution He best knows what he loves best Nor is it a wonder that Satan thus opposeth Gods worship not onely in regard he is an Adversary to God and strives to break insunder those bands of allegiance whereby the creature is tyed to the Creator and to deprive God of his homage as also because an Adversary to man whom he endeavours to draw into Gods displeasure but by the making men to worship thecreature in stead of God he aimeth to advance his own honour and worship in the room of Gods If men come once to be children of disobedience and sons of Belial such as will not submit to Gods will and bear his yoke Eph. 2.2 John 14.31 2 Cor. 4.4 Joh. 8.41 Acts 13.10 they walk according to the Prince of the power of the ayre he is their Father Prince God both in regard of his own usurpation and their acceptation In all Divine worship whatsoever is not performed to God is performed to the Divel there being no mean between them in worship God and Satan divide the world of worshippers for although in the intention of the worshippers the Divel be not worshipped yet worshipped he is in respect of the invention of the worship which was Satans devise and appointment and hence it is that we meet in Scripture such frequent mention of the worshipping of Divels The Gentiles 1 Cor. 10 20. yea the Jewes Psal 106.37 Lev. 17.7 sacrificed to Divels And the truth is Satan his contention that the people might find the way to Moses's Sepulchre was but that they might lose the way to Gods service and find the way to his own as was more fully shewn in the Explication Oh how lamentable is it that so bad a Master should have so much service that he who sheds our blood should be more willingly and frequently served then he who shed his own bloud for us To conclude if holy Michael here contended that others might not worship any other than God let us more contend that we our selves may not do so If Satan throw us down yet let us not cast our selves down We have another a better Master his will let us study the voice of his Word and Spirit let us hear Be above all those baits where with Satan a lures to the adoring of any thing in stead of Christ Know nothing great or good but the service of Christ 11. Observ 11. Satans great design is to make the holyest persons the greatest occasions of sin He had much rather that a Moses who had so zealously opposed Idolatry should be Idolized then
in his glory 2. The Apostle cals these Seducers not simply stars but wandring stars And why wandring stars understanding such as are sliding gliding shootting falling stars 1. In regard of the matter of these stars They were but earthly exhalations when they seemed to shine in all their glory they were not of that pure Celestial nature with those stars which they did so resemble they had Earthly or as Austin speaks of the rich Glutton they had animas triticeas wheaten hearts they sought themselves their belly was their God they minded earthly things Earth and Slime was their food and fewel and when the earthly exhalation of Profit Pleasure and Honour was spent these stars went out They were not like stars that shined to benefit the earth but meerly to be fed and by being fed by the earth They were slimie sensual unclean creatures when they were most shining servants of corruption They taught false Doctrines for filthy lucres sake and steered their Course by the Compass of Profit so that though the world had they been true stars should have been guided by them they were guided by the world 2. In respect of their outside shewes and hypocrisie Though they were but slymie matter yet they had a bright and shining appearance They transform'd themselves into Angels of light They had a glorious outside and an inglorious inside like those false Teachers among the Galatians they did onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a fair shew outwardly A wandring star hath nothing of a star but the shew and these nothing of Ministers but onely the Title they were confutations of their professions being without knowledge vain janglers their science was falsly so called though they might term themselves Gnosticks and pretend to be the only knowing men in the Church they left the Scripture and onely regarded Fables They were stars without influences they neither furthered the holiness nor the peace of their Hearers their Doctrines tended to carnal liberty and uncleanness and soon did their mistaken Admirers find that peace and true liberty could never be found in such waies 3. In respect of their instability A wandring star keeps no certain course the skilfullest Astrologer knows not which way it will move They who leave the truth know not where they shall stop the heart is onely established with grace A soul without holiness is a Ship without Ballast it holds every thing and truly holds to nothing These Seducers like a skipping dancing star wavered doubted were Scepticks in Religion not settled in the Truths thereof halting between several opinions not placed upon a firm Foundation nor partaking of the full assurance of understanding neither firm to the Truth nor their own opinions forgetting what they have been not understanding what they are and not knowing what they shall be 4. In respect of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare Mat. 18.12 13. and 22.29 Seducere Mat. 24.4 Mark 13.5.6 Joh 7.12 inerrorem induci seduci Mat. 24.24 Luke 21.8 1 Cor. 15.33 Errare in errorem mittere 2 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductor Mat. 27.63 2 Cor. 68. 2 Joh. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituâ— erroris five errenei 1 Tim. 4.1 seduction and misleading of others A wandring star is an unsafe guide The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated wandring comes from a word which signifies to err or wander as also to seduce mislead or make another to err and is a word borrowed from Travellers who are wandring in a wrong way The Syriack read this place stellae seductrices The unwary Mariner Per devia ducunt who sails by a wandring star may as well dash upon a Rock or quick-sands as hit upon his Haven The Traveller who follows a wandring star must at best wander and is in danger of falling into a River or Quagmire The blind lead the blind and both fall into the ditch The deceived Seducer is also deceiving Many follow these false these fools-fires though into pernicious wayes Seducers have most Disciples and though the Leader shall be deepest in damnation yet the follower will be as comfortless in falling with him as inexcusable in following of him 5. Lastly Wandring stars in respect of their extinction and being put out These wandring stars continue not Seducers may flash and blaze and flourish for a while but they are not permanent The true star shall stand as long as the Frmament it may be eclipsed and there may be an interposition of Clouds to hinder its appearing but never shall there be a destruction of its light How frequently have we seen the Erroneous with their errours like blazing Meteors go out in smoak and stink when the sweetly influential stars the faithful Ministers of the word have still increased in their pure lustre Seducers like transitory Meteors amd impression end as I said in the former part of this verse in the smoak of shame and dishonour here when their errours are discovered and hereafter when for their errours they are punished whereas he who is a real fixed influential star continues to shine both in the brightness of the truth which he holds forth and in the glory of that recompence which he shall enjoy In respect of the former the brightness of truth even dead he lives the truth which he preached lives for ever Heaven and Earth shall pass away but not one jot of his heavenly Doctrine Do the Prophets saith God by Zachariah live for ever but my words Zech. 1.5 and my statutes which I commanded my servants the Prophets did they not take hold of your Fathers the truth lives though the man dies The Ministers may be bound but the word of God saith Paul is not bound its influence cannot be restrained Heresie hath often dyed with the Heretick but truth survives the Preacher In respect of the latter the glory of recompence the true star the faithful Ministers shall shine as the stars in the Firmament with the light of glory who have conveyed to so many the light of grace whereas should the wandring star not be extinguished and end here in the darkness of ignominy and discovery of his black errour yet his end hereafter shall be the blackness of darkness in hell This for the opening of the first particular Their title wandring stars The second followes Their estate To whom is reserved the blackness of darkness for ever Three things here are briefly to be opened 1. The horribleness and dismalness of the punishment it self blackness of darkness 2. The certainty and unavoidableness thereof It s reserved for them 3. It s durableness and continuance 't is for ever For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineo quia per tenâ—bras gradum sistere cogimur The dismalness of their misery is set out by blackness of darkness As darkness is properly taken for the negation defect and privation of light and according to the notation of the word for
in the word Behold 2. That Description of the judgement to the regard of which we are incited which description of the judgement hath two parts 1. The coming of the Judge to judgement 2. The Carriage of the Judge in judgement 1. In His coming to judgement I observe 1. His Title The Lord. 2. His approach Cometh 3. His Attendants With ten thousands of Saints 2. His Carriage in judgement is observable 1. Toward the wicked wherein I consider 1. The manner of his judging which is to be by way of conviction to convince 2. The Parties to be judged all the godly Which Parties are considerable 1 In their Nature so they are ungodly 2 In their Numbers and extent so they are said to be all the ungodly 3. The Causes of the judgement which are two 1. Their Works considerable in their general nature said to be ungodly 2. In the particular manner how they were committed which they have ungodly or ungodlily committed 2. Their Words where is to be noted 1. What kind of speeches they uttered hard speeches 2. By whem they were uttered ungodly sinners 3. Against whom against him 2. In the second viz the Application of this Prophesie v. 16. Jude shewes that these Seducers were the ungodly which hereafter are to be judged and this their ungodliness Jude there discovers by several signs 1. Their discontentedness 2. The following their lusts 3. Their boasting 4. Their admiration of mens persons 1. I begin with the Preface and in that first with the consideration of the Person here mentioned Enoch the seventh from Adam EXPLICATION Three things here I shall enquire into by way of Explication 1. In what respect Enoch may be said to be the seventh from Adam 2. Why the Spirit of God in Scripture doth exactly set down the genealogies and successions of the Patriarchs whereby it comes to be known that Enoch was the seventh from Adam 3. Why Jude chusing to alledge the prophesie of Enoch cals him the seventh from Adam 1. For the first Enoch was so the seventh person from Adam as that both Adam and himself must be computed to be two of that number Enoch was not so the seventh from as to be the seventh after or the seventh that came of Adam The like expression is used Mat. 1.17 All the generations from Abraham to David are fourteen generations into which Abraham and David themselves must be taken to make them up fourteen And thus the scripture frequently reckons Enoch the seventh as Luke 3.37 38. 1 Chron. 1.1 2 3. Gen. 5.3 6 9 12 15 18. 2. Enoch was not so the seventh person from Adam as that there were no more then seven persons begotten from the time of Adam to Enoch for all those six Patriarchs mentioned before Enoch are said to beget sons and daughters and of those sons and daughters there came likewise a great number but Enoch is called the seventh from Adam because he was exactly the seventh in that particular direct line from Adam to him 2. For the second The Spirit of God so exactly mentions the succession of the Patriarchs of old for sundry reasons As first To discover his care to keep and uphold his Church by shewing where it was in what families it continued and how it was by his goodnesse preserved and propagated in all even the worst and most corrupt ages of the world The posterity of Cain was to be totally destroyed by the flood and God swept them away with the beesome of destruction to what end therefore should they be so fully recorded but the seed of Seth was to be preserved both in the deluge of waters and of all succeeding calamities and therefore their descents and successions are punctually recorded 2. God hereby shewes the great delight which he took in speaking of his Church and Children and their concernments above all other people in the world The sacred history mentions the posterity of Cain but occasionally and by the way as the relation thereof had a necessary connexion with the history of the Church and as making it more clear and complete and therefore the scripture relates not either the successions or actions of those without the Church in a constant course or series of history nor doth it use that exactnesse and industry in treating of them which it useth in setting down the affaires of the Church Hence it is as Rivet well notes that those things which seem to be of lesse moment and weight are so diligently described in Scripture story as Jacobs flocks his pilled rods of poplar and hasel the conceiving of the flocks before them and bringing forth cattle ring-straked Vid. Riv. exercit pag. 630 631. iâ— 30. Gen. speckled and spotted c. when as the holy story passeth over in neglective silence the beginnings and progress of the great Empires and Dominations of the world as of the Assyrians Egyptians Grecians c. subjects in appearance more worthy the mentioning the Lord herein saith the fore mentioned Author being like a Master of a family Ut patri familias cura major est liberorum et domesticorum quam latisundii sic etiam apud Deum majoris sunt mâ—menti familiae piorum quam quaevis aliae quae in toto orbe dominationi ejus subsunt Ut parons liberorum et familiae ita curam gerit ut suorum gestus sermones actiones omnes observet et quaecunque ipsis accidunt diligentissimè consideret sic Deus in familiis piorum tamquam in domo suâ— observat et numerat capillos illorum actiones studia et gressus eorum respicit c. Riv. in Gen. pag. 632. who doth not with so much care and delight regard his grounds and fields abroad as he doth his familie and children with their carriage and concernments at home in his house where he diligently and delightfully observes all the speeches gestures actions of his little ones and whatever befals them c. 3. God by this exact delivering the successions and genealogies of the Patriarchs would shew the excellency and antiquity of the scriptures above all other historical writings in the world which are not able to afford us a certain Cronologie concerning the times of the Patriarchs before the flood 4. Especially by this recording the successions of the Patriarchs the Lord discovers who they were of whom the true Messiah came according to the flesh and this he doth both for the honour of Christ as man whose pedigree that it might be perfect was to be preserved and distinctly drawn as far as from Adam as also for the confirmation of our faith touching his incarnation the Scripture mentioning the order and names of all his progenitors even from Adam and thereby suffering us not to doubt of the truth of his humane nature unless we wil imagine that all the names and successions of his progenitors mentioned from the beginning of the world to his birth were fabulous and fictitious and so make the continued line from Adam
them a while then the souls of their people to all eternity Ministers must defend as well as feed their flock and keep away poyson as well as give them meat drive away the Wolfe as well as provide pasture Cursed be that patience which can see the Wolfe and yet say nothing If the heresies of seducers be damnable the silence of Ministers must needs be so too 2. Obs 2 It s our duty to acknowledge and commend the gifts and graces of God bestowed upon others with respect Jude honourably mentions these Apostles both for the dignity of their Function and also for the faithfulnesse of their discharge thereof by forewarning the Christians The prudent commending of the gifts and graces of another is the praysing of the giver and the incouragement of the receiver The good we see in any one is not to be dampt but cherisht nor should the eminency of our own make us despise anothers endowments Peter though he had oft heard Christ himselfe preach and long been conversant with Christ upon earth though at Pentecost the spirit was poured upon him yet he thought it no derogation from his worth to make an honourable mention of Paul to read his Epistles and to alledge the authority of his writings 2. Pet. 3.15 Peter doth not say why is not my word as credible as Pauls but without any selfe-respect he appeals to Paul honours Paul and fetcheth in Paul for the warrant of his writings Oh how unworthy is it either to deny or deminish the worth of others How unsutable is it to the spirit of Christianity when meer shame compels a man to speak something in commendation of another to come with a But in the conclusion of our commendation But in such or such a thing he is faulty and defective This kind of commendation is like an unskilful farriers shooing of an horse who never shoes but he pricks him 3. Obs 3. The consent between the pen-men of scripture is sweet and harmonious they were all breath'd upon by the same spirit and breath'd forth the same truth and holinesse Jude and the rest of the Apostles agree unanimously against these seducers Moses and all the Prophets accord with the Apostles in their testimony of Christ Luke 24. Peter and Paul agree harmoniously 2. Pet. 3.15 All holy writers teach one and the same faith They were severall men but not of sevrall minds The consideration whereof affords us a notable argument to prove the divine authority of Scripture all the pen-men whereof though of several conditions living in several ages places and countreys yet teach the same truth and confirm one anothers doctrine 2. It teacheth in the exposition of Scripture to endeavor the making of them all to agree Weemes When other writers oppose the Scripture we should kill the Egyptian and save the Israelite but when the holy writers seem for they never more than seem to jar one with another wee should study to make them agree because they are brethren But 3. and especially the consideration hereof should put all Christians upon agreeing in believing and imbracing the truth if the writers agreed Mauns dextra non taniopere indiget ministerio sinistrae quam necessaria est Ecclesiae doctoribus Concordia Gerhard 2 Pet. 3.15 the readers should do so too but cheifly the preachers of the word should take heed of difference among themselves in interpreting the Scripture Concord among teachers is as necessary as is the help of the left hand needful to the right When the children fall out in interpreting their fathers Testament the Lawyer only gains and when Ministers are at variance among themselves hereticks onely rejoyce and get advantage to extoll and promote errour In a word as the Apostle holily exhorts Phil. 3.16 we should walk by the same rule and mind the same thing and 1. Cor. 1.10 Speak the same thing labouring that there may be no division among us but that we be perfectly joyned together in the same mind and in the same judgment All Contention among Ministers should be who shall be foremost in giving of honour and gaining of souls 4. Obs 4. Scripture is the best preservative against seduction The Apostle directs the Christians to make use of the words of the Apostles to that end The Scripture is the best armory to afford weapons against seducers It s onely the Sword of the Spirit the word of God that slayes error Mat. 4. Jesus Christ made use of it when he conflicted with that arch-seducer the devill The reason why people are children tossed about with every wind of seduction is because they are Children in Scripture-knowledge They are children which commonly are stoln in the streets not grown men Ye erre saith Christ to the Sadducees not knowing the Scripture The Scripture is the light which shines in a darke place an antidote against all hereticall poyson A touchstone to try counterfeit opinions that Sun the lustre whereof if any doctrines cannot endure they are to be thrown down as spurious And this discovers the true reason of Satans rage against the word in all ages never did any theefe love the light nor any seducer delight in the word Luci fugae Hereticks fly the Scripture as the owle doth the Sun when that ariseth they flye to their holes when that sets they fly abroad and lift up their voice It s Satans constant design that there may not be a sword found in Israel Our care should be to arraigne every errour at the bar of Scripture and to try whether it can speake the scripture shibboleth whether it hath given them letters of commendation or no or a passe to travell up and down the Church or no If to Scripture they appeal to Scripture let them goe and let us with those noble Bereans with pure humble praying unprejudiced hearts search the Scriptures whether those things are so 5. Obs 5. They who are forewarn'd should be forearm'd It s a shame for them who have oft heard and known the doctrines of the Apostles to be surprized by seducers Jude expects that these Christians who knew what the Apostles had delivered should strenously oppose all seduction To stumble in the light is inexcusable To see a young beginner seduced is not so strange but for an old disciple a grey-headed gospeller to be mislead into error how shamefull is it and yet how many such childish old ones as these are doth England London afford who justly because they are ever learning and never coming to the knowledge of the truth but remaine unprofitable hearers of truth are left by God to be easily followers of error The fourth particular which I considered in Judes producing of this testimony of the Apostles was wherein this testimony consisted or the testimony it selfe laid down in the 18. ver in these words That there should be mockers in the last time who should walk after their own ungodlylusts In which words these seducers are described
Common-wealths suffer In troublous times the walls and temple of Jerusalem went but slowly on Though Jesus Christ the head be the only fountaine of spiritual life yet the usual way of Christs strengthning it and perfecting thereof is the fellowship of the body that by what every joynt supplies the whole may be encreased when Church-members are put out of joint they are made unserviceable and unfit to perform their several offices They who were wont to join in prayer sacraments fasting and were ready to all mutuall offices of love are now fallen off from all 4. It s opposite to the future estate of the Church in glory In heaven the faithful shall be of one mind wee shall all meet saith the Apostle in the unity of the faith Eph. 4.13 when we are come to our manly age Wrangling is the work of child-hood and folly and a great peice of the folly of our child-hood Lutheâ— and Calvin are of one mind in heaven though their disciples wrangle here on earth OBSERVATIONS 1. Naturally men love to be boundlesse Obs 1. they will not be kept within any spiritual compasse nor endure to bee held in any bounds This according to one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Jude aimes at in this place Wicked men are sons of Belial they cannot endure the yoke of Christ though it be sweet and easie They break his bonds asunder and cast away his cords from them Men love to have liberty to damn their own souls Psal 2 3. Hos 4 16. They back-slide like a back-sliding heifer Though men account it no unwelcome streightning to them to have a fence between them and their bodily enemyes yet they cannot endure those limits and bounds of Gods law or corrections which stop them from sin their fear of hurt makes them love preservation their love of pleasure makes them desirous of sinful liberty How good a sign of a gracious heart is it rather to desire to be in Christs inclosure then in Satans champain to account Christs service our liberty and Satans liberty our bondage How just also is God in suffering sinners to take their course and swinge in the wayes of sin and destruction They who wil not be kept within Gods compass are deservedly left to Satans disposall They who are back sliding heifers who will not endure the yoke are justly threatned to be suffered to be as a lamb in a large place without a keeper or preserver They shall have their fill of liberty but their liberty is like that of the Deer which though it were gotten out of the park-pale yet it was at the cruel curtesie of the hounds On the contrary God is very gracious in stopping up his churches way though with a thorny hedge Oh happy thorns that stop us in our waies to hell Such thorns are better then roses The setting up of the thorny hedge Hos 2.6 is a promise a branch of the Covenant Our separation from Rome cannot be charged with schism Obs 2. This will evidently appear if we consider either the ground or the manner of our separation 1. For the ground and cause thereof our separation from Rome was not for some slight and tolerable errours but damnable heresies and grosse idolatries The heresies fundamental and idolatries such as those who hold communion with her cannot but partake of In respect of both which the church of Rome was first Apostatiz'd before ever we separated nor was there any separation from it as it had any thing of Christ or as it was Christian but as it was Romane and Popish The Apostacy of the Roman church which was the ground of our separation appeared sundry ways 1. In that she did thrust the Lord Jesus the great and onely teacher of the church out of the chair and in it placed the Pope as the infallible Doctor of the church to whom she ties her beliefe and subjects her faith though he alwayes may and oft doth rise up against Christ himself 2. The Scriptures the alone rule of faith the Romanists slight and impiously despise and make them an insufficient rule of faith by joyning their over-fond and false traditions to it by preferring a vitious and barbarous interpretation before the sacred originals by making the holy Scriptures to have neither life nor soul nor voice till the interpretation of the church or rather the Pope be added 3. They have depraved the great and main article of faith concerning the justification of a sinner the nature whereof though the Scripture makes to stand in the remission of sinnes and the application of Christs righteousnesse by faith yet they ascribe it partly to Christs and partly to our own merits and righteousnesse in which respect that of the Apostle sutes with them Christ is become of no effect to you who are justified by the law 4. Though the worshipping of the immortal and invisible God under any visible image or representation or the likenesse of a mortal creature be frequently and expresly forbidden in Scripture Ecclesia Romanaeusus admittit basce trinitatis imagines caeque pinguntur non solum ut ostendantur sed ut adorenâ— tur In 3 Aq. 9.29 art 3. yet they set forth and teach the worshiping of the Father under the image of an old man the Son under the image of a Lamb and the holy Ghost of a Dove And Cajetan confesseth that they draw these images of the Trinity not only to shew but to adore and worship them To these I might add their maiming or rather marring the Sacrament of the Lords Supper their denying the cup to the laity Their ascribing of remission and expiation of sin to the sacrifice of the Mass their seven Sacraments their praying to Saints Auge piâ—s justitiam Reisque dona veniam Solve vinela reis Profer lumen Coecis Psalt Rom. and ascribing to the Virgin Mary the bestowing grace and glory pardon of sin c. Their dispensations with the most hideous and bellish abominations as murders incest Sodomy c. for mony c. 2. For the second the manner of our separation it was not uncharitable rash heady and unadvised nor before all means were used for the cure and reformation of the Romanists by the discovery of their errors that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgment of them they still obstinately persist in them Our famous godly and learned reformers would have healed Babylon but she is not healed many skilful Physicians have had her in hand but like the woman in the Gospel she grew so much the worse By praier preaching writing yea by sealing their doctrine with their bloods have sundry eminent instruments of Christ endeavoured to reclaim the Popish from their errors but in stead of being reclaimed they anathematized them with the dreadfullest curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their reducement not permitting any to trade
and discipline and herein if they shall either be hindred or negligent private Christians shall not be intangled in the guilt of their sin if they be humbled and use all lawful means for remedy though they do communicate 6. Let them search whether there be any Scripture warrant to break off communion with the Church in the ordinances when there is no defect in the ordinances themselves only upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jewes of old though they separated when the worship it self was corrupted 2 Chron. 11.14 16. yet not because wicked men were suffered to be in outward communion with them Jerem. 7.9 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous persons be blamed yet not the communicating with them 1 Cor. 5.11 Rev. 2.14.15.20.24 The command not to eat with a brother who is a fornicator or covetous c. concerns not religious but civil communion by a voluntary familiar intimate Conversation either in being invited or in inviting as is clear by these two Arguments 1. That eating which is here forbidden with a brother is allowed to be with an heathen but it s the civil eating which is onely allowed to be with a heathen therefore it s the civil eating which is forbidden to be with a brother 2. The eating here forbidden is for the punishment of the nocent not for a punishment to the innocent but if religious eating at the Sacrament were forbidden the greatest punishment would fall upon the innocent the godly Now though such civil eating was to be forborne yet it follows not at all much lesse much more that religious eating is forbidden 1. Because civil eating is arbitrary and unnecessary not so religious which is enjoyned and a commanded duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary eatings not so injoyning with them in an holy and commanded service and ordinance 3. Civill eating is done out of love either to the party inviting or invited but religious is done out of love to Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this separation from Churches from which Christ doth not separate is schismatical now it s clear in the Scripture that Christ owneth churches where faith is sound for the substance and their worship Gospel-worship though there be many defects and sinfull mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinfull mixtures of those who are wicked in practise is as true concerning separation from them who are erroneous in judgement if the errours of those from whom the separation is made be not fundamental and hinder Communion with Christ the head And much more clear if clearer can be is the schismaticalnesse of those who separate from and renounce all Communion with those churches which are not of their own manner of Constitution and modeld according to the platform of their own particular church-order To refrain fellowship and communion with such Churches who professe Christ their Lord whose faith is sound whose worship is Gospel-worship whose lives are holy because they come not into that particular way of church-order which we have pitcht upon is a schismaticall rending of the church of Christ to pieces Of this the church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the church of Christ within the limits and boundaries of the Romane jurisdiction even so as that they cast off all churches in the world yea and cut them off from all hope of salvation who subject not themselves to their way Herein likewise those separatists among our selves are heniously faulty who censure and condemn all other churches though their faith worship and conversation be never so scriptural meerly because they are not gathered into church order according to their own patterns In scripture churches are commended and dignified according as their fundamental faith was sound and their lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when churches have once apostatiz'd from faith and manners Christ hath withdrawn communion from them and most severely censured them And this making of the first gathering of people into church-fellowship to be the rule to direct us with whom we may hold communion wil make us refuse some churches upon whom are seen the Scripture characters of true churches and joyn with others onely upon an humane testimony because men onely tell us they were orderly gathered It should be our care to shun separation Obs ult To this end 1. Labour to bee progressive in the work of mortification the lesse carnal we are the lesse contention and dividing will be among us Are ye not carnal saith the Apostle and he proves it from their divisions separation is usually but very absurdly accounted a sign of an high grown christian we wrangle because we are children Jam. 4.1 and are men in malice because children in holinesse wars among our selves proceed from the lusts that war in our members 2. Admire no mans person the excessive regarding of some makes us despise others in respect of them when one man seems a gyant another will seem a dwarfe in comparison of him This caused the Corinthian schism Take heed of man-worship as well as image-worship let not idolatry be changed but abolish't Of this largely before upon Having mens persons in admiration 3. Labour for experimental benefit by the ordinances Men separate to those churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally only for if so you wil soon cal them bad Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here wee would set up pillars nay bee such for our constancy in abiding in them 4. Neither give nor receive scandals give them not to occasion others to separate nor receive them to occasion thine own separation watch exactly construe doubtfull matters charitably Look not upon blemishes with multiplying glasses or old mens spectacles Hide them though not imitate them sport not your selves with others nakednesse Turn separation from into lamentation for the scandalous 5. Be not much taken with novelties New lights have set this church on fire for the most part they are taken out of the dark-lanthorns of old Hereticks They are false and fools fires to lead men into the precipice of separation Love truth in an old dresse let not antiquity be a