to Christ to be a continued lye which to imagine were not more blasphemous and antiscriptural then ridiculous and unreasonable And the scripture by telling us that Christ came of those ancient Patriarchs Causa cur Lucas asâ—enderit ad Adamum usque 1. Ut doceret beneficia Messiae non saltem pertinere ad Abrahamum et eos qui illum secuti sed ad patres Abrabamo anteriores imo ad ipsum Adamum 2 Ut vin dicaret Messiae gratiam non salâ—em sc extendere ad gentem Judaicam filios Abraâ—ae sed et ad multo Ada filios extra Abrahami posteritatem qui benedictionis ejus debeant esse participes Japheto adducto in tabâ—rnacula Semi Spanhem Dub Evang. 19. p. 91. would teach us that the benefits of the Messiah were extended to those who lived far yea farthest before him to the patriarchs before the flood and even to Adam himself who by his sin gave occasion for a Saviour to visit poor man with mercy and as some note by setting down the progenitors of Christ who lived before the flood and so long before Abraham the Scripture would teach that the grace of Christ extended it self not only to the Jewes and the seed of Abraham but also to many of the sons of Adam who were not of the posterity of Abraham but were to be made partakers of the blessing by Christ when Japhet should be brought to dwel in the tabernacles of Shem. 3. Touching the third viz. why Jude here terms Enoch the seventh from Adam Sundry reasons may be assigned As 1. To distinguish this Enoch from another of that name who was the third from Adam and of the posterity yea the immediate son of cursed Cain mentioned Gen. 4.17 2. To shew how holy and zealous Enoch was in sinful times In a most dissolute and prophane age he prophesies of and foretels the destruction of sinners Though he perhaps did them but little good by his prophecy yet they did him as little hurt by their prophaneness This taper was not extinguish'd by the damps of a sinful generation this star shined brightly in a black night Enoch the seventh as afterward Noah the tenth from Adam walked with God in a corrupt age and did not only preserve his own holinesse but prophesie against others unholiness 3. He cals Enoch the seventh from Adam to gaine the more credit and esteem to that prophesie which he is about to mention and the more to convince these seducers of the truth thereof in regard both 1. of the great antiquity and 2. the eminent piety of him who uttered this prophesie 1. By the antiquity of a prophet who was the seventh from Adam The Apostle wisely insinuates not only that even from the beginning of the world holy men have prophesied of the end thereof but that even then the miserable end of the wicked was foretold and that they who were farthest remote from these seducers and who therefore were most impartial and could not be byast by affection to any fides or parties prophesied of their overthrow 2. By the eminent and renowned piety of this Enoch the seventh from Adam who walked so closely with God and did so please God that he accounted him too good to live long upon earth and would not stay for his company in heaven til he had finish'd the ordinary time of living but took him to himself before he had lived to half the years either of his father or of his son I say by this admirable holiness of Enoch Jude might stop the mouths of these seducers and render them either unable to resist the evidence of this prophesie or inexcusable in not submitting to it This eminent holiness of Enoch is in Scripture expressed in these words He walked with God words few in number but great in weight and which upon this apt occasion I shall briefly explain By this walking with God more generally is rather intended his giving up himself to the worship and service of God in the leading a hooy life then a peculiar Ministration in the discharging the office of the priesthood this walking with God being the same with his walking in the way of Gods commandments and his ordering the whole course and frame of his conversation according to the will and commadment of God and this metaphor of walking with God is taken from two friends unanimously and willingly going the same course and path together as companions More particularly this his walking with God 1. Intends a setting of God before his eyes and a living alwaies as in his sight and as being present with him and thereby his humble reverencing of and fearing to offend God and a studying to please him and to approve himself to him walk before me and be thou perfect Gen. 17.1 Gods presence with us being as certain and undoubted as is his with whom we do after a sensible manner and openly converse 2. This walking with God intends a friendly and familiar acquaintance and conversing with God for can two walk together unlesse they be agreed God did not pass by Enoch as a stranger These words he walked with God the 70 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benâ—placuit Deo Unde Author Ep. ad Hebr. Cap. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor use him as a page only to go after him but as a friend and companion he walked with God Thus Abraham is called Gods friend and Christ calls his disciples his friends and his humble familiarity and acquaintance with God consisted 1. in his apprehension of a propriety and interest in God without this he would have stood far from God as a foe a fire not walked with God as a friend anothers God cannot comfort us a souls solace stands in this pronoune my my Lord my God when Enoch foresaw that God was coming to execute judgment upon all the wicked he then knew that God was his God and friend 2. Enochs familiar acquaintance with God consisted in a friendly and mutual speaking and discoursing between God and him this was no silent walking no dumb shew God spake to him by exciting of his graces and putting into him holy motions and telling his soul that he was his salvation by directing him in his doubts he spake to God by daily meditation ready acceptation of his grace by pouring forth all his cares by prayer into the bosome of his heavenly father by repromission of obedience praying continually see Psal 27.8 Psal 119.164 taking his counsel in his doubts Psal 119.24.3 This humble and holy acquaintance appeared in Enochs exercising his fiduciary relying and reposing himself upon God without anxiety and solicitousness for the providing for him in all his necessities he cast all his care upon God as a faithful friend who cared for him he wholly committed himself and all his affaires to his God he did not wound himself with heart-cutting cares he was not like the Lion that roars after his prey but like the sheep that depends upoâ—
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
cruelty of those who embrace and follow false Doctrines The erroneous in their judgment may be left of God to apprehend so much truth and weight and worth in their errors that even that thing conscience I mean which by its light and tenderness hinders others from sin by discovering it to them and troubling them for it may being depraved by error put people upon sinful injuriousness to others and to think that they do God the best service when they are most cruel to his best servants And as it s commonly observed no feuds are so deadly no contentions so bitter as those upon which conscience puts men conscience urging more strongly then interest and as a good conscience is a thousand witnesses to comfort and excuse for what good we have done so may an erroneous conseience be a thousand weights to induce us to what evil we have not done And farther such is mans natural enmity against the way of Truth which opposeth his Lust and advanceth Gods will that if the white horse go forth the red horse will follow him at the heels and they who carry the light of the Truth shall be sure to be maligned puft at pursued Acts 19. Hence the idolatrous Ephesians cryed out with maddest rage Great is Diana And as the tide of mans inclination so likewise is the wind of all Satans endeavours set against the Truth He who is an old Serpent is also a red Dragon yea therefore a Dragon red and cruel because a Serpent false and deceitful He did not abide in nor can he abide the Truth As a Serpent he made and was the Father of Lyes as a Dragon he shields and is the Defender of Lyes To conclude The Wisdom and Power of God is in nothing more manifested then in overthrowing Error by the weight of its own cruelty and rage and in making the Professors thereof to increase by dying in making every Martyr a stone to break the teeth of those maddogs who bite them and to overcom by being overcome The professors of Tâ—ruth then have as little cause to be secure as the patrons of Error have of being cruel Never did the light shine but the wicked bark'd at it If righteous Abel was murdered when there was but one Cain what may he expect when Cains do so abound both in wrath and numbers Martyrdome came into the world early The first man that dyed dyed for Religion And how careful should Christians be that they leave not the Truth of God to avoid the wrath of men It s better to dye fighting for it then flying from it How much sorer an enemy is the great God then a silly worm And they who leave the love of Truth will soon leave their love to the Professors thereof Every Apostate is in the high way to become a Persecuter Lastly It may be a word of Comfort as well as Caution to all persecuted Abels Cains do not so much strike at them as at Truth in them and professed by them Joh. 17 14. I have given them thy Word saith Christ and the world have hated them God will vindicate his own cause Though the enemies are red with the blood of Truths Champions yet their great Captain will one day appear in garments made red with the blood of their enemies whom he will tread in the wine-press of his wrath and the blood of every Abel cryes with a loud voice for vengeance which will never give rest to the righteous Judge till all those who will not become the friends of his Truth become his footstool for rising up against it 9. Observ 9. Great is the difference between the sinning of the Godly and wicked The sin of the wicked is his way he delights proceeds is skilful in it sin is a sport to him he is a curious Artificer and cunning worker of iniquity he goes on and proceeds from one degree of wickedness to another When he performes any good duty it is not his way he rather steps into it or stumbles upon it then chuseth it walks in it Cains Sacrifice to God is not here called his way but his Sacrificing of his brother God accounts of men by the constant tenor and bent of their hearts and lives The Godly may fall into sin but he lives not rests not in sin He may like the sheep be thrown into the mire but he doth not like the Swine tumble and wallow and delightfully snort therein Of this more before p. 32 33 c. Part 2 He sins not with full consent there are some contrary votes in his soul against every sinful suggestion He sleeps but his heart wakes Holiness is his way and whensoever he is drawn out of it by some deceitful lust or by some seducing tentation he cryes out with David Psal 119.176 I have gone astray like a lost sheep seek thy servant He never leaves calling and enquiring till he hath got into the right way again and when he is so he walks more humbly watchfully evenly and mends his pace he gaines ground by his stumbling he doth not as wicked men wickedly depart from God A Saint falls 2 Sam. 22.22 and cryes I fall as a child that falls into the fire A sinner falls and loves to fall and is like a stone that falls to the center As there is much difference between the suffering so between the sinning of the good and bad As sufferings are on the Saints and not on them so sin is in them and not in them The sufferings of the Godly are on them as afflictive to sense not on them as penal for sin so as to sink and destroy them but the wrath of God abides on the wicked and falls upon them as upon its proper place to remain and dwel upon them so when the Godly sin they are not swallowed up of sin grace works them out again but the wicked lye soaking in their sin and as God speaks Lev. 26 pine away in their iniquity and if God should give them to live in the world to eternity they would live it in sin A Godly man is like a pure Fountain into which dirt is throwne though it be thick and muddy for the present yet at length it works it out whereas a sinner is like a standing water into which when dirt is thrown at the best it doth but settle and fall to the bottom and when it appears clearest the dirt is not wrought out but there abides and upon every stirring discovers it self A Saint lives not walks not in sin wickedness is not his way Whensoever he sins he looks upon himself as in his wandering not as in his way If thou wouldst try thy sincerity examine the bent of thy heart and whether sin be thy delight thy way or thy trouble thy disallowed aberration 10 Despair is the period of Presumption Observ 10. The contempt of Grace ends in the despair of Grace God graciously warned Cain he sins and despairs having sinned These
receiving messages and answers from Jehovah Numb 22.8 I will bring you word saith he to Balacs Messengers as the Lord shall speak to me and ver 13. The Lord refuseth to let me go with you and ver 18. I cannot go beyond the word of the Lord my God Num 23 5 16. and Moses saith that the Lord put a word in Balaams mouth he uttered a Prophesie concerning Christ by Divine inspiration There shall come a Star out of Jacob and a Scepter shall rise out of Israel Numb 24.17 to which Prophesie he prefixeth this solemn Preface He hath said which heard the words of God and knew the knowledg of the most High Vid. Aug. Trac 49. in Joh. which saw the Vision of the Almighty Even the worst men as here Balaam have sometimes foretold future things by a Spirit of Prophesie God inspiâ—ed Pharaoh with a Prophetical Dream God hath shewed unto Pharaoh said Joseph what he is about to do Gen. 41.1 25. The like may be said of Nebuchadnezzar Dan. 2.47 Some of the wicked who shall be sentenced to depart from Christ at the day of Judgment shall be able to say Have we not Prophesied in thy name Matth. 7 22. Caiaphas the High Priest a bloody unrighteous man Prophesied Joh. 11.51 that Christ should dye for that Nation Possibly Balaam uttered not his Prophesies as understanding their force or genuine sense to be sure his heart was not holily affected with what his tongue uttered which some conceive to be intimated in that expression of putting a word into Balaams mouth a phrase never used concerning the inspiring any of the holy Prophets And whereas Josh 13.22 Balaam is called a Sooth-sayer or Diviner the word which we translate Sooth-sayer is a word of a middle signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dent. 18.10 for in Scripture it is not only taken in the worst sense for one that useth Divination or is a Sooth-sayer but in a good construction for one that prophesies or foretels things to come Mich. 3 11. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatem reddiderunt as Mich. 3.11 And some there are who think that Balaam is here called a Sooth-sayer only in regard of his ambition and covetousness and of his ends and aimes in all he did which were not Gods glory or the love of the Truth revealed to him See English Annotâ—on Josh 13 or of his people whom he blessed but his own advancement and the wages and reward of Divination according to the manner of wicked Sooth-sayers But I rather conceive that Balaam out of desire of gain made use of Divellish Arts and unlawful Divinations for the cursing of Israel It s said Numb 24.1 that he went not Annot. in Numb 24. as at other times to seek for Enchantments Whereby it may be evidently collected saith Ainsworth that all his former Altars Sacrifices and consultations with the Lord were by the wicked Art of Enchantment or observing of Fortunes such as the Prophets and Diviners of the Nations used Deut. 18.10 14. which he now left as seeing them not available for his purpose His serving of God Vid. Ames in 2 Pet. p. 272. was mixt with his old Superstition in the number of Altars and Sacrifices in their site or posture towards the points of Heaven in his Gestures and set form of words c. 2. This for the Explication of the first particular viz. whom these Seducers followed or their Guide The second followes viz in what way they followed him or the example which he set before them viz. his Balaams Error for reward In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things are here to be opened 1. What that Error was which they followed 2 How it was for reward For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc Planeta A Planet or wandring Star 2 Pet. 2.15 here translated Error properly signifies an Aberration or wandring from a right path or course wherein a Traveller should walk and therefore more fully Peter explains this Error of Balaam and these Seducers who followed him to be a going astray and forsaking the right way But more particularly the Error whereof the Apostle here speaks is differently expounded 1. Some Learned men conceive it to be that whereby both Balaam and these Seducers were deceived in their expectation of reward and wages honour pleasure profit c. by their sinful endeavours and no doubt but in this respect their way might fitly be called Error or deceit for Balaam in propounding to himself the wages and reward which Balac promised to him in case he would curse the Israelites was himself clearly deceived he being not only disappointed of what he look'd for viz. honour and gain but also bringing upon himself that which he looked not for a violent death by the Sword and most likely the eternal destruction of his soul in stead of receiving his reward from Balac he received it from God Numb 31.8 Josh 13.22 As also did these Seducers draw to themselves in stead of worldly advantages which they aimed at swift destruction and condemnation as the Apostles speak both of soul and body Others as I conceceive more sutably to the scope of the Apostle and to the construction of the other words immediately going before and following understand this Error to be the swerving wandring or deviation of Balaam imitated by the Seducers from the way of Gods will and commandment both in regard of their practice and especially their Doctrine or what they taught others whereby they made them to err and wander from the right way For Balaams practice it was an erring and wandering from the plain and express precept of God in that he went to Balac and that with a defire to curse the people His way was perverse before the Lord Numb 22.32 he was out of Gods way when he was in the way of his journey For his teaching of others he taught Balac to err in counselling him to build Altars and offer Sacrifices for Enchantments and to entice the Israelites to Adultery and Idolatry by the company of the daughters of Moab and it is as plain that he made the Israelites to err from the way of righteousness by teaching Balac to cast a stumbling block before them Rev. 2.14 to eat things sacrificed to Idols and to commit fornication that thus they sinning might be afterward destroyed As touching these Seducers it is most evident that they in their own practice wandered from the way of righteousness and left the way of Truth in their Doctrines that they were ringleaders to Error blind guides who made many to follow them into the ditch Deceivers 2 Pet. 2. false Prophets bringing in damnable Heresies many following their pernicious wayes And that hereby as Peter speaks They went astray and forsook the right way viz. the way of Truth A great sin 1. because Error is a deviating from and an opposing of the
way and Word of Truth Errors as Tertullian speaks arise caede Scripturarum by the fall of Scripture The Erroneous resist the Truth 2 Tim. 3.8 The least Error disposeth the heart to reject the greatest Truth And as in nature darkness destroyes light blindness puts out sight sickness removes health so Errors undermine and destroy Truth None are such enemies to Scripture as the lovers of Error they ever oppose it either by denying it or perverting it 2 Errors are deviations from holinesse they oppose Grace as well as Truth They everthrow the saith of people and also eat up Godliness An Erroneous head and a godly heart will not meet 2 Tim. 3.5 Error makes men deny the power of Godliness and its an in-let to profaneness Every Text in Judes Epistle is a Comment on this Truth The Apostle calls false Teachers evil workers Phil. 3.2 They whose minds are defiled are reprobate to every good work Tit. 1.15 16. 2 Thes 2.3 Truth reforms as well as informs Antichrist is called the man of sin The corrupting of the judgment is the casting poyson into the spring 3. Error is catching and diffusive The Erroneous have many followers nor do they go to hell alone Every Error meets with a complying party in our natures Truth is hardly entertained Error readily admitted And seldome is any one erroneous but withal he endeavours to propagate his Opinion and that violently and subtilly 4. Error by departing from Truth and Holiness opposeth the peace of the Church From mens not consenting to wholsome words come envy strife 1 Tim. 6.3 4. Gal. 5.12 and reviling I would they were cut off saith Paul that trouble you Error turnes men into devouring Dogs Phil. 3.2 grievous wolves Acts 20.29 Witness Arians Donatists Papists Anabaptists To conclude Error is pernicious damnable a shipwrack a Gangreen creeping from joynt to joynt till it eateth out heart and life and destroyeth all Truth Grace Peace Salvation 2. For the second thing viz. Error for reward The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Learned Divines observe against the Papists that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifies a reward due and deserved or hire due to a workman for his work yet it is at other times Mercedis nomen passim in sacris Scripturis accipitur pro constituto quidem prae min sed eo tamen gratuito Bâ—z in Mat. 6. Matth. 20.8.14.15 a word of a middle signification nothing a free and gratuitous as well as a due and deserved reward and plainly doth it signifie Rom 4.4 a reward of meer grace not an hire or wages and the force of the word doth imply only a reward due by the Covenant of him who giveth it unto him to whom 't is given whether the work which he doth deserveth it or no. The penny given to those who had wrought but only one hour and that in the cool of the day is as well called by this word of reward as the penny given to them who had born the heat and burden of the whole day In this place it denotes the wages or recompence which Balaam and these Seducers aimed at and expected for their Error for I read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward as relating to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Error as some Learned men do thus They ran greedily after the Error or deceit of the reward or wages of Balaam Deceptione merced is quâ de ceptus fuit Balaam effusi sunt Beza Erasmus Vatablus Pagnin Errore Balaam mercede effusi sunt Vulg. Montan. Melior sensus quod effusi sunt propter mercedem seu mercedis gratiâ ita ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplcatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Occumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errantes sicut ille lucri quaestus gratiâ dogmata prava annunciaverunt Lorin Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posoit Genitivum Lapid in loc Nonnulli perperam reddunt deceptione mercedis quâ deceptus c. Multo elegantius aptiusque vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecanica scholia ad subsequentia refert ut sensus sit Gnosticos Balaami errorem secutos esse mercedis cupiditate ut subandienda sit vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justinian in loc but I rather refer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward as others better to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ran greedily thus They ran greedily for reward after Balaams Error that is as Balaam toyl'd journeyed took pains went from place to place from Altar to Altar c. to speak perversly to curse Israel and give wicked and pernicious counsel and all this for filthy lucre or base gain and to get reward from Balac so these Seducers care not what Heresies they utter what pernicious and damnable Doctrines they preach or Errors they broach so as they may but gain reward and wages from poor deluded people And our last English Translation intends this sense Thus likewise Oecumenius Moâ—tanus Justinian with sundry others And as this Interpretation of their running greedily for reward after Error is most apt and elegant and seems best say some to answer the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of its composition so is it most agreeable to those other places of Scripture which mention the end which falfe Teachers propound to themselves in venting their Errors and which tell us that they serve their own belly Rom. 16.18 that their gain is godliness 1 Tim. 6.5 that they err from the faith while they covet after money 1 Tim. 6.10 that they teach things which they ought not for filthy lucres sake Tit. 1.11 that through covetousness they make Merchandise of people with feigned words 2 Pet. 2.3 that they have an heart exercised with covetous practices 2 Pet. 2.14 Cyprian writing of Novatus that mischievous Heretick saith that he was Avaritiae inexplebili rapacitate furibundus Beyond measure Avaritiaest plerumque Haeresium comes fomes mater nutrix c Ames in 2 Pet. and even to madness covetous The covetousness of Hereticks is the companion fewel mother nurse saith Amesius of their Heresies Now the sinfulness of following Error for reward appears in two things especially 1. In its profaneness What more profane and godless course imaginable then for an Instructer of souls to be a Vassal to dung Covetousness is iniquity in all men but blasphemy in a Teacher of souls His Titles Master Office Doctrine are all heavenly how insufferable is it then for him to be earthly How shall he take off mens affections from the world when as he followes that as most precious which he tells others is most superfluous The birds of the ayr which fly next heaven neither sow nor reap nor carry into the barne and how unsutable is it that they who by their vocation are next heaven should yet in their deportment be furthest from it That they should be like Foxes disswading
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
witherings and decays are opposite to the honour and worship of God None can honour God who divides his service between him and other things He accounts himself not served at all unless always served Who will think that employment vast and large which a man takes up and lays down at his pleasure What proportion bears slight and short obedience to the Majesty of him who is the best and the greatest how can that work be deemed by any beholder sweet and delightful of which men are as soon weary as of some grievous burden who wil account that service profitable and advantagious or its wages to eternity any other than a notion when they who have entred into it think an hour long enough to continue in it or will any think that God gives strength to his servants to perform it who give it over before they have well begun or that he delights in that holinesse which his seeming friends take such frequent libertie to forsake at their pleasure 2. The sinfulnesse of witherings and decayes appear in respect of our selves Prov. 17.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2 c. 11. 1. Whatever professions have been made is's certain there never was sincerity Vnstedfastness is a sure note of unsoundness he never was who ever ceaseth to be a friend for a friend loveth at all times He who leaves Christ never loved him They set not their heart aright and their spirit was not stedfast with God Psal 78.8 2. Spiritual withering renders all former profession unprofitable and in vain He who continues not in had as good never have entred into the waies of God nothing is held done as long as ought thereof remaineth to be done we shall be judged according to what we are not have been Judas not according to his Apostleship whrein he lived John 2.8 Gal. 3 4. but according to his treachery and despair wherein he died our beginning in the spirit followed with ending in the spirit advantageth not that is only wel which ends well 't is not the contention but the conquest which crowns they win the prize not who set out first but continue last 3. Spiritual withering makes our former profession and progress therein to do us hurt It had not only been as wel but better never to have known the way of righteousnesse He who licks up his vomit never casts it up again the house re-entred by Satan is more delightfully and strongly possessed by the impure spirit the water cool'd after heating is now colder then ever the seeming breach betweene sin and the soul being made up again is like a dis-joynted bone well set the union is stronger then ever and it is more easie once to go on then often to begin And as there was nothing Satan did so much endeavour as thy leaving of God so nothing wil he so much hinder as thy returning again to God yea and it may be by this time God is justly provoked to leave that person to Satan who would needs leave God for Satan To conclude none will be so inexcusable before God as they who leave the wayes of holinesse for if those waies were bad why did they enter into them if good why did they not continue in them 3. The sinfulnesse of spiritual withering appears in respect of others 1. They who remain strong and stable do not yet remain joyful but are much sadded by the decayes of any though they fall not with them yet they are cast down for them yea they should sin if they should not be sad and how great a sin is it to make it necessary for them to mourn whom to rejoyce is thy duty Now we live saith Paul 1 Thes 3.8 if ye stand fast in the Lord. Their apostacy then would have been his death 2. The weak are much endangered to be carried away with others for company seldome doth any leave God singly the worst yea the weakest shall have too many followers Although these seducers were carried away by reason of their emptinesse yet all that Jude could do all the diligence he could use was little enough to keep the Christians from being carried away with them It is easier for a weak seducer to carry souls away then for a strong Christian to keep them back 3. The wicked are both confirmed in that their sin into which the decayed Christian is faln and also much deride and reproach that way of truth and holinesse which the unstedfast have forsaken they are confirmed in their sin because their own way hath now the addition of a proselite and the commendation of an Enemy now numbers are a great encouragement and a strong argument to a sinner in any wickednesse and the commendation of an enemy is equivâ—lent to an universal good report sinners will deride likewise and blaspheme the way of truth as if either Christians had formerly embraced it for by-ends or else as if it had not worth and excellency in it to deserve a stedfast persevering in it and the dispraising of holiness by the seeming friends thereof will appear to its enemies to be equivalent to an universall ill report 3. Obs 3. It is the duty of Christians to endeavour after spiritual fruitfulness The Apostle mentions unfruitfulness likewise Luk. 3.8 Canâ— 6.11 as the sin and wo of these corrupt trees seducers This duty of bearing and bringing forth much fruit is frequently noted in Scripture Mat 3.8 bring forth fruit meet for repentance 2 Cor. 9.10 Now he that ministreth seed to the sower c increase the fruits of your righteousness Phil. 1.11 Being filled with the fruits of righteousness Col. 1.6 Matth. 21.34.41.44 John 3.8 which are by Jesus Christ c. Jam. 3.17 The wisdome from above is full of good fruits Every branch in me that beareth fruit he purgeth that it may bring forth more fruit John 15.2 He that abideth in me and I in him bringeth forth much fruit I have chosen you that ye should bring forth fruit ver 16. Being fruitfull in every good work Col. 1.10 As touching the nature and cordition of these fruits Phil. 1.27 Eph. 5.3 4. 1 Cor. 12 ult 1. They must be fruits of a right kind good and piritual fruits of the same nature with the good seâ—d that hath been sown in us when wheat is sown tares must not come up nor cockle when baily is cast into the ground Our fruit must be such as becomes the Gospel not fruits of the flesh Nor 2. fruits meerly of gifts parts abilities of utterance knowledge nor only of civil righteousness just dealing toward men freedomâ— from scandal not fruits only of external profession of religion in prayer hearing c. but such as are sutable and proper to a supernatural root and principle fruits worthy of amendment of life Mat. 3. Love out of a pure heart 1 Tim. 1.5 Spiritual fruits fruits brought forth to a spirituall end they must give a sweet and delightful relish though possibly
be abhorred and by heresies as they who are approved are made manifest so truth it self comes to be both approved and manifested And as for heresiarchs and seducers themselves they have been broken in pieces by divisions by disgrace and ignominy by dispair though armed ever to conquer naked truth by externall judgements upon their bodies or else by the everlasting overthrow of their souls they bringing upon themselves swift destruction and what greater shame can possibly be brought forth then that which comes by their own overthrow and destruction and that after nay by their own height and elevation OBSERVATIONS 1. Obs 1. There is no peace to the wicked when they are at the highest The highest waves are yet unquiet notwithstanding a sinners outward swelling and greatnesse he like a limb of the body pained though swelled hath a conscience inwardly vexations He is like a man who hath broken bones under a beautifull sute of apparell disjoynted fingers under a golden glove like a book of direfull Tragedies bound up with a gilded fair cover or as some body once said like Newgate having a comely outside structure but within nothing but howling chains dungeons and blacknesse Ther 's no peace to the proudest richest honourablest sinnner Till the inward distemper of the heart be removed and that trouble-heart sin expel'd outward advancement can no more help him than scratching can cure a man of the itch his bloud being corrupt an dinfected and no inward means used to cleanse it Besides True peace comes from the injoying communion with God and from the apprehension of the removall of true woes and wretchednesse what true peace can appearing comforts bring to that man Fallacia bona vera mala who remains under real wretchedness Outward highness is but seeming and fictitious spiritual miseries are truly and really such He who cannot see that he is delivered from wrath to come cannot be pacified with any enjoyments that are present He is all his life long subject to bondage Heb. 2. and but like a rich or noble prisoner who though he be plentifully fed respectively attended and civily used by his Keeper is yet in an hourly expectation of condemnation A child of God is more quiet upon the wrack than a sinner is upon a bed of down His motto may well be mediis traquillus in undis Though he be in troubles yet troubles are not in him So long as the winde gets not into the bowels of the earth there is no earthquake though the wind bluster never so boysterously about and without the earth If the terrours of Gods wrath and the guilt of sin be kept out of the conscience outward afflictions upon the body cannot cause any true trouble We call it a fair day if there be a clear sunshine and a fair sky over head though it be dirty under foot and if all be well upward if God shine upon us with the light of his Countenance our condition is comfortable though it be afflicted and uncomfortable in earthly respects A Saint hath musick in the house when there are storms without it and when it rains upon the tiles In a word the godly have quiet rest in their motion but the wicked have unquiet motion in their rest how litle are wicked men to be envied in their triumphs how much better is it to have peace with God in trials then to be his enemies in triumph Of this see pag. 116 part 1. And also before and after under the head of Peace very largely 2. Obs 2. The erroneous are oft as disquieting and troublesome where they live as the waves of the sea Like the raging waves of the sea I have before largely spoken of their raging in point of bloudinesse and cruelty Vers 11. but they which are not gone so far as open persecution are yet commonly men very turbulent and unquiet They trouble and disquiet peoples consciences tossing them with the windes of their doctrines not suffering them to hold any truth certainly but with hesitancy and doubting casting in many scruples into their minds with their doubtfull disputations wracking both the Scriptures and their hearers by distracting their thoughts and apprehensions with what may be said for and against the truth never studying to ground and stablish them in the knowledge thereof leaving their Disciples hereby like a cloud tossed with contrary winds and a ball bandy'd between two rackets Their onely work indeed is to unsettle and first to make people believe nothing and to unbelieve or at least to waver in their belief of what is true that so they may be brought to believe that which is false they who are drunken with errour will have the spirituall staggers they are as pendulous and uncertain as a meteor they have no Center for their unsettled apprehensions Schisms rend the coat heresie disquiets and cuts the heart Nor do seducers onely disquiet and trouble others by unsetling them from the truth but also by hurrying and driving people from one errour to another Sectaries rest not in one but oft travel through all opinions One errour is a bridg to another Errours are like Circles in a pond one begets another a lesser makes way for a greater a lower is but a step or stair to help to an higher like a whirl-pool which first sucks in one part and then the other and never desists until it draws in the whole body Heb. 13.9 Vide Danaei annotationes in Lib. Angustini de haerâ—s Seducers grow worse and worse and still increase to more ungodlinesse Heresie is a flood ever swelling and a gangrene ever spreading The Galathians were soon removed to another Gospel Nor are the erronious less troublesome to the outward temporal peace of persons witness the divisions and factions which they have made in families between nearest relations in Congregations Cities Civil States Hereticks are commonly seditious and tumultuary Novatus was as Cyprian calls him a fire-brand to kindle sedition an Enemy to peace turning the world upside down What raging outragious waves wear the Donatists Fax et ignis ad conflanda seditionis incâ—ndia hostis quietis tranquillitatis adversarius pacis ini micus Cypr. 49. ad Cornel. August epist 50. ad Bonif Ep. 68. ad Januar. Circumcelliones Augustine in his Epistles tells us frequently of their rapines robberies how near sundry States in these later times have been to subversion by the Anabaptists they who write their histories have related at large nor will this unquietness of the erroneous seem strange if we consider by whose blowing these waves are raised It is the breath of that Aeolus of hell which stirs them up he will toss and trouble though he cannot swallow up the ship of the Church All hereticks are Satans Emissaries He is the father of lyes and lyars and a lying spirit in the mouth of every false Prophet and needs must they rage and run whom he stirs up Nor is any thing so impatient of
ashamed of our former sin Oh that we could contemplate the shame of sin more in its departure and less its beauty in its coming and labour to look upon our old waies with new eyes opened and enlightned by the spirit of sanctification and then it wil be our greatest wonder that we should heretofore openly do that which we are now ashamed to think of To conclude this how blessed are they whose sins are covered whose transgressions are forgiven Psal 32.1 who have bought and put on that white raiment whereby the shame of their nakednesse cannot appear If ever the sins of the godly be manifested as I conceive they shall be at the day of judgment they shall be so far from bringing shame and confusion to them that they shall be glorious trophies of Gods mercy Christs merit the strength of faith and the truth of repentance 6. Obs 6. The shame of seducers is at length laid open and discover'd The great endeavour of these was to be magnified or rather omnified to have all others debased and nullified to have themselves accounted the only men for knowledg piety priviledges and their waies the only waies of peace and liberty but at length they lost and disgrac'd themselves foamed out and discovered their own shame 1. Sometime their shame is laid open and foamed forth by the discovery of the emptinesse and meer frothy foame of their opinions which are manifested to have had nothing of truth or solidity in them At length they fal upon the shore or dash upon the rock of the scripture and then in stead of drowing the shore or breaking the rock they end in a little froth and emptinesse and in the breaking of themselves alone Heresies are not permanent the word of the Lord only endures for ever it being a lasting fountain never to be dryed up but that which is against the Lord and his truth is but a land-flood though for the present it may swel and grow yet it shal fall and sink and in time vanish quite away Heresies which have for a time born all before them as that of Arianism which Augustine in grief and admiration tels us had invaded all the world come by the advantages of time and scripture discovery to be contemned and neglected Error like the painted beauty of some harlot seems amiable when it walkes in the dim twilight where the orthodox preaching of the word shines not but bring it to scripture light which it mainly shuns and the more we look upon it the more we shall suspect and at length abhor it the sun of scripture scatters the fogs and mists of error ye erre saith Christ not knowing the Scripture How glorious have those adulterate beauties of the whore of Babylon of image-worship transubstantiation merit c. appeared in this nation of old when the candle of Scripture was hid under a bushel but afterward it being set upon a candlestick and giving light to all the house how clearly did they all appear to be fictitious and adulterate and the hatred wherewith they are hated I trust of some is as it was said of Ammons to Thamar greater then that love wherewith they were loved 2. Sometime the shame of seducers is laid open and foamed forth by their loosnesse and profanenesse of life Errors in doctrine producing commonly loosnesse in conversation Thus the Apostle speaks of some who should proceed no further for their folly should be made manifest to all men who should increase to more ungodlinesse and grow worse and worse hereby our Lord bids us discover them by their fruits saith he ye shall know them The vine of truth never produced the thistles and thorns of prophanenesse and loosnesse A man of error is of◠left to be a man of sin Thus these seducers disgraced themselves by foaming out their uncleannesse cruelty rebellion Who wil ever look upon these deformed issues to have truth beautiful truth for their mother Wel may he be suspected who every step stumbles into prophanenesse to have either no eyes or bad ones Thus Papists Anabaptists Seekers have been discovered by their taking pleasure in unrighteousness never to have believed the truth 3. Lastly the Lord oft discovers their shame by their own destruction and disgraceful end and by the judgments which he brings upon them Arius his bowels gushed out Nestorius his tongue was consumed with worms Cerinthus was killed by the fall of an house Montanus hanged himself Manes had his skin torn from his flesh c. and rotted out of his head examples of this kind might fil a volume How many seducers hath God made pillars of salt by their deaths who were unsavory salt during their life-time how many of these stakes hath God set up in the Church as in a pond to keep men from adventuring into gulfs and whirlpools of error Sometime the hand of justice hath found them out witnesse the deaths of many Jesuits and Baals priests of Anabaptists and other blasphemous hereticks And how oft have they been infamous for their strange deaths who laboured to live caede scripturarum by the death and downfall of the scripture Oh then how much are they mistaken who expect to get honour by being patrons of erroneous opinions While the pure lights of the Church have burnt sweetly and shined bright to after ages living when they were dead the other have rotted in their names faded in their honour withered in their graces and in a word even died while they lived and what is there left of all these false pretended lights to posterity but the smoake of a stinking and unsavory snuffe 7. Obs 7 The enemies of God cause their own shame and confusion foaming out saith our Apostle their own shame Hab. 2.10 they are said to consult shame to their own house i.e. their wisest consultations shal be turned into shame against them or they shall be as surely ashamed as if they had consulted or taken counsel to bring shame upon themselves Though shame be not the end of the worker yet shal it be the end of every work of ungodlinesse wicked men twist their own halter and by sin curiously weave their own confusion shame is the natural production of every mans own sin Basil◠de Ira. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. mihi 440. The wicked shall be snared in the work of his own hands Psal 9.16 and held with the cords of his own sins Ps 5.22 Be thy own friend and none can be thy foe disgrace not thy self and then all the world cannot do it T is not any thing cast upon us from without which is truely a shame but something which growes out of a mans self t is not poverty reproach pains c. that dishonour us but impatience revenge unreformedness under all these Every wicked mans dishonour is self-created A sinner reaps no crop but that of which he himself was the sower its common equity that he who sowes should reap God wil render to
beam his advice is rather then it should do so to shut the door upon that anger which is just In the midst of all thy injuries labour for a meek and a quiet spirit In sinful contentions he who is the conqueror is the slave let not thy adversary be thy teacher nor be thou his looking glasse to shew him his shape in thy self let him behold in thee a mind above and deaf to and impenetrable by reproaches let not judgment be troden under foot If thine adversary deserve pitty why dost thou rage against him if punishment why dost thou imitate him To conclude this as Basil in that excellent discourse of his concerning anger Never think thy self worthy of estimation from others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et infra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Ira. or others unworthy of estimation from thee studie the due ordering of thy irascible part let it be at the command of grace and then it wil be helpful to thee against sin Oh how happy were we if all our anger and indignation were set upon sin we can never hate sin enough unlesse we mix indignation with our hatred use thine anger like the dog to spare those of the family or the flock I mean men and set it upon the thief the wolf thine own lusts Let not that which was given thee to be helpful to thee be by thee made hurtful to thee let the sword of anger spare Isaak and sacrifice the ram be angry but sin not Anger should not be destroyed but sanctified Be angry with the tempter the divel who stirs up thy brother to wrong thee and be not like the furious dog who bites the stone thrown and meddles not with the hand that threw it The man is to be pittied Satan threw this stone at thee he instigated thy brothers passion In short as the Unicorns horn upon the forehead of that fierce creature is most hurtful and destructive but in the Apothecaries shop most useful and salubrious so passion which men by nature abuse to the hurt of themselves and others should by grace be made helpful and beneficial to both 9. Obs 9 It s the inward corruption of the heart which sends forth the foame of shameful actions These seducers like the sea had that foame and filth first within them which afterward they foamed out and sent forth There could never be an unclean foame sent forth unlesse there were first filthinesse in the sea All the unholinesse and irregularity of practice comes from the hearts depravednesse Evil things are brought forth from the evil treasure of the heart out of the heart saith Christ come evil thoughts murders adulteries the heart is the womb of all sinful and impure issues an unholy root sends forth bitter and sinful fruits All the prodigious abominations which are made visible in the conversation proceed from an unsanctified disposition Who sees not then at what door to lay all the deformed issues of mens practices how foolishly are men displeased with themselves for their outward transgressions in their lives while they tamely and quietly endure an unchanged and unrenewed heart why should any be displeased with that tree for bearing of fruit whose roots they wil continue to dung and water how vaine and preposterous are those endeavours of reformation which are without inward renovation If the tree continue bitter and corrupt all the influences of heaven cannot make the fruit good If we would have an holy life we must labour for a changed heart A Christians reformation begins at the wrong end when it begins at his fingers ends as the heart first lives naturally so spiritually the foundation of most mens mortification is too shallow t is not hearty and inward enough and hence t is that their religion in these daies is like our buildings more slight and lesse durable than of old It s fond to think of drying up the streams when we nourish the fountain David began at the right end Psal 51. when he desired the Lord to create in him a clean heart til the heart be healed we only skin the sore we root not out the core of the corrupt matter and hence the cure comes to be only cloaked Christians Curar palliativa would you heal the unwholsome water of your lives you must first cast salt into the spring get thy sea first made pure within at the bottome and then thy foame thy mire and dirt wil not be cast up purge thy stomack if thou wouldst not have an unsavory breath remove the inward dunghil and then thou wilt be rid of outward steams lay thy mine under the foundation cleanse your hands ye sinners saith James James 4.8 but then the way prescribed is purifie your hearts ye double-minded New professions expressions sewed to an old disposition wil but make the rent the greater And remember that 10. The unrenewed heart if stir'd and moved soon discovers its foame and silthinesse Isa 47.20 These seducers like the sea put forth their unclean mire and dirt when disquieted and enraged The waters which are dirtyest at the bottom appear fair and clear in a calm and serene day but when the storms and winds arise they then shew what is in them til the heart be cleansed any occasion or tentation wil draw forth its filthiness If our lusts be not dead but only sleeping every jog wil soon stir them up London-streets inclinable of themselves to be dirty are we say by a smal showr made foule A wicked man is but a chained Lion or a tamed divel at the best If he appear holy at any time t is not because he is a sea without mire but without storms when his tide of nature is opposed by the winds either of reprehension or chastisement he wil shew himself but dirty water Acts 19 28. we read not that the Ephesians foamed out their shame til they apprehended their Diana-worship struck at nor that the Jews foamed out theirs til Steven had touched them for their hypocrisy Acts 7.54 nor that they railed and called Christ Samaritan and one that had a divel John 8.28 till he convinced them of their sin and his own innocency nor did the Sodomites discover their shameful uncleannesse so much til Lot reproved them oh with how gentle a gale was their sea of sin troubled Hos 11.2 Never did the secret sicknesse or wickednesse of Ephraim so much shew it self nor were the evil humours so much provoked and stirred until God went about to heal them nor did the rage of Pharaohs heart against God swel so prodigiously til Gods judgment lay upon him We see then how best to try the truth and strength of grace O Christian what art thou when stirred dost thou not foame out dirt in a storme art thou good when thou art pleased calm when the tide of thy nature and the wind of word or providence go together truly this is no great matter but observe
such a want of light as hinders a man from walking like that Aegyptian darkness by which people were constrained to sit still Caligo tenebrarum Bez. Perfectio tenebrarum Arab. and not to rise out of their place for three dayes So the addition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blackness notes a further increase of this darkness such as is spoken concerning that in Aegypt as may be felt Darkness seems to be black and thereby the same thing is imported with that of utter darkness Mat. 8.12 and 21.13 and 25.30 i. e. such as is outmost and furthest removed from the region of light for this Phrase blackness of darkness Caligo Caliginosissima Isa 60.2 Gross darknes intends as much as most black thick darkness it being a kind of Hebraical Phrase like unto that Mat. 26.64 the right hand of Power that is a most powerful right hand So Rom. 7.24 a body of death is put for a mortal body And Eph. 4.24 holiness of truth for true holiness This thick black gross darknes is not to be understood Properly for that negation Of this see Part 1. p. 503. at large or privation of light by reason of the absence of the Sun c but Metaphorically for great calamities and miseries And in Scripture there is a three-fold misery set forth by darknesse 1. External misery John 30.26 When I looked for good evil came unto me and when I waited for light there came darkness So Isa 5.30 If one look to the Land behold darkness and sorrow So Isa 8.22 Zech. 1 15. Joel 1.2 Amos 5.20 They shall look unto the earth and behold trouble and darkness Isa 47.5 Get thee into darkness O Daughter of the Caldeans c. 2. Internal comprehending 1. 1 Pet. 2.9 1 Thes 5.4 John 3.19 Darkness and blindness of mind the want of the saving knowledge of God and his waies Luke 1.79 To give light to them that sit in darkness and in the shadow of death c. Ioh. 1.5 The light shineth in darkness c. Eph. 5.8 Ye were sometime darkness but now are ye light in the Lord c. 2. Spiritual dissertion or the withdrawing of the light of Gods countenance and thus Heman complains Psal 88.6 That God had laid him in darkness And Isa 50.10 Who is there among you that walketh in darkness and seeth no light c. 3. Eternal darkness The miserable condition of the damned in Hell by reason of their separation from God called utter darkness Mat. 22.13 and 8.12 because farthest distanced from the light of Gods pleased countenance and this estate of misery is fitly compared to darkness both in respect of the Cause and the Effect of darkness 1. The though only deficient Cause of darkness is the withdrawing of the light so the separation from the favourable presence of God Matth. 7.23 Matth. 25. is the greatest misery of the damned the Hell of Hell is to be without Gods loving and gracious presence in Hell 2. The Effect of darkness is horror and affrightment and trouble There 's no joy but in Gods presence in that there is fulness of joy The misery of this condition see described Part 1. p. 505. Aeternis tenebris damnari decet qui sese transfigurantes in Angelos lucis veram lucem non praedicarunt sed suasmet magis tenebras caligines dilexerunt in meras errorum tenebras alies pracipitaverunt Lorin in loc Rectè in tenebras tormentorum mittentur aeternas qui in Ecclesiam Dei sub nomine lucis tenebras inducebant errorum Bâ—da Psalm 16. but without it only weeping and wailing blackness of darkness thick darkness purae tenebrae not the least glimpse and crevis of light and mixture of Joy And most fitly is this punishment of blackness of darkness threatned against these Seducers who transformed themselves into Angels of Light and yet held not forth the light of the Truth but loved darkness more then light and lead others into the darkness of sin and Error and how just was it that they should suffer by thick true perfect darkness who deluded the world with seeming and appearing light 2. For the certainty and unavoidableness of this punishment Jud. saith this blackness of darkness is reserved for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly imports the solicitous keeping and reserving of a thing lest it be lost or taken away by others a keeping with Watch and Ward most accurately and vigilantly as a Prisoner is kept Hence it is that Act. 4.3 and 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie a Prison In this place therefore as there is implyed Gods present forbearance to punish these Seducers with the blackness of darkness it being reserved and kept for them not actually as yet inflicted upon them so there is principally intended the certainty and unavoidableness of this punishment and the impossibility of the pertinacious sinners escaping thereof Nor is it any wonder that this estate should be thus certainly reserved for them Denâ—tat firmum ratum divinae justitiae decretum de suppliâ—ie aeterno Lorin in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 the firm and irreversible decree saith Lorinus in this place Orthodox of God to punish them for ever or that ordaining them of old to condemnation mentioned ver 4. is here denoted so that as in Gods decree Heaven is an Heritance reserved for the Faithful this misery is reserved for the wicked Needs likewise must this punishment be reserved for incorrigible sinners if we consider the Truth Justice Power Omniscience of God His Truth it being impossible for him to lye and who is as true in his threatnings against the obstinate as in his promises to the returning sinner His Justice whereby he will not suffer sin alwayes to go unpunished Rom. 2.5 6. and will render to every one according to his work His Power so great that none can deliver the wicked out of his hand yea so great as that they can neither be able to keep out nor break out of Prison his Omniscience whereby none can escape or hide himself from his eye In short needs must this blackness of darkness be certainly reserved if we consider the foolish diligence even of sinners themselves they daily hoarding up their own Damnation and treasuring up wrath against the day of wrath like some precious treasure which they keep so carefully as if they were afraid that any should bereave them of it 3. For the durableness and continuance of this their misery the Apostle saith it was for ever The misery Everlasting chains under darkness ver 6. Everlasting fire ver 7. and yet the equity whereof see Part 1. pag. 508.588 Eternity it is that shall make their fire hot their chains heavy their darkness black and thick How long doth a dark night seem in this world but how dark will a not long but eternal night seem in the next world How hideous is that woe
candle may soon be put out the most brightly shining Minister shall ere long be put under the bushel of the grave if he be not before blown out by the blast of Satans rage and the worlds persecution your fathers where are they and the Prophets do they live for ever Zech. 1.5 The light of life is but very short but the light of the seasons of grace are far shorter A book which is not our own but only lent us to read on and that but for a day or two we make much hast to read over In the grave there is no more preaching no more hearing of Sermons The living the living they only praise God and preach to men short seasons require speedy services Oh what a shame is it that we should have torn so many books worn out so many Ministers and yet have learned no more lessons I which of us can promise to our selves that our light shall shine half so long as we have formerly abused it and wantond in the shining of it Oh what would damned spirits give for one glympse of ministerial light again would they not think we might they have such a favour plie their work faster then ever they formerly did or now we do we have scribled out much paper to no purpose we are almost come to the end thereof and had we not then need behusband our time and write the closer 2. Let us walk and work accurately in the shining of ministerial light decently precisely Though our light be but star-light in comparison of what it shall be in heaven yet it is sun-light compared with that which shined in the time of the old Law and since in the daies of Popery we are now neither darkned with Jewish shadowes nor popish fogs we live under the clearest dispensation of the covenant of grace we therefore live worse than did they in those times because we live not better How many Kings and Prophets would have thought themselves happy to have seen one of the dayes of the Son of man which we enjoy our great salvation neglected wil be damnation great and heightned what a shame is it for us that many have done their masters work better by dim moon-light than do we by clear sun-light How shameful is it for us in the light of the Gospel to shew our selves in the filth and sordid rags of sin and profanenesse Cast off the works of darknesse in a Land of light 4. Observ 4. It s an high degree of impiety for any especially for those who pretend to be inctructers of souls to mislead and seduce others from the right way The sin of these Seducers it was to be false Lights and wandring and misguiding Meteors who pretended to be the eminent and true Teachers of souls and to be both influential and directing stars Severely do we find Christ denouncing woes against the Scribes and Pharises and with much holy acrimony doth he reprove them for being blind and mis-guiding Guides calling them several times fools and blind Mat. 23.16.17 19. And verse 26. he names the Pharisee Thou blind Pharisee And whosoever saith Christ shall break one of the least of these Commandements and shall teach men so he shall be called the least in the Kingdom of Heaven that is shall be contemned and not counted worthy to be so much as a Member of the Church of God in the New Testament The Apostle Paul sharply expresseth himself against seducing Teachers calling them the Ministers of Satan 2 Cor. 11.15 False Apostles deceitful Workers verse 13. Grievous Wolves Dogs Acts 20.29 Phil. 3.2 c. How sad a complaint is that of the Prophet Isa 3.12 They which lead thee cause thee to erre And Chap. 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed And Jer. 23.13 I have seen folly in the Prophets of Samaria they have caused my people Israel to erre No sins are so eminently and inexcusably sinful as those committed against mens callings and professions What wickedness greater then for a Judge to be unjust for a Physician to be a Murderer for a Seer to be blind for a Guide to misguide T is not so heinously sinful for any as for a Teacher of souls to be a deceiver of souls Who shall shew a soul the way to heaven if a Minister like Elijah who pretending to lead the blind Syrians to Dothan guided them to Samaria where they were in the midst of their Enemies shall lead them the way to Hell Who should save life if they who should break the bread of life give poyson in stead of bread Or if they whose lips should feed many only infect and poyson many And further what seduction is so destructive as soul-seduction Is the misery of leading mens bodies into Ditches and Quagmires by a fools fire comparable to the woe of being led into the pit of perdition and the ditch of hell and damnation by an erroneous Minister he that is mis-guided into hell can never be drawn out again here t is true vestigia nulla retrorsum no coming back The cheating a man of his money though it be a loss it s a recoverable one but he that 's deceived of his soul guld out of his God what hath he more to lose or what possibility hath he ever to repair his damage There is no folly so great as to be coggd and inticed out of life eternal nor any deceit so cruel as to cheat the soul nothing can be light wherewith the soul is hurt Oh how deeply then is God provoked when he delivers up a people to the mis-guidings of Seducers It s better ten thousand times to have a tyrannical Prince over our bodies then to have a treacherous Pastour over our souls and yet how do people groan and sigh under the former and how slightly do they regard the latter Surely if for the sins of a people their Magistrates are oppressive for their sins it is that their Ministers are erroneous How just is it with God that they who will not be Disciples to truth should be Proselytes to errour that when none will follow the seeing Guide many should follow the pernicious wayes of the blind Guide The true deserving cause of peoples seduction is as the Prophet speaks The people love to have it so The Prophets prophesie falsly and the people love to have it so Jer. 5.3 They will not indure sound Doctrine they will not suffer a Micaiah to instruct them and therefore God sends them a Zedekiah to seduce them They who received not the love of the truth had strong delusions sent them from God and upon them the deceivableness of unrighteousness took hold 2 Thess 2.10 11. The Prophet is a fool saith Hosea Chap. 9.7 The spiritual man is mad for the multitude of thine iniquity and the great hatred The instructers of Israel were foolish blind and erroneous because the iniquity of the people in rebelling against the
light of truth had stirred up God thus to shew his great hatred against them God never sends darkness among a people till they shut their eyes against the light If we will imprison truth God may justly set Seducers loose Oh labour then to follow true if you would not be misled by false lights and to be directed by fixed if you would not be seduced by wandring stars To conclude this needful point then with caution both to Ministers and People To the former I offer my humble thoughts in this hearty request That they would consider the best of them have sins enough of their own to answer for without contracting more by the misleading of others As inexcusable it is for Ministers to lead people in a wrong way as for people not to follow Ministers in a right way If then we would not mislead any in this night of darkness and sin let us be sure to be fixed stars our selves let us neither be Planets nor Meteors let us be fixed to our Scripture Principles deliberately chusing what we should love but then stedfastly loving what we have chosen They who are to lift up their voyce as a trumpet If the stars and sea-marks should change their places remove to and fro the passengers who look for constant direction are in danger of being carried and cast upon quick-sands socks must not give an uncertain sound A Minister must be fixed in the Scripture orb not having a particular motion of his own but being meerly carryed according to the motion of that his Orb. In all the reproaches a Minister meets with for turning and moving let his evident adhering to the word manifest that t is not the Shore but only the Boatman that moves the times will at length come up to a Minister if he be stedfast however let him take this for an invincible ground of incouragement He shall be blessed in directing those who will not be directed by him Whosoever doth and teacheth men to observe the Commandements saith Christ shall be blessed Mat 5.19 though he cannot prevail with men to observe them Christ propoundeth not the conversion of people as a property of a faithful Minister but the doing and teaching the will of God To people I present the needfulnese of taking heed that they be not misled to beware of wandring stars false Prophets Seducers It s possible to follow a mis-leading Guide with a good intention but not with good success It may be equally hurtful to receive the word of God as the word of man and to receive the word of man as the word of God Hearers must take nothing upon trust they must love men for their Doctrines but not imbrace Doctrines for men They must try the spirits examine all by the Word and suffer no opinion to travel unless it can shew the Scripture Pass and pronounce its Shiboleth The Scripture like a sword of Paradse should keep errours from entring into our hearts We should not be like Children to gape at and to swallow whatever any puts to our mouths In understanding we should be men and every opinion which cannot endure the beams of Scripture sun is to be thrown down as spurious Build your faith upon no emenency of man ever be more forward to examine then to admire what you hear call none Master but Christ the errour of the Master is alwaies the tentation oft the destruction of the Scholar 5. Obs 5. Great is Gods forbearance towards sinners Blackness of darkness is reserved for them not presently inflicted upon them Frequently doth the Scripture proclaim Gods long-suffering and his being slow to anger The Apostle mentions his forberance and long-suffering Rom. 2.4 He endured with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 He gave the old World an hundred and twenty years space of repentance He endured the manners of the Israelites forty years in the Wilderness Acts 13.18 Four hundred years he spared the Canaanites Gen. 15.16 And sundry waies may this greatness of Gods long-suffering be amplified 1. He forbears punishing sinners though he see their sin and be most sensible thereof he sees all the circumstances of sin the most secret and retired wickednesses in the heart all are naked ript up ransackt anatomized before him men forbear to punish men because they know not the secret machinations of mischiefe which are against-them but God though he beholds all yet he spares long 2. He doth not only behold sin where it is but lothes it wherever he beholds it though he sees it every where with an eye of observation yet no where with an eye of approbation Sin is opposite to his very nature man may love sin and yet be stil a man but if God should love sin he should cease to be God he is under sin as a cart pressed with sheaves Amos 2.13 All the hatred that man bears to all the things in the world which are either hateful or hurtful to him is not comparable to Gods detestation of the least sin 3. He is able to punish sin wherever he either looks upon it or loathes it As the secretest sinner is within the reach of his eye so the strongest sinner is within the reach of his arm he is as able to throw a sinner into hel as to tel him of hel he in all his forbearances loseth not his power but exerciseth his patience he can but wil not punish 4. He doth not only forbear punishment but seeks to prevent it He waits that he may be gracious He is not willing that any should perish he strikes more gently for a while that he may not strike eternally and he stayes and warns so long that hee may not strike at all 5. He not only suffers sinners long but all the while he puts forth mercy towards them upholds their beings feeds heals helps them Sinners all the while they live spend upon the stock of mercy God is at much loss and great charges in continuing those mercies which they ravel and wanton away unprofitably 6. He forbears to punish without expecting any benefit to himself by it If his long-suffering bring us to repentance the good redounds to us It is then as the Apostle speaks salvation He loseth nothing if we be lost he hath no addition to his own happiness if we be happy 7. He is patient and long-suffering to sinners who is much nay infinitely our superior and more excellent then are we Here a King the King of kings waits for Beggars our Lord and Master stands without at the door and knocks Oh infinite condescention How widely doth Gods carriage towards man differ from mans towards man We poor worms have short thoughts man will presently upon every affront or neglect be ready to call fire from heaven t is well for poor sinning man he hath to do with a long-suffering God His fellow-creature could not would not be so patient God truly shewes himself a God as well
reverence the godly who are departed this life is to be led by that spirit whereby they were led while they lived 2. Observ 2. Threatnings denounced by divine warrant should deter us from sin If Enochs prophesie which was of divine authority foretell judgments they must not be slighted As divine promises should uphold and comfort us in our lowest and weakest estate so should divine threatnings make us tremble and affright us from sin in our greatest strength and highnesse The Ninevites by fearing evils foretold by Jonah against them prevented the feeling of them Josiah holily feard and his heart was tender and he humbled himself when he heard what the Lord spake against Jerusalem 2 Kings 22.19 when Micah the Morashite prophesied in the dayes of Hezekiah King of Judah saying Zion shall be plowed like a field c. Hezekiah feared besought the Lord. Jerem. 26.19 A judgment denounced by God cannot be kept off by power there 's no might or strength against the Lord. The hand of the Lord is not weakned nor is his arme shortned when he minds to deal with his most potent adversaries As God can Create deliverances when he intends to shew mercy so can he create judgements when he purposeth to punish The truth of a threatning will break through the greatest improbabilities of its approaching Though the Caldeans were all as wounded men if he threaten to punish by them Jer. 37.10 they shall be victorious against the unrepenting Jewes There 's no way of flying from God but by flying to him the way to get out of the reach of judgments threatned is to repent by the threatning of them nothing but our repenting sincerely can make God repent mercifully Oh how foolish a madnesse is it by politique endeavours to imagine a prevention of judgments divinely threatned or by persecuting the prophet to think to overthrow the prophesie The Prophets d ee they live for ever yet my words and my statutes which I commanded my servants the Prophets did they not take hold of your fathers Zech. 1.5 Paul suffered trouble even unto bonds but the word of God saith he is not bound 2 Tim. 2.9 3. Obs 3. Sinners should look upon the threatnings denounced against others for sin at belonging to them without repentance The wicked against whom Enoch immediately prophesied were such as lived ungodlily in his time and yet the Apostle saith that he prophesied against these seducers The reason is because these lived in the same sins with those wicked ones of old As the promises made to the godly who lived in former times belong to those who imitate them in succeeding ages so the threatnings denounced against former sinners are denounced also against those who follow them in sin and that by the constant analogy and proportion of justice unlesse these repent they shall likewise perish Luk. 13.3 Strong is the inference of the Apostle Rom. 11.21 If God spared not the naturall branches take heed lest he also spare not thee Threatnings denounced against and inflicted upon those who lived in former times manifest Gods equall dislike of those who shall live in the same sins in succeeding ages he shewing thereby that he is prepared if they will also sin to doe what he hath done against those who lived before them Though Gods forbearance towards some shews that sometime he can spare sinners yet his punishing of others shews that he never loves sin In all ages God is the same he abhors sin in all the ages of the world Psal 7.12 Obs 4. Psal 119 100 Mibi pro archivis est Jesus Cristus Ignat. Mos diabo licus est ut per antiquitatis traâ—ucem commendetur fallacia Aug. qu. 114 nov et vâ—t Test nor will he goe out of his way to gratifie mens lusts changing is not Gods property but the sinners duty If he turn not he will whet his sword 4. Doctrines of greatest antiquity are only to be imbraced as they consent with the testimonies which come from the infallible Spirit of God Enoch though the seventh from Adam and so very ancient yet only is to be believed in what he said as speaking by prophesie and receiving what he delivered from divine revelation Whatsoever doctrines proceed not from or agree not to this are notwithstanding all pretences of antiquity to be rejected as spurious The Papists who have no patronage from Scripture have but a rotten support for their opinions which pretend to greatest antiquity Custome without truth is but the antiquity of error Cypr. Ep 74 The most proudly swelling allegations of the ancients are but like a swoln leg which though it be big is yet but weak and unable to bear up the body Religioâ— is auto ritas non est tem pore metienda Arnob. Contr. Genâ— 2. the authority of religion must not be measured by time We reverence the ancient fathers and hold it our duty to rise up before the hoar head and to honour the person of the aged but still with reservation of the respect we owe to their father and ours that Ancient of daies Non veritas antiquitatis sed antiquitas veritatis Ecclesiae authoritatem confert Riv. contr Q. 7. p. 224. the hair of whose head is like the pure wool Dan. 7.6 In opposition to him we must call no man father Matth. 23.9 Nor yet is this said as if Papists were able to produce better proof out of the testimonie of the ancients for their errors then we can do for the truth but to give the word of God its due which is that rock upon which alone we build our faith The truth is Papists have removed the ancient land-mark which the Father 's set that so they may invade anothers possession Christus veritatem non se consuetudinem coguominavit Tert. l. de vel virg c. 1. their traditions are new boundaries their doctrines of Merits Image-worship Equivocation Transubstantiation Denyal of Priests marriage Power of the Pope are new and upstart not only to the Scripture but even to the writings of the Ancients This for the preface The prophesie it self of the last Judgment followes And in that first of the note of incitement to cause regard to the following description of the judgment in the word Behold EXPLICATION The word Behold is in Scripture used principally these two waies 1. As a note of manifestation of the truth reality certainty of a thing to be observed or believed Thus it s used Mat. 28.20 Behold I am with you to the end of the world Gen 1.29 Apoc. 3.8 9 11 20. Psal 37.36 Zech. 9.9 Matth. 28.20 Gal. 5.2 Behold I have given every herb bearing fruit Gen. 28.15 Behold I am with thee and will keep thee Apoc. 2.10 Behold the devill shall cast some of you into prison Apoc. 9.12 Behold there come two woes more Mat. 26 45. Behold the houre is at hand and the Son of man is betrayd c. Job 5.17 Behold 1.
as lyes or at the best as Conjecturall uncertainties but our faith must take into its vast comprehension Gods whole revealed will part whereof is this of the last judgement The last and dreadfull judgement will never affright us from sin if we look upon it in the devils dress of uncertainty for then we shall but sport with it and make it our play-fellow in stead of our monitor Let us therefore labour to make it by prayer and meditation to sink into our hearts Si nunc omne peccatum manifestâ plecterâ—tur poenâ nihil ultimo judicio reservari crederetur rursus si nullum peccatum nunc puni ret apertè divinitas nulla esse divina providentia putaretur Aug. de Civ Dei cap 8. and to beleeve it though never so distant from or opposite to sense taking heed lest the deferring thereof and the present impunity of sinners destroy or damp our belief of Christs coming to judgment considering that if every offender should now be openly punished men would think that nothing would be reserved to the last judgment as on the contrary if no offender should be plagued men would beleeve that there were no providence And let us beware lest we make that concealment of the last judgment to be an occasion of sin which God intends should be an incentive to repentance This briefly for the note of incitement c. Behold The description of the judgment followes Rev. 1. Jo. 5.27 and in that first of the first part The coming of the judg to judgment in these words The Lord cometh with ten thousands of his Saints EXPLICATION And here 1. the Title 2. Approach 3. Attendance of the Judg are all worthy of consideration by way of explication 1. Tune manifestè veniet judicaturus justè qui occultè venerat judicandus injustè Aug. Of the title Lord I have spoken very largely before pag. 344 c. p. 1. Of the greatness of this Lord the Judg as he is God and man I have also spoken pag. 527 528 529. The reasons also why he shal even as man judge the world I have mentioned p. 525 526 528. and how he excludes not Father and holy Ghost Nor wil it be needful here again to repeat the fitness of Christ for judicature Rev. 6.16 1 Jo. 2.28 Rev. 5.9 Rev. 19.11 Psal 45.6 2 Cor. 5.10 Rev. 1.14 1 Cor. 4.5 in respect of his advancement after his humiliation the necessity that the judicial proceeding should be visible the great horror and amazement of his enemies the comfort of the Saints the excellent qualifications of this judg in regard of his righteousnesse omniscience strength and fortitude c. 2. For the second therefore Act. 1.11.10.42.17.13 Aoristum secundum ponit pro futuro the Approach of the Judg in the word cometh Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which word Jude puts the signification of the time past for the time to come after the manner of the Prophets who are wont to speak of those things which are to come as if they were already past and this he doth for two reasons First to note the certainty of Christs coming to judgment it being as sure as if it were already Concerning this certainty of the coming of Christ to judgment I have spoken already pag. 536 Part 1. and in several pages before 2. Secondly to shew the nearness thereof Christs coming is at hand 1 Cor. 7 the time is short saith Paul its sails almost wound up The Judge stands at the doors He that shal come wil come and wil not tary If he were coming in Enochs time if in the first what is he then in the last times as these are frequently called come Lord Jesus come quickly Behold I come quickly Rev. 3.11 The Brides prayer and the Bridegrooms promise are both for speedy coming Rev. 1.7 Behold he cometh with clouds c. not shall come he is as good as come already Christ cometh to us either in spirit or in person 1. In Spirit he cometh 1. In the Ministry to win and perswade us to come unto him thus he went and preached in Noahs time to the spirits now in prison 1 Pet. 3.19 2. In some special manifestation of his presence in mercy or judgment The former when he meets us with comfort strength and increase of grace John 14.18.23 The later in testification of displeasure Rev. 2.16 John 16.8 2. In person he comes two waies 1. in carnem 2. in carne 1. Into flesh in humility in his incarnation to be judged 2. In flesh in glory at the last day to judg all flesh Where consider 1. Whence he cometh Where consider 2. Whither he cometh Where consider 3. When he cometh 1. Whence he cometh from heaven 1 Thes 4.16 The Lord himself shall descend from heaven he shall come in the clouds of heaven to heaven he ascended and from heaven wil he descend Acts 1.11 This Jesus which is taken from you into heaven shall so come as ye have seen him go into heaven And its necessary that Christ should come from heaven to judg because it is not meet that the wicked should come thither to him though to be judged for into that holy place can no unclean thing enter 2. Whither cometh he some think that the judgment seat shal be upon the earth that the sentence may be given where the faults have been committed and that in some place neer Jerusalem where the judg was formerly unjustly condemned and particularly some think it shal be in the valley of Jehoshaphat though that place Joel 3.12 contains but an allegorical or typical prophesie The Apostle seems to intimate that the place of judgment shal be in the air 1 Thes 4.17 where he mentions our being caught up to meet the Lord in the air it being probable that the judgment shall be in that place where we shall meet the judg in the clouds of the air and the Scripture saith he shall come in the clouds of heaven and then the divels shal be conquered and sentenced in the very place wherein they have ruled all this while as princes but over what place it seems to me a rashness to determine 3. When shal he come In the end of the world but the particular age day or year is not known to man or Angel Mark 13.32 this secret the Spirit revealed not to nor taught the Apostles who yet were led by him into all necessary truths and Christ must come as a thief in the night and as in the daies of Noah when men knew nothing And we are commanded to watch and to be ever prepared because we know not the houre The childish curiosity of sundry in their computation of a set year wherein the day of judgement shall be rather deserves our caution then confutation 3. The third thing to be opened in this coming of the Judg is his attendance in these words ten thousands of his Saints The words in the original are 〈◊〉
who praise their own good deeds are thought not therefore to report them because they did them but therefore to have done them Pin. Ep. 8. ad Saturntnum l. 1. that afterward they might report them A man in commending does not yea undoes what he is a doing Thou hearest witnesse of thy self said the Pharisees thy witnesse is not true When Paul mentioned his own necessarie praise 2 Cor. 12.16 17.21 he saith he speaks foolishly and that he was become a fool in glorying 2 Cor. 12.11 Though he were compelled thereto A man should not therefore doe any good that he may have a good report but therefore and only therefore desire a good report that he may be in the greater capacity of doing good If a man commend himself he should do it modestly and constrainedly for the advantage of the Gospel Paul speaks his commendation as belonging to a third person I knew a man c. 2 Cor. 12.2 and ver 11. ye have compelled me c. But ordinarily we should neither praise nor dispraise our selves even the latter of these being the giving of others an occasion to praise us and oft a putting of praise as one saith aptly to usury Robinsons observations that we may receive it with the greater advantage To conclude if it be a sin to praise our selves when we have done good how great an impiety is it to glory in evil the former discovers the corruption of a man the latter of a divel Lastly Though it be a sin for a man to commend himself yet t is our duty to praise the good we see in and done by others that God may be honoured Thus diis laus bonis debetur who was the Author of all good and men encouraged the doer to proceed the beholder to imitate him 3. Obs 3. Great swelling words should not seduce us from the truth We should not regard the words but the weight of every teacher nor who speaks but what is spoken the Kingdome of God is not in word but power 1 Cor. 4.20 We must not mislike truth because the bearers words are low and contemptible nor imbrace error because the words of him who brings it are lofty and swelling A Christian should be a man in understanding not like a little child ready to swallow what ever the nurse puts to the mouth We should ever be more forward to examine by Scripture with the noble Bereans the truth of what is taught us than to be bewitched like the â—â—â—ish Galatians with the words of any teacher suspect the cause that needs them and the men that use them as a rotten house so a rotten cause needs most props Truth like a beautiful face needs no painting Though he were one that speaks big nay with the tongue of an Angel nay were an Angel yet if he preached another Gospel we should hold him accursed Christians should labour for knowledg to discern between great words and good words or rather between good words and good matter This for the third proof that these seducers were those ungodly men who should be judged at the last day viz. because they spake great swelling words The fourth and last followes in these words having mens person in admiration because of advantage In which words our Apostle 1. describes what they did they had mens persons in admiration 2. Discovers why they did it for advantage For the first their having mens persons in admiration EXPLICATION That we may understand the sin wherewith these Seducers are here charged in admiring of persons We must first open these two expressions 1. Persons 2. Admiring or having in admiration 2. Shew what admiring of persons is here by the Apostle condemned and why 1. For the former The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face and properly answers to an Hebrew word of the same signification yet in Scripture it s taken several waies not to speak of the divers acceptations of the word in Scripture when attributed to God as being too remote from our present purpose when it is used concerning the creature 1. its given to things without life as Matth. 16.3 and Lâ—â—e 12.56 ye can discern the face of the skie that is the outward shew or appearance Luke 21.35 and Acts 17.20 we read of the face of the earth in which places its taken for the superficies or outside 2. Most frequently to man and so 1. properly it signifies his face and countenance Thus Matth. 6.16 they disfigure their faces and ver 17. wash thy face So Matth. 26.67 then did they spit in his face 2. His person as 2 Cor. 1.11 the gift bestowed upon us by the meanes of many persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His bodily presence 1 Thes 2.17 we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence 4. A man as accomplished with his gifts excellen cies or indowments real or appearing which are outwardly beheld or looked upon to belong to him for which he is oft unduly respected either in regard of his body mind or outward condition and thus it s taken Matth. 22.16 Mark 12.14 where the Herodians tel Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of men and Acts 10.34 God is no respecter of persons So Rom. 2.11 And thus I take it in this place where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency advanced in respect of their outward state of wealth honour c for their own private gain and advantage 2. The other expression is admiring or as we render it having in admiration Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth two things 1. To wonder at a thing in respect of its strangeness unusualness at which men use to look very earnestly and intently Thus it s taken Matth 8.27 where it is said that Christ rebuking the winds and the sea the men marvelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Matth. 21.20 when the fig-tree withered it s said the disciples marvelled Matth. 27.14 Luk. 1.21 63. Luk. 4.22 Euk. 11.38 John 7.21 when Christ had with such admirable wisdom answered the ensnaring question of the Herodians it is said they marvailed Matth. 22.22 c. 2. It signifieth highly to honour fear or reverence the person or thing which we look upon as strange and thus some take it Matth. 8.10 when Christ heard of the centurions faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he marvelled that is say some he respected and honoured his faith Thus it s taken in this place of Jude Vid. Ravanel in Tit. admiratio These seducers honoured highly advanced cried up the endowments and qualifications of great men for advantage and probable it is that the Apostle expresseth their honouring of mens persons by the admiring them because the Septuagint so translate those places where honour and
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
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
not bear the reproach of the people any more It seems that the heathen objected to the Jewes the frequent sterilities and famines of their land which we read of in Scripture or the destructions and captivities which for their sins they had endured Julian the Apostate call'd Christ by way of contempt the Galilean and to some it seems a contemptuous proverb Can there any good come out of Nazareth Joh. 1.46 2. For his poverty and meanness Christ in and for his sufferings was mocked Mat. 20.19 and 27.29 31 Thus Tobiah mocked the poor Jews when building saying If afox go up he shal even break down their stone wal Ne. 4.3 And thus Solomon tels us that he who mocketh the poor reproacheth his Maker Prov. 17.5 The contempts of this nature reflect upon God himself who when the rich and the poor meet together is the maker of them both Prov. 22 2. 3. For his deformity or any infirmitie of bodie and so they mocked Elias when they said 2 Kin. 2.23 Come up thou bald-pate thus men are mock'd for their low stature their black and unbeautiful complexion their weaknesse c. 4. For his religion or godlinesse Heb. 11.36 the godly suffered cruel mockings thus Micol mocked David for dancing before the Ark. 2 Sam. 7. Thus Festus tels Paul that too much learning had made him mad Acts 26.23 This sort of mocking was that which the Babylonians expressed against the Jews in their captivity Let us hear your Hebrew songs Psal 137. such some conceive was Ishmael's mocking of Isaak Gen. 21.9 and this was that derision expressed against those who had received the gifts of the holy Ghost Acts 2. profane scoffers saying that they were drunk with new wine Psal 69.12 David was the song of the drunkards I and the children which thou hast given are for signs and wonders Isa 8. ver 18. 5. For his office and employment and thus they ask'd Jehu wherefore that mad fellow meaning the Prophet came to him 2 King 9.11 2. Mocking with highest impiety is expressed against God himself and that sometimes as in respect of his works of judgment so oftnest of his word as either commanding reprehending or threatning thus when Christ had preached against covetousnesse the Pharisees who were covetous derided him Thus Isa 22.12 when the Lord called the secure scorners to weeping and mourning to baldnesse and girding with sackcloth there was joy and gladnesse slaying of oxen and killing of sheep eating flesh and drinking wine c. When Hezekiahs Posts went with letters to stir up Israel to celebrate the passeover at Jerusalem they were mocked 2 Chron. 30.10 Sad is the complaint of Jeremy chap. 20.7 8. I am in derision daily every one mocketh me c. The word of the Lord is made a reproach unto me and a derision daily and that in 2 Chron. 36.16 They mocked the messengers of the Lord and despised his words c. When Paul discoursed of the resurrection Act. 17.32 some mocked and of this mocking at Gods word our Apostle accuseth these seducers I conceive in this place I Doubt not but they mocked at dominions and dignities at the holinesse likewise and godly strictness of these Christians as at a needlesse and vain severly 2 Pet. 3 4. but here Jude seems to run parallell with Peter who tells us 2 Pet. 3. that the mockers of the last times shewed themselves such by deriding at the promise of Christs coming they asking where is the promise of his coming for since the fathers fell asleep all things continue as they were c. These sensual Atheists then turning the grace of God into wantoness and giving over themselves to the following of their lusts securely derided and scoft at any directions of holinesse or denunciations of judgements which opposed them in their ungodly courses as vain and contemptible fables 2. For the second viz. the great sinfulnesse of mocking 1. It s a sin of unspeakable profaneness very hainous in respect of the glorious excellency of that God whom we mock It is a great offence to mock man a weak worme a King our parents but to mock the great God is a surpassing wickednesse What doth the profane mocker but according to the meaning of his name carry himself toward God as if all his power justice threatnings commands ordinances were childish toyes 2. In respect of that grosse unbelief which is in it men are therefore mockers becanse they are unbelievers threatnings commands promises are therefore derided because they are distrusted Where is the promise said these mockers of his coming all which the God of truth saith 2 Pet. 3.4 is accounted but a notion a fable 3. It argues the greatest contempt of Gods long-suffering and forbearance That goodness of God which should lead to repentance is to scorners a pillow of security and what greater uningenuousness then to make God a sufferer because he makes not us to suffer and to strike him because he strikes not us to fight against him with his own weapons 4. It makes all the means of grace ineffectuall scorners will not be better'd Prov. 9.7 8. Rebuke a scorner and he will hate thee the strength of this sin makes all the helps of holinesse to be but weak they all slide off as water from an oyld post A scorner is as it were a brazen wall which beats back all the arrows of reprehension Mocking argues obduratenesse in sin It extinguisheth light naturall and opposeth light spirituall Pertinacem monere est speculum caeco objicere The admonishing of a scorner is the holding of a looking-glasse before a blind man who indeed by his breath may blemish the glasse but cannot behold himselfe 5. It notes progressiveness in sin and the ariving even to the top of impiety the beginnings of sin are modest It s bad to sin as at the first sinners doe though with blushing and concealment but afterward by continuing in sin not only to grow insensible of it to proclaim it to maintain it but to scorne all reproofs and threatnings against it this shewes a sinner is higher by the head and shoulders in sin than other men and one who is gone so far in ungodlinesse that he seldom turnes The LXX express the Hebrew word which signifies a Scorner by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 20.1 which signifies incorrigible that which cannot be tamed because a Scorner is such there is no hope of him Commonly Mockers are either Idolatrous or profane The little children who mockt Elisha and called him Bald pate came out of that Idolatrous City where Jeroboam had set up his Calf and Idolatrous Jeroboam and his Courtyers were great Scorners Hos 7.5 probably they scoft at those who would not yield to that Idolatrous way of Worship that Jeroboam had set up Oft also Profaneness and Sensuality causeth mocking When the King was sick with wine he stretched out his hand with Scorners Hos 7.5 When wicked men are most pampered
thereof 1. The groundlesnesse when there is no casting of persons out of the church by an unjust censure of excommunication no departure by unsufferable persecution no heresie nor idolatry in the church maintained no necessity if Communion be held with a Church of communicating in its sins and corruptions 2. The manner of separation makes it unlawfull when 't is made without due endeavour and waiting for reformation of the church from which the departure is and such a rash departure is against charity which suffers both much and long 1 Cor. 13.4 all tolerable things It is not presently distasted when the justest occasion is given it first useth all possible meanes of remedy The Surgeon reserves dismembring as the last remedy It looks upon a sudden breaking off from communion with a church which is a dismembring not as surgery Non medicina sed Laniena non Chirurgia sed Carnificina but but chery not as medicinal but cruel 2. For the second the sinfulnesse of this separation appears several wayes Not to the speak of the sinfulnesse of separation by heresies and prophanness I having in this and the former part of this Commentary shewn it at large before Error of Balaam ver 11. Sunt qui peccatum schismatis adaequent peccato heresis sunt qui illud adhuc prae isto exaggerent Musc loc Com. de schism Aug. Cont. Donat. lib. 2. cap. 6. but briefly to manifest the sinfulnesse of schismatical separation I shall not spend time to compare it with heresie though some have said that Schism is the greater sin of the two Augustin tels the Donatists that Schisme was a greater sin than that of the Traditores who in time of persecution through fear delivered up their bibles to the persecutors to be burnt A sin at which the Donatists took so much offence that it was the ground of their separation But to passe by these things by these three considerations especially the sinfulnesse of Schism shews it selfe In respect of 1. Christ 2. The parties separating 3. Those from whom they separate 1. In respect of Christ it is first an horrible indignity offered to his body it dividing Christ as the Apostle speaks 1 Cor. 1.15 and makes him to appear the head of two bodyes how monstrous and dishonourable is the very conceit hereof 2. It is rebellion against his Command his great command of love the grace of love is by some call'd the queen of graces and it 's greater then faith in respect of it's object not God only but man its duration which is eternal its manner of working not in a way of receiving Christ as faith but of giving out the soul to him Eph. 4.3 Phil. 2.2 Joh. 13.34 and the command of love is the greatest command in respect of it Comprehensivenesse it taking in all the commandements the end of them all being love and it being the fulfilling of them all 3. Joh. 12.52 It s opposite to one great end of Christs greatest undertaking his death which was that all his Saints should be one 4. It tends to frustrate his prayer for unity among Saints Joh. 17. and endeavours that Christ may not be heard by his father 5. It opposeth his example By this shall all men saith he know that ye are my disciples if ye love one another Love is the Livery and Cognizance which Christ gives to every Christian If there be no fellowship among Christians there 's no following of Christ Let this mind be â—n you that was in Christ Jesus Phil 2 5. 6. It s injurious to his service and worship How can men pray if in wrath and division how can Christians fight with heaven and prevail when they are in so many divided troops Nullum schisma non sibi aliquam confingit haeresim ut recte ab Ecclesiâ recessisse videatur Hierom in Tit. Schisma viam facit ad haeresim et separationem à Christo What worthinesse can be in those Communicants who celebrate a feast of love with hearts full of rancour and malice 2. In respect of the parties separating For 1. It causeth a decay of all grace By divisions among our selves we endeavour to divide our selves from him in and from whom is all our fulnesse All wickednesse follows contention Upon the stock of schism commonly heresie is grafted there is no schism saith Jerome but ordinarily it inventeth and produceth some heresie that so the separation may seem the more justifiable The Nonatians and Donatists from schism fell to heresies our own times sadly comment upon this truth they equally arising to both The farther lines are distanced one from another the greater is their distance from the Center and the more divided Christians are among themselves the more they divide themselves from Christ Branches divided from the tree Anima vivisicat membra cohaerentia non divulsâ— Peccatum schismatis non martyrii sanguine deletur Quo pacto qui animum pro Christo exponis Ecclesiam oppugnes pro quâ animum suam Christus tradidit receive no sap from the root The soul gives life to members which are joyn'd together not pluckt asunder 2. Schism is the greatest disgrace to the schismaticks A schismatick is a name much disowned because very dishonourable All posterity loads the name of sinfull Separatists with disgrace and abhorrency He spake truly who said the sin and misery of schism cannot be bloted out with the blood of martyrdom Hee cannot honorably give his life for Christ who makes divisions in his Church for which Christ gave his life 3. In respect of the Church from which this separation is made For 1. It s injurious to the honor of the Church whose greatest glory is union 3. Cant. 6.9 How can a body be rent and torn without the impairing of its beauty Besides how disgracefull an imputation is cast upon any Church when we professe it unworthy for any to abide in it that Christ will not and therefore that we cannot have communion with it 2 It s injurious to the peace and quietnesse of the Church Schismaticks more oppose the peace of the Church then do heathens If the natural body be divided and torn pain and smart must needs follow The tearing and rending of the mystical bodie goes to the heart of all sensible members They often cause the feaverish distempers of hatred wrath seditions envyings murders Schism in the Church puts the members out of joynt and disjointed bones are painful All my bones saith David are out of joint Church divisions cause sad thoughts of heart true members are sensible of these schisms though artificiall ones feel nothing None rejoyce but our enemies Oh impiety to make Satan musick and to make mourning for the Saints 3. It s opposite to the edification of the Church Division of tongues hindred the building of Babel and doubtlesse division in hearts tongues hands heads must needs hinder the building of Jerusalem while parties are contending Churches and
prejudice against nor novelty an inducement to the entertainment of truth 6. Give not way to lesser differences A little division will soon rise up to greater small wedges make way for bigger Our hearts are like to tindar a little spark will enflame them Be jealous of your hearts when contentions begin stifle them in the cradle Act. 3â— 38 Paul and Barnabas separated about a smal matter the taking of an associate 7. Beware of pride the mother of contention and separation Love not the preheminence rather be fit for then desirous of rule despise not the meanest say not I have no need of thee All schismes and heresies are mostly grafted upon the stock of pride The first rent that was ever made in Gods family was by the pride of Angels ver 14. and that pride was nothing else but the desire of independency 8. Avoid self-seeking he who seeks his own things and profit will not mind the good and peace of the church Oh take heed lest thy secular interest draw thee to a new communion and thou colour over thy departure with religion and conscience 1. Thus we have spoken of the First viz. what these seducers did separate themselves 2. The cause of their separation or what they were in these words sensual not having the spirit Wherein 1. Their estate is propounded They were sensual 2. Explained having not the spirit EXPLICATION But 1. In what respect were they Sensual In what respect were they 2. Not having the spirit 2. Why doth the Apostle here represent them to be such 1. For the first 1. The word here translated sensual in the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima the soule so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily one who hath a soule Animalis ab anima non ab ab animo And in Scripture the word is used three wayes 1. Sometimes it s joyned with the word body in opposition to a glorified body and then the body is called a naturall body that is such a body as is informed governed moved by the soule or is subject to animall affections and operations as generation nutrition augmentation c. or such a body as is sustained and upheld by the actions of the soule as it receives from it life and vegetation that is by the action of the vegetative power Vid. Aquin. Cajet Estium Pareum in 1 Cor. 15.44 Homo in puris naturalibus confideratus qui nihil eximium habet praeter animam rationalem Piscat Homo non alia quam naturalis animi luce praeditus Bez. the chiefe whereof is nutrition which cannot be without nourishment so that this naturall body wants the constant help of nourishment for its preservation in which respects it is distinguisht from a glorified body 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Scripture opposed to regenerate and so imports one who hath in him nothing excellent but a rationall soule who is governed onely by the naturall light of reason who hath in him onely naturall abilities and perfections And when thus it s taken our learned translators translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word naturall 1 Cor. 2.14 intending one who is guided by naturall reason he being there opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirituall man who is indued with and guided by a divine and supernaturall illumination 3. It s taken for one who being guided by no better light than that of his own naturall reason or rather who Anima significat animalitatem cum ab animo i. e. parte superiori distinguitur Lapide in Jude Sapimâ—â— animo fruimur anima fine animo anima est debilis being altogether addicted to the service of that part which 1 Thes 5.23 is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule whereby is meant the sensitive and inferiour part of the soule the sensuall appetite common to man with the beasts as distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or intellectuall and rationall part followes the dictates of that his sensuall appetite and the inclinations of his sensitive soule and his onely benâ—â—â—nd intent is upon satisfaction by worldly delights his study and care is for the sensitive and vegetative part and for those things which belong to the animall and present life and hence it is that some learned * Vid. Lorin in loc men conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensuall comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in scripture used to denote life and the functions of life common to us with beasts Vox Arabica exponitur per sibi viventes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Haeretici vocantur animales ab animâ sensitivâ vegetativâ cui toti serviunt quia ut animalia non rationem sed sensum sequuntur viâ—unâ—que in concupisceâ—tiis carnis non spiritus sed sensus puta gulae avaritiae libidinis c. Lapide Thus Christ Mat. 6.25 saith Take no thought for your life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what you shall eat or what you shall drinke c. is not the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then meat c. And in this notion of sensuality Tertullian after he began to favour Montanisme took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he fastned that odious name of Physici upon the orthodox because they refused to condemn second marriages And in this place likewise with submisson to more mature judgements I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intended to denote their brutish and unruly sensuality Thus the Arabick interpreter and Oecumenius with sundry others likewise understand it Thus likewise our learned translators thought who interpreted the word sensual as conceiving that Jude intended that they altogether served their sensitive and vegetative soul and as beasts followed their senses and lived in the lusts of the flesh not according to the spirit prosecuting those carnall objects with all industry which tend to preserve their present life Ii dicantur animales qui animae indulgent et ea quae ad vitam tuendam valent curiosius sectantur Gnostici animales sunt mortalia bona avidè concupiscunt usque adeo ut ecclesiam potius sibi desereÌ„dam putent quaÌ„ corporeis voluptatibus careant Justinian in loc Praesenti loco congruit ea significatio quâ animales dicuntur qui sectantur eas cupiditates quae sunt secundum animam sensitivam i.e. qui senfibus acsensuum voluptatibus obsequuntur Estius in loc and chusing rather to leave the church then to abridge themselves of any bodily pleasures And the Apostle by this word seems to me to make their bruitish sensuality and propensions to be the cause of their separation as if he said they will not live under the strict discipline where they must be curb'd and restrain'd from following their lusts no these sensualists will be alone by themselves in companies where they may have their fill of all sensual pleasures and where
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