AN EXPOSITION Of the EPISTLE of JUDE, Together With many large and uſefull DEDUCTIONS. Formerly Delivered In ſundry LECTURES in Chriſt-Church LONDON. ⟨May 24th. ⟩
BY WILLIAM JENKYN, Miniſter of the Goſpel of Jeſus Chriſt, AND PASTOR of the Church at Black-friars, LONDON.
The SECOND PART.
LONDON, Printed by Tho. Maxey, for SAMUEL GELLIBRAND, at the golden BALL in Paul's Church-yard, 1654.
IT cannot ſeeme ſtrange, that I who have lately given my ſelfe to the ſervice of your ſoules, ſhould now dedicate my Booke to you for that purpoſe. Nor can any wonder, ſince you have lately imitated your Predeceſſors, in the loving and unanimous Call of your (though now unworthy) Paſtor; that he ſhould endeavour to follow the ſteps of thoſe excellent ſervants of Chriſt your former Miniſters, who in their times both by Preaching and Printing beſtowed their labours upon you for your ſpirituall benefit.
I have frequently heard, that Black-fryars is one of thoſe places in London, commonly accounted and called by the name of Priviledged, in reſpect of ſundry civil Immunities beſtowed upon it. But what are all thoſe Political, in compariſon of the Spiritual priviledges which God hath afforded to you of this place? in regard whereof I much queſtion, whether any Congregation in London (I think I may take a far larger compaſs) hath been equal to you in the priviledg of enjoying ſo long a continuance of an Able, Orthodox, Soul-ſaving Miniſtry. Thoſe two excellent and eminently faithful Servants of Chriſt, Mr. Egerton, and Doctor Gouge (lately deceaſed) ſpent (as I am informed) about ſeventy years in their Miniſterial Labors among the people of Black-fryars.
The Goſpel in your Congregation hath continued (I think) beyond the remembrance of the oldeſt, (the Lord grant that it may outlive the youngeſt) now living among you. God hath, as it were, made his Sun to ſtand ſtill upon your Gibeah, and his Moon upon your Ajalon, to give you light to overcome your ſpirituall Enemies. How many learned, and pithy expoſitions, ſavoury diſcourſes, and excellent tractates have had their conception in your Pariſh, and their birth in your pulpit! You have enjoyed the monthly adminiſtration of the Lords Supper, (as your late reverend Paſtor informed me) theſe five and forty yeares, without any interruption. I mention not theſe things to occaſion your glorying in men, or any outward priviledges, but onely to put you upon ſelf-reflexion, and holy examination, how you have thriven in holineſſe under all theſe enjoyments: Church priviledges (I grant) are excellent mercies, in their kinde: Without the Ordinances, places are commonly as void of Civility as Chriſtianity; They are but magna latrocinia, dens of robbers, and places of prey, darke places of the Earth fill'd with violence. Church-priviledges, (ſo far forth as they are viſibly owned) make men viſible (ſaints in oppoſition to the world; yea and in their due and holy uſe, real and true ſaints in oppoſition to hypocrites. But notwithſtanding all theſe, the meanes of grace, without grace by thoſe meanes, leave thoſe who injoy them, in the ſame condition (in reſpect of any ſaving benefit) with thoſe who want them. Jer. 9.25, 26. Iſ. 29.1. 2 Hag. 12.14. Rom. 2.25.28, 29.The Arke at Shiloh, the ſacrifices devoured by Ariel, Circumciſion in the fleſh, The temple of the Lord, The Rock and Mannah, The Lords Supper at Corinth, &c.1 Cor. 11.20. Jer. 7.12. were priviledges which did not ſavingly profit the enjoyers, who were not holy by their holy things, but their holy things rather were made unholy by them. Nay, bare outward priviledges increaſe condemnation. The valley of viſion hath the heavyeſt burden. The Iſraelites who had (not monthly but) daily ſacraments, eating and drinking them every meal, were moſt ſeverely deſtroy•d. Theſe were but as Uriahs letters, which they carryed to their owne deſtruction. The higher Corazin and Bethſaida's elevation was, the greater was their downfall. Juſtice will pluck the unreformed, from the Altar of priviledges. Sermons do but heat hell, and Sacraments are but oyl and pitch to make its flame ſcald and conſume the more painfully. The barren oak was not ſo near curſing, as the barren fig-tree. Nor are weeds on the dunghill ſo near plucking up, as thoſe in the Garden; by none is the name of God ſo much diſhonoured, mercy ſo much abuſed, hypocriſie ſo odiouſly veiled, the power of godlineſſe ſo bitterly hated,Joh. 8.33. Rom. 1.27. as by many who have moſt enjoyed Church priviledges. Put not off your ſouls therefore (dear Chriſtians) with outward Priviledges without inward grace by thoſe Priviledges. What is it more to have a name to live, and to be ſpiritually dead, to have titular ſanctity and real impiety, then for a ſtarving man to be v•iced up for a plentiful houſe-keeper? When God had beſtowed upon Abram a new name, and changed it to Abraham he gave him alſo a new bleſſing. The unprofitable under the means of grace, are therfore worſe then thoſe who want thoſe means, becauſe they are not better, the more aſhip is laden with gold, the deeper ſhe ſinks, the more you are laden with golden priviledges, the deeper (if you miſcarry) wil be your deſtruction Though the Miniſters induſtry without ſucce•ſs, acquits him, yet it condemns his people. He may be ſincere, yet unſucceſsfull; but then the people in the mean time, if unprofitable, ſhew themſelvs hypocritical. You never commend your Miniſters but by getting the ſaving impreſſions of what they preach upon your hearts. Chriſt reproved the young man for calling him good Maſter, becauſe (ſaith Calvin) he had never received any ſaving good from Chriſt. The ſheep onely prayſe the care of the carefull ſhepherd, by their wool, milk, fruitfulneſſe and fatneſs. Let it never be ſaid, that God gives the food of life to you, (as a rich man gives a nurſe good dyet for the benefit of his child) onely for the thriving of ſtrangers. Be not as Indians, who go naked and beggarly in the midſt of all their heaps of gold. Let not ſermons be as jewels onely to hang in your ears, but let them be lockt up in the cabinets of your hearts. Conſider, ordinances are never yours, till you get the ſavour of them upon your ſpirits; Meat upon the table may be taken away, but not when by eating, 'tis turned into a mans ſubſtance. Books may be ſtoln out of a Scholars ſtudy, but a thouſand theeves can never take away the learning which he hath gotten into his head, by ſtudying thoſe Books. The grace of priviledges is onely ſafe. You ſhall be ſtript of theſe when you come to dye, but the grace of them will ſtick by you for ever. Chriſt may ſay to thoſe at the laſt day, depart, who have eat and drunk with him, and caſt out devils, but never will he ſay ſo, to thoſe who having eat and drunk with him, have alſo eat and drunk himſelf, who have caſt luſt out of their ſouls, and gotten a broken heart for ſin, or obtained the leaſt dramme of ſanctifying grace. Oh how much is a drop of inward holineſſe, better then a ſea of outward priviledges!
This book with which I here preſent you, is the ſecond part of my Expoſition upon the divine and excellent Epiſtle of Jude. The Apoſtles ſcope in writing this Epiſtle was to ſtir up theſe Chriſtians to oppoſe thoſe who would have ſeduced them to libertiniſm, and to contend for the faith, againſt thoſe who turned the grace of God into wantonneſſe, who allowed themſelves to live, or rather (like beaſts) to wallow in all filthineſſe, under pretence of advancing free grace; and who laboured to make the Saints by being Chriſtians to become Heathens, as the Apoſtles had made them of Heathens to become Chriſtians. The endeavor of ſatan was to drive people from one extream to another, and ſince he could not by keeping ſome under Judai•m, cauſe them to deny that Chriſt had purchaſed for them any liberty at all, he moſt earneſtly laboured by driving them to Atheiſm and looſeneſs, to make them beleive that n•w they had liberty to be as had as they would, and that the worſe they were, the better they were, & the lower they were in ſin, the higher in Chriſtian perfection: And hence it was that theſe later Epiſtles (one of the laſt whereof this of Jude was) are principally ſpent in oppoſing a feigned, workleſs lifeleſs faith, and in adminiſtring antidotes againſt thoſe doctrines of prophaneneſs and libertiniſm, wherewith the times grew the more infeſted, as the doctrine of grace grew the more to be cried up and advanced.
It is now a compleat year ſince I began to put pen to paper for the preparing this ſecond Part for the preſſe: And it might long ſince have been finiſhed, had not my many other employments hindred. It hath coſt me (I confeſs) ſome ſtudious hours; but the kind acceptance which my other Part hath found from the Church of God, encouraged me to look beyond the difficulty of the work, and made me unwilling to leave this Commentary longer unfiniſhed. I ſhal conclude with my earneſt & humble ſupplication to the Father of lights that this endeavour (among others) may advance the ſpiritual progreſs of the Church, and principally of you (my dear and beloved friends) ſo in grace here, that you may be fitted for glory hereafter. So prayes, Sirs,
THe ſecond Argument brought by our Apoſtle to incite theſe Chriſtians earneſtly to contend for the faith oppoſed by the Seducers, is taken from the certainty of the deſtruction of thoſe ungodly men. This argument he handles from the fourth to the ſeventeenth verſe. In the managing whereof, having firſt mentioned ſundry examples of Gods judgments which befell the great ſinners of former times, ver. 5, 6, 7. (of which largely I have ſpoken before) he now ſecondly adds, that theſe ſeducers lived in the very ſame ſins which God had puniſh'd in thoſe ſinners of old; and this he proſecutes in the eighth, ninth and tenth verſes. And then thirdly, from v. 10. to 17. he infers and amplifies this Concluſion, Wo to them, v. 11. q. d. Therfore theſe ſeducers ſhall likewiſe periſh.
2This eighth verſe then, being part of that ſecond Branch, wherein the Apoſtle ſhews that theſe ſeducers lived in the ſame ſins which God had puniſh'd in others, contains (as hath been ſaid pag. 612.) theſe two parts.
In the firſt, The faults wherewith, &c. I conſidered,
1 Their ſpecification; and their faults were of two ſorts.
2 Their amplification in theſe words [Likewiſe alſo:] They ſinn'd both as the former ſinners had done, and although they knew that they had been puniſhed by God for ſinning.
The ſecond part, viz. the fountain from which theſe their faults iſſued, was, their ſpiritual ſleeping and dreaming, contained in the word [dreamers.]
Concerning the firſt fault wherewith the ſeducers are charged; viz. defiling the fleſh, I have ſpoken pag. 613, 614. &c. of the former Part.
Of the ſecond, viz. Oppoſing of Authority, I have alſo ſpoken at large in its firſt branch, viz. the deſpiſing of dominion. I now proceed to ſpeak of it in the ſecond branch, contained in theſe words, They ſpeak evill of dignities.
1 Great is the audacious extravagancy of an unmortified tongue:Obſerv. 1 James (chap. 3.6. ) calls it a fire; and here we ſee it aſpires like fire,〈…〉〈 in non-Latin alphabet 〉. Jam 3.5. and moves upward, and faſtens upon ſuch things as were much above it: Peter ſaith, Theſe Seducers are not affaid to ſpeak evill of Dignities, 2 Pet. 2.10. the tongue ſet on fire by hell below, fires even upon thoſe which are called gods, and are in the hihgeſt and moſt eminent degree: the tongue ſpeaketh proud things, Pſal. 12.3. In the mouth of the fooliſh is the rod of pride, Pro. 14.3. In which place the fools tongue may either be termed a rod of pride, which for proud ſpeaking ſhall whip the fool himſelf; or elſe a rod which by the fools proud ſpeaking whips and laſheth any other. The Septuagint read it, The fools tongue is〈…〉〈 in non-Latin alphabet 〉, a rod of reproach: and ſome conceive in uſing the word rod, Gr. **(according to ſome)〈…〉〈 in non-Latin alphabet 〉, Solomon alludes to the cuſtom of Magicians, who by their Rods were wont to do their magical exploits and falſe miracles of transforming,Exod. 7.12. metamorphoſing and changing the ſhapes of things; as if theſe proud railers by the rods of their tongues,Leviter volat ſermo, ſed graviter vulnerat; leviter tranſit, ſed graviter urit; leviter profertur, ſed non leviter revocatur; facilè volat, atque adeo facilè violat charitatem. Bern. Serm. de trip. cuſt. their revilings and ſlanderous reproaches, did labour to metamorphiſe and transform men, making the honourable to appear baſe, the learned moſt illiterate, the upright moſt diſhoneſt, &c. The pride of the heart is moſt frequently diſcovered by the tongue: Rabſhakeh threatned he would make them eat their own dung, and drink their own piſſe ▪ the tongue threatens God himſelf, Iſa. 14.13. I will aſcend into the heavens, I will exalt my throne above the ſtars of God. Talk no more exceeding proudly (ſaith Hannah) 1 Sam. 2.3. They ſet their mouth againſt the heavens, and their tongue walketh9 through the earth. Pſal. 73.9. Our tongues are our own, who is Lord over us? Pſal. 12.7. The tongue, though ſmall, oppoſeth the greateſt. It was a gracious care of David, to take heed to his tongue, Pſal. 39.1. Mans glory, (his tongue) muſt not be imployed againſt Gods glory, or the Magiſtrates (here call'd Glories.) The tongue, of which we had not the uſe, till we had the uſe of reaſon; was never appointed to the uſed without reaſon, for pride and paſſion. He who made the tongue ſoft and pliable, all fleſh without a bone in it, teacheth us that it ſhould not be harſh, rugged, and proud in its expreſſions: the double rail or hedg of the teeth and lips, ſhews that this wild beaſt is very unruly,Jam. 3.8. and that it ought to be kept in. The beſt way to keep the fire from breaking out at the Chimney,〈…〉〈 in non-Latin alphabet 〉. is to quench the coals upon the hearth; a cool and humble heart wil abate the heat of the fiery tongue.
2. Dignities lie open to the laſh of the tongue. Obſervat. 2
The more eminent the perſon, the more cenſured is his action: the higheſt towers are moſt frequently blaſted with lightning; nor power, nor innocency can protect from imputations. The fire of the tongue dares touch even laurel**Which lightning (they ſay) never blaſteth.; the ſword of the mouth will adventure even upon the mouth of the ſword ▪ When Saul was choſen, and carryed and lifted up with higheſt acclamations, the ſons of Belial deſpiſed him. 1 Sam. 10.27It is a vain ambition to expect the good word of all. Its an equall weakneſſe to be proud of the applauſe, and impatient under the reproaches of the multitude: the care of all eſpecially of governors, ſhould be rather to be worthy of honor, then to receive honor; rather to be honourable, then honoured; and not ſo much to ſeek quiet abroad, as in themſelves, and the conſcience of their upright and ſincere endeavors. Its better to deſerve well, and to hear ill; then to deſerve ill, and to hear well.
3. Obſervat. 3Magiſtrates ſhould take heed of blemiſhing their10 dignity and loſing their glory. The Apoſtle here cals them dignities or glories: And to maintain their glory, 'tis not enough to be magnificent and outwardly pompous in their attendance, apparel, diet buildings, &c. but let them ſhew themſelves dignities, 1 In their entrance into their places: and 2. in their deportment when they are entred. 1. For their entrance, let it not be ſordid and unworthy, in the way of ſuing by freinds, mony &c. Such ſhould be prefer'd, not as would have places, but ſuch as places would have. Olives, Vines, Fig-trees refuſe their honours; brambles catch hold on preferment. Sauls modeſty in hiding himſelf when choſen King, detracted not from his dignity when he accepted it. Cùm omnia faceret ut imperare deberet, nihil faciebat ut imperaret.It was an high commendation of Theod•ſius the Emperor, that when he had done all that could make him worthy to rule, he would do nothing that he might rule: The worthieſt to govern, are they often who think themſelves unworthieſt. Eò dignior erat quo magis ſe clamabat indignum. Hier. in Epitaph. Nepot.Let Chriſt herein be the pattern, who humbled himſelf, but he left his exaltation to his Father. How is dignity debaſed, when they are advanced, not who deſerve beſt, but bid faireſt? when mony makes the Magiſtrate, and ſhall provide preferment for him, who is not at all fit for that. What wonder is it to ſee that they who buy their places deer, ſhould afterward ſell juſtice deer alſo? 2 In their deportment when they are entred; let Magiſtrates keep up their glory by wiſdome and underſtanding; if no Chriſtian, much leſſe muſt a Magiſtrate be a child in underſtanding: A fool cannot be harmleſſe. A King in our Engliſh expreſſion imports as much as cunning,From the old Saxon word koning. or knowing. Wiſdome makes a mans, eſpecially a Magiſtrates face to ſhine: Wiſdome and Magiſtracy caſt a reciprocal luſtre upon one another: Solomons wiſdom made him more glorious and ſought to, then his wealth. It was a notable ſpeech of our Henry the firſt, A King without Learning is but a crowned aſſe: That creature is but contemptible under the richeſt11 ornaments. If a rulers calling hinders him from the ſtudy of many commendable parts of Learning, yet let it put him upon ſuch ſtudies as are neceſſarily requiſite to the underſtanding of government;Prov. 14.8. The wiſdom of the prudent is to underſtand his way. 2 To preſerve dignity, a Magiſtrate in his place muſt carry himſelf couragiouſly. Solomons throne was beſet with Lions, not with Apes; they who oppoſe vice, had need of heroical ſpirits; cowards are fitter to be ſlaves then rulers. A Magiſtrate in his own cauſe, ſhould be as flexible as a reed; in the cauſe of God, as ſtiffe as an oak; a timorous ruler is a Hare in a Lions skin: All dare meddle with him, who dares meddle with none. And its juſt with God, that he ſhould ſuffer by the ſubjects, who dares not make their ſins ſuffer by him. 3. Let dignity be upheld by the hatred of covetouſneſſe, baſe and filthy lucre; how unſeemly is it for a golden ſpade to dig in a dunghill? for the robe of an Emperor to ſtop an oven? Let not theſe who are called Gods, grovel in the earth; what is not cheap to him, to whom mony is dear? How unfit is it for a Magiſtrate to ſoar high in reſpect of his place, and at the ſame time (like the kite) to have his eye fixed upon the dunghill, or carrion! It's the judgment of God againſt covetouſneſſe, that they who follow gain as their God, ſhall yet account another a baſe miſer for doing ſo. It was a noble ſpeech of Themiſtocles, who ſeeing a precious ſtone upon the ground, bid another take it up; For thou (ſaid he) art not Themiſtocles. 4. To preſerve dignitie, let Magiſtrates carry themſelves uſefully, induſtriouſly, for the publick good. There's a neer conjunction between dignity and duty: The ſhadow of honor attends upon the body of ſervice. It was a true ſpeech of the wiſe old counſellers to Rehoboam, 1 Kings 12.7. If thou wilt be a ſervant to this people &c. they will be thy ſervants. The tree which is moſt deeply rooted, flouriſheth and ſpreads moſt, and the perſon who is moſt deeply and12 lowly engaged in ſervice, ſhall beſt flouriſh and ſpread in renown. Empty are thoſe Titles which are only obtained by Birth, Retinue and Favour, &c. The Titles of Moſt Illuſtrious, Excellency, Right Honourable, &c. beſtowed upon an uprofitable Governor, are but nick names and upbraidings for his not being what he ſhould, and is ſaid to be; and as unduly given him, as the names of wholeſome drugs are put upon empty boxes in the Apothecaries ſhop. 5. Let Dignity be upheld with piety. Holineſs is the luſtre of all other accompliſhments, and the moſt laſting foundation of honour: They that honour me, will I honour. If Religion at the Bar make the profane Magiſtrate to tremble, much more may Religion on the Bench diſmay a profane Offender: When the Luſts of wicked Subjects make them willingly to reproach Religious Rulers, their conſciences ſhall make them unwillingly to honor them. Never did thoſe Magiſtrates long preſerve their owne names, who ſuffered Gods to be profaned. The greateſt Potentate on earth cannot be looſe and ungodly by Authority; their place will not bear them out in it. Religion is no diſparagement to Magiſtracy. How needleſs, how unſutable is it for great ones to fear nothing more then to have a name to fear God?
4. Obſerv. 4.How highly is God provoked, when he makes theſe Dignities and Glories unglorious! It's no ſmall offence that puts the Lord upon pouring contempt upon Princes; that makes him ſtain the pride of their glory, and cover it with ſhameful ſpewing: When Manaſſeh ſhall be fetterd, Jehoiakim be a broken Idol, buried with the buriall of an Aſſe,Jer. 22.19, 24 and the Signet upon his right hand plucked thence, and thrown on the dunghil, Nebuchadnezzar turned into a Beaſt, &c. when the Lord deals thus with Rulers; they ſhould look beyond a rebellious head-ſtrong people: they have Neg•tium cum Deo: Their work is to look inward and upward, to ſtudy what their ſin hath been, which hath incenſed13 God to debaſe that which he commands all other to honour. If the Lord ſuffer people to caſt off the yoak of their obedience to Princes; ſurely Princes did firſt caſt off the yoak of obedience to God. 1 Sam. 2.30.They who deſpiſe God ſhall be lightly eſteemed. If it be the Lord who ſubdues the people under Princes,Pſal. 18.47 it is he that ſubdues Princes under their people: Its God who ſtilleth the noiſe of the ſeas, and the tumult of the people:Pſal. 65.7. If he remove the banks and bounds of his protection, the proud waves both of ſeas and popular tumults will overflow the higheſt mountains. If at any time Princes are overborn by ſuch an overflowing ſcourge, let them examine themſelves whether they have not tranſgreſſed the bounds of Gods Commandments; whether if God deal with them as with Saul, Manaſſeh, Nebuchadnezar, Zedekiah, Jehu, Jeroboam, they have not with them, been diſobedient, idolatrous, proud, oppreſſive, &c. The alterations of Governors and Governments, peculiarly belong to Gods Prerogative Royal He rul•th in the kingdom of men, giveth it to whomſoever he will, and ſetteth up over it the baſeſt of men. And the putting of proud Princes and people, upon an holy and humble conſideration hereof, (which can never be, unleſs not only his bare permiſſion, but even his poſitive working, and ſuch as flowes from his effectual Ordination, be acknowledged) is clearly intimated in Scripture,Dan. 4.17 to be one main end of the ſevere diſpenſations of providence, in the pulling down of Governments and debaſing of Dignities.
5. Obſerv 5.Its lawful for Magiſtrates to preſerve their Authority by a certain external, though decent and moderate Pomp and Majeſty. They may lawfully uſe and receive titles of honour, and have Attendance, Apparel, Buildings, Dyet ſutable to their Dignities; the Spirit of God here calls them Dignities, or Glories: Paul, Act. 26.25 gave to Feſtus the title of Moſt Noble: God himſelfe hath caſt upon Rulers a beam of his Glory:Pſal. 21.5. Honour and14 Majeſty hath God laid upon them: The moſt high God (ſaith Daniel) gave Nebuchadnezzar a Kingdom,Dan. 5 18, 19. and Majeſty, and Glory, and Honour. Faithful and godly Joſeph,Gen. 41. when advanced, was adorned with Pharaohs Ring, and a gold Chain, arraied in Veſtures of fine linnen, riding in the ſecond Chariot which Pharaoh had, they crying before him, Bow the knee. Jude here puts Dominion and Dignities together. Magiſtracy deek'd with Dignity, is oft hated and envyed; and ſtrip'd of Dignity, is alwayes ſcorn'd and contemned: This the Fomenters of Anarchical confuſsions well know, who endeavour to overthrow Dignities, that they may thereby deſtroy Dominions: Nor yet ought Magiſtrates to pleaſe themſelves with Titles and Dignities, empty of that goodneſs and worth which ſhould accompany and adorn Greatneſs: They ſhould not ſo affect the Title, as to neglect the thing and work whereof their Titles admoniſh them. Glorious Titles and Dignities, contradicted by a wicked and undue deportment, proclaim equally both the ſin and ſhame of thoſe upon whom they are caſt. Prohibiti ſunt mated•ci, non juſſi ſunt ſacrificiis honorari. Aug. q. 86. in ExodTo conclude, though Rulers ſhould be honoured, yet not adored: They ſhould ſo endure to be acknowledged the peoples Superiours, as to fear to be accounted Gods Equals: Soon was Herod the food of wormes, when he patiently endured to have his voice cryed up for the voice of God. Hiſtorians mention the Sacrilegious impiety of D•mitian, who would be called by the people,Suet. in vita Dom. cap. 13. The Lord our God: To theſe may be added the proud uſurpations of the Pope, who exalts himſelf above all that is called God; who pretends to pardon ſin, and to be the head of the Church; and of thoſe Princes that have taken the Title of moſt Mighty, moſt Invincible, &c.
6. Obſerv. ult.Its our duty to be cautioned againſt flattering of Governors. They are Dignities and Glories, but ſhould not dazzle our eyes into a ſinful winking at their ſins. Though they are not to be reviled, yet neither ſoothed15 when they offend God. What ill have Governors deſerved at our hands, that we ſhould in ſtead of friends,Honor quo praediti ſunt non eſt vitiorum integumentum. be their flatterers? & that they only of all the men in the world ſhould be without friends, that is, reprovers? We muſt honour them in ſtead of, not againſt God; Say unto the King and Queen, humble your ſelves;Jer. 13.18. 1 Sam. 15.29. 1 King. 18.18. Iſai. 39 6. More then once we read that Samuel reproved Saul; nor did Nathan ſpare David; Eliah, Ahab; Iſaiah, Hezekiah; the Buptiſt, Herod. The danger of flattering Rulers, reacheth beyond themſelves. The ſoothing of ſuch in ſin is the caſting of a bag of poyſon into a common fountain, ſe•ving for the uſe of the whole City. Nor yet ought the reprehending of publick perſons to be practiſed without much prudence; leſt by it the diſeaſe be rather irritated then cured. Singular was the wiſdom of Nathan to draw the ſentence of David againſt himſelf out of his own mouth. 1 Sam. 2 1. 1 King, 20 39.Nor do all ſorts of faults require the ſame ſeverity in reproving: ſome ſins are warts, others are••l•ers; ſome are ſecret, and then the plaiſter ſhould not be broader then the ſore; the reprehenſion more open then the offence: Care is to be had leſt Reprehenſion degenerate into Sedition: Preachers for Converſion ſhould have another aime: In ſhort, in every reproof, difference is to be put between the perſon and Office of the Magiſtrate: The Dignity of the Office ſhould not ſuffer for the vices of the perſon; nor ſhould the vices of the perſon be ſpared for the Dignity of the Office.
This for the ſpecification of the faults of theſe Seducers, which was the firſt Branch in the firſt part of the Text: The ſecond branch of this firſt part of the Text followes, viz, the aggravation of theſe faults, in that the Apoſtle ſaith, that theſe Seducers ſinned likewiſe alſo. In which two words the Apoſtle expreſſeth a twofold aggravation of their ſins.
16The firſt ſtands in the harmony or conſent between the ſins of theſe Seducers, and the wickedneſs of thoſe who went before them: they ſinned likewiſe.
2. The ſecond ſtands in the obſtinacy of theſe ſinners in their impieties,Similiter tamen. they ſinning alſo, or (as Beza reads it) notwithſtanding they knew the forementioned ſevere judgements which had befallen the former ſinners for their impieties.
I ſhall but briefly touch upon both theſe by way of Explication, the difficulty not being great, although the matter contained in them profitable.
1. Explicat. 1.The Harmony or conſent of theſe Seducers with former ſinners in their wickedneſs, is expreſt in this word〈…〉〈 in non-Latin alphabet 〉, Likewiſe; a word importing as much as did thoſe words in the ſeventh verſe, where the Apoſtle ſaith, that the Cities about Sodom and Gomorrha, did〈…〉〈 in non-Latin alphabet 〉, In like manner give themſelves, &c. If it be demanded, Wherein that agreement or conſent which was between theſe Seducers and former ſinners did conſiſt? It is anſwered by ſome, That the Apoſtle did not intend that theſe Seducers did walk preciſely in the ſame particular ſins in which the forementioned ſinners, the Iſraelites, Angels, Sodomites had lived; or that they did trace them〈…〉〈 in non-Latin alphabet 〉, ſtep by ſtep in every ſeveral ſort of wickedneſs, but only that they were in the general, very grievous and hainous ſinners, as thoſe of old were, giving themſelves with them over to all manner of impiety.
But comparing the practices of theſe Seducers with the ſins wherewith the Iſraelites, Angels, Sodomites were charged, as alſo conſidering the word [Likewiſe] moſt properly imports ſuch a connexion of this verſe with the former, as whereby is intended that theſe Seducers imitated thoſe former ſinners in thoſe very ſins which were before by the Apoſtle mentioned;Ver. 5, 6, 7. I conceive it17 may be beſt anſwered; that the agreement here mentioned by Jude, between the former and latter ſinners, was an agreement in the ſame ſins for ſort and kind; and that he intends, as the Iſralites and Angels proudly refuſed to yeeld due obedience and ſubjection to God; the former rebelling againſt God who governed them immedi•tely,Videtur Judas indicare Gnoſticos Sodomitis fuiſſe ſimiles, quaſi eo rum improbitatem imitarentur. Vid. Juſtinian. in loc. the latter deſpiſing that government which he exerciſed over them by his ſervant Moſes: and as the Sodomites ſin'd by ſenſual filthineſſe and carnal uncleanneſs; in like manner did theſe Seducers defile the fleſh, and deſpiſe dominions, &c. And yet I doubt not, but withall the Apoſtle in this word [likewiſe] inſinuates a further agreement between theſe former and and later ſinners; and that was in the ſame puniſhment which was likewiſe to fall upon thoſe who lived in the ſame ſins, for which they of old were puniſhed.
The ſecond aggravation of the wickedneſſe of theſe ſeducers, is taken from their obſtinacie in ſinning, contained in this expreſſion,〈…〉〈 in non-Latin alphabet 〉, alſo, or notwithſtanding; noting, that theſe ſeducers ſin'd, although they well knew what judgments of God had befallen the forementioned ſinners, for the very ſame ſinnes whereof they were guilty. Theſe Angels, Iſralites, Sodomites had been whipt (as it were) before their eyes; God had laid them before them for a〈…〉〈 in non-Latin alphabet 〉(as Jude ſpake before) an example to them who after ſhould live ungodly. Ver. 7.Theſe judgments were as a buoy before the ankre, to prevent the daſhing of future generations againſt the ſame deſtruction. Yet theſe ſeducers ſinn'd notwithſtanding theſe judgments of God upon thoſe of old;Rom. 1 32. like a theef, ſo mad upon cutting a purſe, that he commits that offence, even under the gallows whereon one was newly hanged for the ſame fault.
1. Great is our proneneſs to follow corrupt example. Obſervat. 1Of this before pag. 572 of the former part.
182. Obſerv. 2There is a proneneſs to ſin in every age of the world. Iſraelites, and Sodomites before, and theſe ſeducers afterward provoke God. A doctrine that puts the godly upon a holy both contention againſt, and contentation under the iniquity of their times; they ſhould be both patient, and zealous; patient, to ſhew their ſubmiſſion to Gods providence:Eccleſ. 7.10. Zealous, to preſerve their own purity; they muſt ſhine as lights in the midſt of a crooked generation. Even the godly are as ready to favour of the follies of their generation, as waters to receive a tang from the earth, through which they run. 1 Pet. 4.4.Of this ſee more pag. 605 of the former part.
3. Obſerv. 3The wicked agree in ſinning; they run together into the ſame exceſs of riot. Hand may joyn in hand againſt holineſſe: This unity is but conſpiracy, it's againſt unity, trin'unity. Gods people ſhould be aſham'd of their diviſions even by the example of ſinners. Of this more pag. 571. Part 1.
4. Obſerv. 4Greateſt ſeverities are in themſelves inſufficient to work upon ſinners. Theſe Seducers ſinned notwithanding the puniſhing of the ſame ſins formerly. What a calamitous catalogue of Judgments do we find mentioned by Amos chap. Amos 4.6, 7.8, &c.4? and though all of them had been inflicted upon the people, yet did not the puniſhed return to the Lord. They turn not (ſaith the Prophet, Iſai. 9.13. )Iſa 9.13. Lev. 26.39. to him that ſmiteth, neither do they ſeek the Lord of Hoſts. And Lev. 26.39. it is not threatned only as a judgment, that the people ſhould be carried into their enemies land, but (which is far worſe) that there they ſhould pine away in their iniquities, though their Liberties, eſtates, lives were conſumed, yet their ſins outliv'd them, and remained: Their iniquities did not pine away in them, but they in their iniquites. The Prophet Hoſea, Hoſ. 13.13. Compares them to a fooliſh child, that ſtayes in the place of breaking forth of children; men may be in troubles, and yet rather dye19 there, then ſeek by repentance to be delivered; like as the Prophet in that place uſeth the compariſon of a fooliſh child, which though in a dark ſtifling womb, there continues, though to the deſtruction of it ſelf and mother. Ther's an inſufficiency in all outward diſpenſations, to change the diſpoſition of the heart; the back may be broken, and yet the heart remain unbroken: Though divels be thruſt down into, and tormented in hell, yet they ever continue proud and unreformed. Ahaz treſpaſs'd the more,2 Chron. 28.22. the more he was diſtreſſed; judgments may irritate, not remove ſin: They may make us to fret and rage by ſtopping us in a way of ſin; (as a dam makes the torrent the more to riſe and ſwell) but they cannot turn or dry up a ſtream of corruption. Reſiſtance occaſions it to break forth afterward with the greater violence: Great wounds cannot work in us good wils: unleſſe grace doth inwardly renew us, as well as troubles outwardly reſtrain us, there will be no true turning to God. The more God ſtop'd Baalam in his way, the more mad he was to be going on; a man who is ſtopt in the ſtreet with a cart, is not made thereby out of love with his journie, but the more reſolved to go on, the faſter afterward: It's a ſingular mercy when an affliction is wrought into us; if God hath a mind to do us good, he will make us good by all our troubles. This is the depth of miſery, for God to ſay, let him that is filthy notwithſtanding his waſhing, continue ſo ſtill: Conſider in every trouble, thy work is with God, and that not only to obſerve him ſending of it, but to beg his bleſſing upon it. Beſeech him that no wind may go down, till it hath blown thee nearer thy haven; to take off no plaiſter till thy ſores be healed; pray not ſo much with Pharaoh, to have the frogs, as with David, to have thy ſins taken away: Calamities are then removed in mercy, when ſanctified before they are removed; Love me not Lord, (ſaid Auguſtine) with that love wherewith20 thou putteſt one out of the way,Non quo extrudis de viâ, ſed quo corrigis devium. but reduceſt him that is wandring.
And this for the firſt part of this verſe, viz. the faults wherewith theſe ſeducers were charged, as they have been conſidered both in their ſpecification and aggravation; The ſecond follows, The fountain from which theſe faults iſſued, intended in this expreſſion, Filthy dreamers.
In the explication hereof, I ſhall ſhew in what ſenſe the Apoſtle here gives theſe ſeducers this title, and withall the ſin and miſery in being ſuch as this title imports.
The word here interpreted filthy dreamers, in the Greek is〈…〉〈 in non-Latin alphabet 〉,〈…〉〈 in non-Latin alphabet 〉qui videt in ſomnia. ſignifying properly ſuch who are dreaming in ſleep. Beza renders the word ſopiti, ſuch who are faſt or ſound aſleep, in a deep dead ſleep. Eraſmus and Vatablus,〈…〉〈 in non-Latin alphabet 〉, Ariſt. Deluſi in ſomniis; ſuch who are deluded in dreams. The Vulgar wholly omits the tranſlation of the word; but the word properly ſignifies ſuch who in their ſleep are dreaming; and thus Joſeph is called〈…〉〈 in non-Latin alphabet 〉a dreamer, and Acts 2.17. It's ſaid, your old men〈…〉〈 in non-Latin alphabet 〉, ſhall dream dreams (importing likewiſe thus to dream in ſleep.) And theſe of whom our Apoſtle here ſpeaks, may be termed dreamers in ſleep, either 1. In a proper, or 2. In a metaphorical ſenſe. If 1. In a proper ſenſe, then theſe ſeducers were dreamers in their natural and bodily reſt and ſleep; thus they, mentioned Acts. 2.17. dreamed dreams in their naturall ſleep, and thus Gagneius, Vatablus, Salmeron underſtand this place; as if the Apoſtle had intended,Redundat effuſior libido vſque ad nocturnas inter dormiendum pollutiones Vatab. that theſe impure ſeducers did put forth and expreſſe their filthy luſtfulneſſe in their very dreams, when they were aſleep. Thus likewiſe our own learned interpreters underſtood this dreaming in ſleep, as is plain by their rendring the word〈…〉〈 in non-Latin alphabet 〉, by filthy21 dreamers, as conceiving that theſe ſeducers in their unclean dreams had defiled and polluted their bodies when they were in their naturall ſleep; not that the word〈…〉〈 in non-Latin alphabet 〉admits of the interpretation of (fil•hy dreams) by the force of its own ſignification, (it's Acts 2.17. uſ'd in a good ſenſe, namely of holy and pure dreaming) but the foreſaid interpreters were pleaſ'd ſo to refer this word to the following expreſſion, viz. (defile the fleſh) that they interpreted it of that dreaming in ſleep wherein theſe ſeducers defiled their bodies by nocturnal pollutions; which uncleanneſſe (as ſome think) is the ſame with that of him mentioned, Lev. 15.16. Whoſe ſeed went from him. A ſtrong inducement hence may be gathered (that I may note it by the way) for every one, as to hate that odious, and I fear, too common a ſin of ſelf-pollution (which by ſome Caſuiſts is accounted a greater ſin then adultery; and by others to have even murder in it) ſo to keep their hearts with all diligence, from thoſe impure thoughts in the day-time, which may otherwiſe make them filthy dreamers in the night; and when they go to ſleep, to beſeech God to keep the key of their phanſie, that ſo it may not run out into dreaming impurely.
But ſecondly, others (and thoſe the moſt) better interpret this dreaming whereof Jude ſpeaks, metaphorically, or in a borrowed ſenſe; conceiving that the Apoſtle here in calling theſe ſeducers dreamers in ſleep, doth compare them to ſuch: and that,
1. In reſpect of ſleeping,〈…〉〈 in non-Latin alphabet 〉. Septuag. theſe ſeducers may be compared to dreamers in ſleep; they were ſpiritually drown'd, overwhelmed in a deep, ſound ſleep of ſin; ſuch a deep ſleep as the Prophet mentions, Iſa. 29.10. Iſa. 29.10The Lord hath poured upon you the ſpirit of a deep ſleep, a dead and midnight ſleep. 1 Theſ. 5.6. Let us not ſleep as do others, Matth. 25.5. while the bridegrome tarried, they all ſlumbred and ſlept,22 &c. This ſpiritual ſleep in ſin is threefold, (as divines obſerve) 1. That natural ſleep whereby every one is overtaken, and is both unable and unwilling to move himſelf to the leaſt ſupernaturall good, till God awake him by his ſpirit, and effectually ſay unto him, Awake thou that ſleepeſt, and ſtand up from the dead. 2. That ſlumber, or the remaines of that natural ſleep in the godly, continuing in them, even after they are awakened out of their dead ſleep of nature; they being hereby oft overtaken with ſpiritual ſlumber, by reaſon of the relicks of ſin ſtill abiding in them. This the Spouſe acknowledgeth, Cant. 5.2. I ſleep, but my heart waketh. 3. The third is a judicial and penal increaſe of that naturall ſleep, and that deadneſſe of heart, by the cuſtom and continuance in ſin. This is properly that forementioned deep ſleep, Iſa. 29.10. pour'd upon the impenitent Jewes; and this laſt is that which is here attributed to theſe ſeducers. And in two reſpects may ſuch ſinners be compared to men in a deep ſleep.
1. In regard of the cauſes. 2. The effects of ſleep.
1 The cauſes of ſleep. 1. The ſleep of the body cometh from obſtruction and binding up of the ſenſes by vapours which ariſe out of the ſtomack, ſo the ſpirituall fumes of worldly cares and deſires obſtruct the ſenſes of the ſoul:Luke 21.34. therfore our Saviour ſpeaks of being oppreſſed, or overcharged with ſurfetting and drunkenneſſe; Proſperitie is a vapour, which if it overcome not, yet weakneth the brain, as ſtrong waters do. This was the cauſe of Davids, and Solomons, and Aſa's ſleep.
2. Sleep ariſeth from wearineſſe and want of ſpirits; and there is a wearineſſe cauſing ſpiritual ſleep, namely that which ariſeth from too much expence of the ſtrength of the ſoul upon other matters, impertinencies that concern not its true happineſſe and welfare.
3. Oft ſleep comes from want of exerciſe, and when there is a ceſſation from ſpirituall exerciſes, Prayer, Hearing, Sacraments, Meditation; there followeth23 a ſpiritual ſleep; theſe are the fewel of grace; and he that will not exerciſe himſelf to godlineſſe,Tim. 4 7. ſhall never keep himſelf long awake.
4. Sleep may come from ſleepy yawning, and ſl•thfull company, the company of ſpiritual ſluggards cauſeth ſpirituall ſleep; cold formal perſons caſt a damp upon the heat of others;Spirituale gelicidium. Ameſ. frozen company derive a ſpirituall icineſſe into the ſouls of thoſe who converſe much with them.
5. Some are made to ſleep by ſinging and muſick: and many by the flatteries and ſinful ſoothing of falſe doctrines, of Libertiniſm, or Arminianiſm &c. and by the unfaithfulneſſe of thoſe who dare not reprove for, but ſooth in ſin, are caſt into a ſpirituall ſleep.
2. Sinners may be compared to men in a deep ſleep, in regard of the effects of ſleep, and that in reſpect 1 of their want of ſhame and baſhfulneſſe in ſin; they who are aſleep,Jer. 8.12. though their nakedneſſe (with Noah's) be uncovered, yet they bluſh not; theſe ſeducers proclaimed their ſin like Sodome. See before Part 1. concerning the word〈…〉〈 in non-Latin alphabet 〉; they could not bluſh, ſaith the Prophet; a bluſhing colour is not the colour of ſuch mpudent ones. 2. Of their unarmedneſſe, and liableneſſe to danger: in ſleep, the preciouſeſt thing men carry about them, may be taken away without reſiſtance; they ſuffer that to be looſe which they held faſt before, be it never ſo rich a jewel. Siſera was ſlain in his ſleep, and Iſhboſheth upon his bed, and in ſpiritual ſleep, men ſuffer the precious jewel of truth, and the profeſſion thereof to be wrung from them, and may be rob'd of all that good which ever they had. There's no tentation, ſin, judgment, but a ſleeping Chriſtian is expoſed to, he is a field without a fence, a City without a watch, he hinders no invader, he is ruin'd without reſiſtance. In the approach of judgments, he is naked; he makes not the name of the Lord his ſtrong tower, he cannot act faith to cloſe up himſelf in the wounds of Jeſus Chriſt: The people of God24 in the midſt of troubles are above them, whereas wicked men, though without trials, are ever expoſed to them; they fence their eſtates, families, &c. not their ſouls. 3. In reſpect of unactiveneſſe, and being without motion; men in a deep ſleep are without ſenſe and motion; wicked men act not, move not holily; what they do, they do without delight; they are Summer-ſluggards, harveſt-ſleepers, though the work be great, there's no working A ſleeping ſiner works not out his ſalvation, he offers no violence to the kingdom of heaven, he ſtrives not to enter the ſtrait gate, he wreſtles not in prayer, he lives as if he had nothing to do in the world; heaven is not his buſineſſe: he is, but he lives not; he is a ſpirituall drone, a mute, a cyphar, a nullity, a ſuperfluity in the world;Jer. 13. like Jeremiahs rotten girdle, or bad figs;Ezek. 15. or like Ezekiels Vine-branches, weak and unfruitful, good for nothing but the fire, not fit to make beams or rafters of; ſuch a kind of reſt as this to a Saint, would be his greateſt unquietneſſe, unſerviceableneſſe is a kind of hell upon earth to a godly man. 4. In reſpect of unwillingneſs to be diſturb'd, ſtird or diſquieted men diſpoſed to ſleep, deſire to be alone; they who are ſpiritually ſleepy, avoid ſuch company as would rouze them from their ſloth; they compoſe themſelves to reſt, draw the curtains, put out the candle, are afraid to be diſquieted by the light, they are loth to do what they know, and to know what either they do or ſhould do. 1 Theſſ. 5. •They that ſleep (ſaith the Apoſtle) ſleep in the night; they are angry with the Word and Miniſters, becauſe they wil not let them ſleep quietly in ſin: Such as will let them alone in ſin and never diſturb them, are the quiet honeſt men;〈…〉〈 in non-Latin alphabet 〉, i.e. perinde ſtolidi ac rationis expertes; ac ſi omnes ſenſus haberent penitus ſopitos. B•za in loc. they wil not endure wholeſome words, ſound doctrine. 5. And eſpecially, in reſpect of inſenſibleneſſe, ſtupidity, blockiſhneſſe; men in a deep ſleep feel nothing that is done to them: This (I conceive) Jude principally aimes at, for likewiſe alſo (or notwithſtanding) (ſaith he) they knew the judgments25 of God upon others, yet ſtil they ſin'd, they ſlept: ſo ſenſleſſe and ſtupid were they!Sed et ſtupida impudentia denotari poteſt, ut non abſtineant ab omni foeditate, à qua etiam nequiſſimi abhorrent, niſi ſomnus pudorem et ſenſum tollat. Lo•in. in loc. 〈…〉〈 in non-Latin alphabet 〉. 2 Tim. 4.2. Epheſ. 4.19. 〈…〉〈 in non-Latin alphabet 〉Rom. 11 8〈…〉〈 in non-Latin alphabet 〉. their conſciences were ſeared with an hot iron, paſt feeling, bound up by a deep benummedneſs cauſed by cuſtome in ſin: this was that deep ſleep poured upon them by God, like that which befell Adam, whereby though a rib was taken out of him, yet he perceived it not: like that alſo of Saul, Siſera and Jonah. The Apoſtle expreſſeth it by that ſignificant word〈…〉〈 in non-Latin alphabet 〉, Rom. 11.8. we tranſlate it ſlumber: it ſignifies (ſay ſome) midnight ſl•ep, which is the time when men are moſt throughly aſleep. But by this word (ſay others better) is imported ſuch a ſleep as out of which all the pinching, wounding, pricking cannot raiſe a man; or ſuch a ſleep as whereby a man is ſo faſtned and nail'd down to his ſloth, that he and his ſloth cannot be parted; the word〈…〉〈 in non-Latin alphabet 〉properly ſignifying pricking, or compunction, Act. 2.37. They were pricked. &c. And ſo great is the ſpiritual ſtupidity and inſenſibleneſs of ſinners in their ſleep of ſin,〈…〉〈 in non-Latin alphabet 〉. B•z•He•••. Tolle. à〈…〉〈 in non-Latin alphabet 〉, Compungo, punge•do penetro, vet quia nullae agitationes, vel tranſpuncti ones poſſunt Jud•os è•omno peccati excitare: ſic Pareus, O••and. Vel quia ſunt quaſi recerto loco penitus clavo affixa, quae aegrè poteſt avelli. Sic Chryſoft. Theophilact. that 1 They are inſenſible of the greateſt danger; theſe they prevent not, yea foreſee not: They go on and are puniſhed; they fear nothing, feeling only troubles them; and that too when it is too late; they are like drunken men on the top of a maſt. 2. They are inſenſibl of the l•udeſt noyſes, ſevereſt denuntiations, theſe do but deafen their ears; nor do voices lift up like a trumpet, make them prepare for a battel. 3. They are inſenſible of the ſtirrings and jogings given them in their ſpirituall ſleep, the faithfulleſt admonitions of friends: A rebuked ſcorner, hates both rebukes and rebuker; though oft reproved, he hardens his neck. 4. They are inſenſible in this their ſleep of being uncovered and ſtript of their clothes; yea of being wounded and maimed by Gods ſeverer ſtrokes and bloody ſtripes; though the water-pot and ſpear be taken from the bolſter, yet they ſtir not; like the hen which loſeth now one, by and by another, then a third chicken, till the kite have almoſt26 ſnatcht away all her brood; and yet ſhe follows her ſcraping and picking as eagerly as ever. They regard not the works of God; when the hand of the Lord is lifted up they wil not ſee. Though gray haires be upon them, they know it not. 1. They are inſenſible who wounds, they think not of the hand of God in the miſeries that befall them, they conſider not they have negetium cum Deo, to do with God, when men hurt them; all their ſtudy is how to avenge themſelves upon, or reconcile themſelves to the inſtrument. 2. They are inſenſible why they are wounded, of ſin the deſerving cauſe; they neither looking upward nor inward, they are not driven by what they feel, to conſider what they have done; no man ſaith, What have I done? They ſearch not after the Jonah when any ſtorm ariſeth: every thing ſhall be blam'd ſooner then ſin, though there be many a foot print of puniſhment upon them, they trace not the foot, the ſin that made it. 3. They are inſenſible of the way to cure their wounds, they turn not to the Lord their God for all this; they are like a fooliſh child,Hoſ. 13.13. that ſtaies long in the place of breaking forth of children. They had rather ſtifle themſelves in the womb of ſin and puniſhment, then come forth by repentance; they turn not to him that ſmites: They uſe every way to remove puniſhment but the right, ſo that they pine away in their iniquity,Lev. 26.39. and though their books were torn, yet their leſſons not learned.
2. Theſe ſeducers are compared to dreamers in ſleep, in regard of their dreaming; that is, their vain falſe, empty imaginations, dotages, doctrines, which (in the end) like dreams deceived themſelves and their followers. A dream when a man ſleepeth, ſeems to have truth and reality in it; but when he awaketh, it quite vaniſheth away: he who utters his own fooliſh conceits and vain deluſions, is in common ſpeech ſaid to dream, and to ſpeak his own dreams; and thus theſe ſeducers, in ſtead of the truths of God, vented their own fables and groundleſſe fictions, fancies, and dreams. In this ſenſe27 Epiphanius underſtands the Apoſtle Jude,〈…〉〈 in non-Latin alphabet 〉. Epiphan. adv. haer. cap. 26. p. 96. when he call's theſe ſeducers dreamers; Jude ſpeaks not (ſaith he) of them who dream'd in bodily ſleep, but of ſuch who utter their words like them who dream, and not like thoſe who ſpeak with the ſobriety of ſuch who are awake. To the ſame purpoſe ſpeaks Irenaeus likewiſe, lib. 1 cap. 20. They put off (ſath he) their own dreams for divine oracles. And ſuch have been the dreams of Enthuſiaſts, and of the Anabaptiſts in Germany; one of whom (as Sleidan reports) cut off his own brothers head in the preſence of his parents, pretending that he did it by an immediate revelation and command from God. The falſe Prophets are in Scripture oft call'd dreamers, becauſe they delivered not the truths of God, but the vaine figments of their own deluding and deluded fancies. As Deut. 13.3. Jer. 23.25. where the Prophet who ſaith, I have dreamed, I have dreamed; is by Jeremiah ſaid to be a Prophet of the deceit of his owne heart. Theſe ſeducers of whom Jude ſpeaks, being aſleep in ſin,Irenaeus vocat Gnoſticos Oniro pompos, ſua ſomnia quaſi oracula Dei ventilantes. lib. 1 cap. 20. deceived themſelves and hearers with d•ctrines, vain opinions, and eſpecially falſe hopes of pleaſure and liberty in ſin, though when their conſciences awaked, they found themſelves miſerably deluded by Satan, and their own ſenſual hearts. Thus Zophar ſpeaks, J•b•0.8. that the hypocrite ſhall flie away as a dream, that is, as the good dreamed of, or the joy of a dream which is ſhort, vaniſhing, and deceiving; ſo Pſal. 73 20. As a dream when one awaketh, ſo O Lord, when thou awakeſt, ſhalt thou deſpiſe their image;Iſa. 29.8. and thus the Prophet compares the temper of the people under all the judgments of God, unto that of a deluded dreamer, who pleaſeth himſelf with dreaming of food and fulneſſe, and when he awakes, in ſtead of a furniſht table, and a fill'd ſtomack, finds and feels himſelf more indigent and nearer famiſhing then ever he was before. Thus the fond ſinner is dreaming of a kingdome, when he is going to execution; and when Jael's nail is nearer his temples28 then a crown: He bleſſing himſelf in his heart, and ſaying that he ſhall have peace, though he live in a way of warring againſt God. And ſundry ways may ſinners delude themſelves, like dreamers, by their vain and groundleſſe conceits; as 1. in dreaming of their perſons, 2. of their actions. Of their Perſons: 1. dreaming that they are not ſo bad as others, becauſe they abſtain from groſs, apparent and notorious abominations; thus the Phariſee deluded himſelf, Luk. 18.11. Some dream that they have not ſuch and ſuch corruptions, becauſe God reſtrains them from the outward acts of ſin; as if the reſt and ſilence of corruption alwaies came from the renovation of the ſpirit; whereas it comes not from the want of a mind diſpoſed to ſin, but of an object propoſed to draw forth corruption: Others dream that if they had lived in the daies of Chriſt, the Prophets, and Ma•tyrs; they would not have perſecuted them: Though they bitterly oppoſe thoſe in whom the Image of Chriſt ſhines, (and they who cannot endure that ſpa•k of holineſſe in a Saint, how could they have loved that flame which was in Chriſt?) and hate thoſe moſt in whom the piety and zeal of the holy Martyrs and Saints of old is revived. 2. Sinners delude themſelves in dreaming that they are in a good and happy eſtate before God,Rev. 3.17. Gal. 6 3. being indeed miſerable and bad: Thus ſome dream that God loves them,Pſal. 69.22. Heb. 12.6. becauſe he gives them wordly proſperitie, whereas the proſperitie of the wicked is their ruin; and God ofteneſt gives it in wrath, and denies it in love: Some dream that their condition is happy, becauſe they are civily honeſt in the world; whereas their irreligious honeſty is as bad as unhoneſt religion; and except your righteouſneſſe exceed &c. Matth. 5.20Others dream they are happy, becauſe they have been born in the Church, and enjoy its priviledges,1 Cor. 10.5 Matth. 7.22, 23 whereas a barren fig-tree is nearer curſing then a bramble; and they who received Sacraments every meal were deſtroy'd in the wilderneſſe: Some dream of happineſſe, becauſe they have ſome kind of29 Knowledg, Faith ▪ Repentance, Obedience; whereas their knowledg transforms them not, it's light without heat: Their faith applies (in a ſort) Chriſt to them; not themſelves to Chriſt, but to their luſts: their repentance reſpects the puniſhment of ſin, not the ſin to be puniſhed; they hate ſin for hell, not as hell; and in their tears, ſin is rather bathed then drowned; their obed••nce is not a ſerving of God, but of themſelves upon God, they ſerve God for by-reſpects;Hoſ. 1.4. and in their obedience, they aim not at obedience.
2. Sinners delude themſelves in dreaming concerning their actions, that they are good,2 Sam. 6 7. becauſe done with a go•diat•ntion; not conſidering that a work may be good in a ma•s own eyes,P•ov. 16 25. and the iſſues thereof the waies of death; or that they are warrantable becauſe of the example of the multitude, whereas the moſt are the worſt and the whole world lies in wickedneſſe. Some dream that ſmall ſins are as none, as vain thoughts, idle wo•ds; whereas the leaſt ſin, is the b•each of a great and royoll Law, and an offence againſt a great God; and thoughts and words ſhall be both brought into judgment. Some dream, that the outward works of the Law are ſufficient, whereas the Law in every command is ſpirituall, and binds the heart as well as the hand; and they who made their Philacteries broad, made the expoſitions of the Law too narrow. Some dream that their actions are good becauſe followed with ſucceſſe, whereas the goodneſſe of the action is not to be judged by the goodneſſe of the ſucceſſe, but the goodneſſe of the ſucceſſe by the goodneſſe of the action; plenty could not juſtifie ſacrificing to the Queen of heaven. Jer. 44.11.Some becauſe of the corruption of their natures, dream of excuſing their actions; they are but men (ſay they;) wheras they deſerve damnation both for the corruption of nature, and the fruits thereof: alſo ſome dream thus becauſe of the faults of the godly mentioned in Scripture; they making that an argument of boldnes30 in ſinning, which ſhould be an argument of fear to ſin: ſome becauſe they are ignorant and not Book-learn'd, whereas ignorance (though ſimple) only ſomewhat extenuates, but it excuſeth not ſin, & keeps not from hell, but only from ſuch a degree of torment, as that of unfruitful knowledg; and wilful (now the common) ignorance, increaſeth both ſin and puniſhment, as ſhewing that men will willingly ſuffer the damage of ignorance, to enjoy the freedom of ſinning. Som dream that the imployments of their callings may excuſe them for the neglect of holy duties, as if callings were made to call us away from God, or as if eternity were to give way to trifles. Others fondly dream, that outward tentations, the counſels or commands of others inticing them to ſin, ſhall ſufficiently excuſe them; whereas the outward tentation could do nothing, without the compliance of the inward corruption; and the diſobeying of God for mans command, is a diſobedience with a greater diſparagement to God, then if man had ſaid nothing: Endleſſe it would be to mention all thoſe ſpirituall dotages, and deluding dreams of ſinners about their actions; as that they may ſin, becauſe they dream ſome places of Scripture will give them allowance, or that much good will enſue of their ſin: that they may take liberty (though exceſſive) in things, becauſe lawfull: that they may do evil, becauſe they make account to make amends for it afterward, or upon pretence that they do it only for tryall to learn the vanity of ſin; or that the neceſſity of their living urgeth them, or upon preſumption of Gods mercy, or by the painting of ſin with the colour of vertue. To theſe may be added a ſinners dreaming that good duties may be omitted, becauſe they are difficult, or becauſe of their many other important occaſions, or becauſe ther's a purpoſe of doing them hereafter; or in regard of their troubles threatned, or becauſe they have done enough good already, or more then others, or by reaſoning from predeſtination; as if being ordained31 to ſalvation, though they live never ſo wickedly, it ſhall never diſadvantage them, &c. All which with many more, are the vain dreams and deluſions of ſinners, whereby with theſe ſeducers they take liberty to offend God, and thereby to overthrow themſelves.
1. Spirituall judgments are the ſoreſt. Obſerv. 1Inſenſibleneſſe in ſin, and ſelf-deluſion, were judgments which made theſe ſeducers miſerable: They are judgments which ſeize upon the ſoul: No bleſſings ſo ſweet as ſoul-bleſſings, and no judgments ſo ſore as ſoul-judgments: The ſoul is the excellency of a man; the body is a body of vileneſſe; the ſoul is precious, excellent every way, but only as depraved with ſin: Its noble in regard of its original, functions, endowments. If all be well with the ſoul, all is well with the man, though the body be never ſo miſerable: If it go ill with the ſoul, the man is wretched, let the body be never ſo happy. The funerall of a noble man is much ſpoken of; when a Prince dies, all lay it to heart; when his Page dies, it is never regarded: The body, the ſouls page, is not to be lamented, from which the ſoul parts; but the ſoul, from which God himſelf parts. And further, the diſtempers which befall the ſoul, are of all others hardeſt to remove: There is no herb in the garden, no receipt from the Phyſician, no medicine in the ſhop that can cure the ſoul; men are only parents and phyſicians of the body; he that made the ſoul, can only mend it: the Father of ſpirits is the only Phyſician of ſpirits. 'Tis omnipotent ſtrength that recovers a ſin ſick, and raiſeth and rouzeth a ſleeping ſoul; man can caſt thee into thy ſinful ſleep, only God can awaken thee: outward helps cannot cure the inward man; he that ſits in heaven, can only touch and teach the heart. And further, the diſtempers of the ſoul uncur'd, are of all others the moſt deadly and deſtructive. A ſcratch on the finger we call a ſlight wound, but a wound that reacheth32 to the heart is deadly; Whatever befals the body is comparatively ſlight and to be ſlighted. The worſt things which befall the body, may be ſent in mercy; they part between us and contemptible enjoyments, yea, oft they make way for the enjoying of the beſt bleſſings; but they which befall the ſoul, ſever from him in whom all bleſſedneſſe is laid up: ſpiritual comforts or miſeries are true, real; the temporal of either are but opinionative. Fear not him, ſaith Chriſt, that can kill the body, but fear him that can throw both body and ſoul into hell. To conclude, Spiritual judgments are alway inflicted in diſpleaſure, in the laſt place, as the foreſt of all, as a reckoning for all other faults, when all other chaſtiſements are deſpis'd: when God is ſhewing mercy, the laſt mercies are the beſt; and the further he goeth in mercy, the ſweeter he is and when he is puniſhing, the laſt puniſhments are the foreſt; and the further he goeth, the bitterer he is: the judgment of pining away in iniquity is the laſt of all that diſmal catalogue, Lev. 26.39. The ſpirit of a deep ſleep is contiguous to hell it ſelf:Rev. 22.11 he that is filthy, let him be filthy ſtill, is the laſt judgment we read of (befalling in this life) in all the new Teſtament; yea the more God inflicts it, the more he is provok'd to inflict it; outward puniſhments move God to pity; but this being a ſin as wel as a puniſhment, the more it lies upon man, the more it offends God.
2. Obſerv. 2All the ſinfull ſleepineſſe of Saints differs much from that of the wicked;Cant. 5.2. I ſleep, but my heart awaketh (ſaith the Spouſe.) The godly have ever in them a regenerate principle, that is waking when they ſeem to be moſt ſleeping, & that is contending againſt natural ſelf. The godly (as one ſpeaks) are more pained and laborious in their ſleep,Laborioſius dormiunt quam vigilare potucrunt. then in their waking; it more troubles them to be idle, then to do their Lords work; their ſouls yeild not to that ſlothfulneſſe wherewith their ſenſes are overtaken. Senſuall ſinners ſleep all at once, all in them,36 and of them ſleeps, but the Saint keeps his heart watchful. The very buſineſs of the wicked is but vanity and dreams, but the ſleeps of the godly are buſie and vigilant; the wicked ſleeps and trifles, when he is moſt ſerious to work his wickedneſſe; but when the righteous ſleepeth, his heart riſeth and worketh upwards toward God, in whom only he finds reſt when thus imployed. The wicked man ſleeps and loves to ſleep, laies himſelf to ſleep, ſhuts the door, draws the curtaines, puts out the candle, chargeth that none wake him; but a Saint is like a man overtaken with ſleep againſt his will, who is ſurprized with it, as with an armed man; and being never ſo ſound aſleep, but he is between ſleeping and waking, he alwaies even then fears he ſleeps, and wiſheth he were awaked, and would be glad, if any would take the pains to rouze him, though by making the loudeſt noiſe, and giving him the moſt violent jog; yea will gladly accept of the ſmarteſt blows, and the bloodyeſt ſtripes; that the Lord laies upon him, if by all he may be awakened from his ſlothfulneſſe. He complaines of himſelf, and he is ſenſible of his ſleeping; I ſleep (ſaith the Spouſe;) and ſo far as ſhe ſaith ſhe ſleeps, ſhe did not ſleep. To conclude this, ſhe wakes in her heart, though the outward man ſleep; but the heart of ſinners ſleeps (as we ſay of one ſometime, his heart is aſleep) even when he is awake: Sometime a Chriſtian under a tentation may be ſo low brought, as that his ſpiritual life runneth all to the heart, and the outward man is left deſtitute; as in war, when the enemy hath won the field, the people run into the City; and if beaten out of the City, they run into the Caſtle; the grace of God ſometimes fails in the outward action, the field, when yet it retireth to the heart, in which fort it is impregnable: From all which I gather, that as the wicked ſhould not flatter himſelf, ſo neither ſhould the godly be diſheartned by ſpirituall ſleeping; and the reaſon is, becauſe their34 ſleeps are ſo unlike to one another.
3. Self-ſoothing, deluſion, flattering, are very dangerous and deſtructive, as being the foundation of the wickedneſſe and wo of theſe ſeducers, theſe dreamers; nothing againſt which we are more cautioned in Scripture: If a man think himſelf to be ſomething when he is nothing, he deceiveth himſelf. Gal. 1.3. Be ye doers of the word, and not hearers, deceiving your own ſelves. Be not deceived, God is not mocked, Gal. 6.7. James ſpeaks of thoſe who by ſeeming to be religious, deceived their own hearts. Jam. 1.26. Ephraim ſaid,1 Cor. 6.9. 1 Cor. 15.33. Obad. 3. Iſa. 44.20. Job 15.31. Yet am I become rich, I have found me out ſubſtance, in all my labours they ſhall finde no iniquity in me, that were ſin, Hoſ. 12.8. Becauſe he was wealthy, he ſoothed himſelf in his ſin. Laodicea flattered her ſelf, that ſhe was rich, increaſed with goods, and had need of nothing, Rev. 3.17. He flattereth himſelf in his own eyes, Pſal 36.2. 1 Joh. 1.8. If we ſay that we have no ſin, we deceive our ſelves, &c. 1 Cor. 3 18. Let no man deceive himſelf: Nothing can be ſo dangerous as when one ſo near as ones ſelf becomes falſe and flattering. When the Centinels and Guards of a City are treacherous, how great and unavoidable is the deſtruction thereof•when he who ſhould be his own preſerver, becomes his own deſtroyer, how ſore and ſure a deſtruction he doth incur, and how great is the indignity hereof! Theres nothing under which men are ſo impatient, and which they can leſs abide, then to be deceived and circumvented by others; and yet how unworthily patient are men in being deceived by themſelves, or rather by the deceitfulneſs of ſin; nothing is accounted ſo great a diſgrace, as to be deceived in thoſe things, which ought to be beſt known, and moſt familiar to a man: and what ſhould be ſo well known to thy ſelf, as thy ſelf? In nothing are men ſo fearfull of being deceived, as in matters of greateſt moment; and what buſineſs in the world of ſo weighty concernment, as the ſalvation of thy own ſoul? Nor doth the35 dreafulleſt judgment fall upon any ſo dreadfully, as upon the ſelf-flatterer and deluder; the ſame judgment which befals him with others, makes him more miſerable then others, becauſe he expected to be more happy then others. How wofull is that Hell into which a ſinner falls by preſuming of Heaven! Its a Hell upon earth, for ſinners to dream that they are going to Heaven. An imaginary happineſs in ſin occaſions a doubled wo and miſery for ſin: when our natural dreams are falſe, its better they ſhould be of bad then good, of fearful things then of joyful. Its better for a King to dream himſelf to be a beggar, then for a beggar to dream that he is a King; for when the King waketh, his grief is gone, and his joy is doubled, he then ſeeing the vanity of his dream; but when the Beggar wakes, his former grief is increaſed, and returns the fiercer, by reaſon of the falſe joy of his dream. And thus it is in the deceitful dreams and dotages of the heart: far better is that deceit whereby a ſon of God thinks himſelf a ſlave of Satan, then that whereby a ſlave of Satan dreams himſelf a member of Chriſt. Better it is for Nebuchadnezzar being a man to think himſelf a beaſt, then for a beaſt to think himſelf a man. A mans falſe conceit of miſery when indeed he is happy, doth not make him miſerable, but rather occaſions his happineſs; but a mans falſe apprehenſion of happineſs, he being miſerable, is ſo far from making him happy, that it makes him doubly miſerable. To conclude this, as nothing is ſo calamitous, as to dream of happineſs when we are in miſery, ſo nothing is more common; Its natural for men to think too well of themſelves, to nullifie others, and to deifie and omnifie themſelves. There's nothing ſo eaſie as to be deceived, to dream of falſe delight, and to neglect true danger; men are naturally witty in nothing but in deluding, and thereby in damning their own ſouls; like a man who, being to paſs over a narrow Bridg, under which is a deep River, puts on a pair of Spectacles before his36 eyes, whereby he adventuring upon a ſuppoſed and imaginary breadth, falls into the water, and ſo is drowned.
To prevent then this ſelf-flattery and deluſion, 1. Be much in converſing with that faithful diſcoverer, and friend, the Word of God. Let it be the man of thy counſel, and dwell richly in thee. A man hath many flatterers, and but this one friend. This is an impartial glaſs that will repreſent to a King his, as well as to a beggar his ſpots. Heb. 4.12.It is quick and powerful, piercing even to the dividing aſunder of ſoul and ſpirit, diſcerning the thoughts of the heart, and making manifeſt the intents of the heart. When Ahab enquired of his falſe Prophets concerning his going up to Ramoth Gilead, Jehoſhaphat aks, whether there was not a Prophet of the Lord, that they might enquire of him alſo. When thou heareſt the flatterings of thine own falſe heart, rather fear then follow them; at leaſt ſuſpend thy belief till thou haſt enquired of the Word of God. 2. Search throughly and diligently into the grounds and reaſons upon which thy heart would needs perſwade thee of thy happineſs. He that hath to do with Cheaters, will not eaſily believe all they ſay; The ſimple believeth every word; but the wiſe man, as he ponders his own words before he utters them, ſo the words of another before he credits them. Let not thy heart perſwade thee of thy good condition, by laying before thee common marks, which may agree even with hypocrites; as external profeſſion, an orthodox judgment, oppoſing of Error, or pleading for the Truth, attending upon Ordinances, freedom from ſcandalous ſins, ſome ſweet and ſudden motions of heart in holy Duties; but ever build upon ſuch marks as will neceſſarily infer ſincerity and a principle of ſaving grace in the heart; ſuch as have ſome ſingular excellency in them which an hypocrite cannot reach, a〈…〉〈 in non-Latin alphabet 〉(as Chriſt ſpeaks) ſomething more then others ordinarily attain, things which alwayes accompany37 ſalvation, Heb. 6.9. 3 Poſſeſs thy heart with an apprehenſion of Gods preſence. Set thy ſelf as in his eye: Conſider though thou mayeſt baffle thy conſcience, yet not the eye of Gods Omniſciency. Never think thou art out of the reach of his hand, or the view of his eye:Pſal 44.17.21. Tell thy conſcience (as the Church ſpeaks) there is no dealing falſly, for ſhall not God ſearch it out, who knoweth the ſecrets of the heart? Would not a Malefactor ſpeak truly at the Bar, did he know the Judg had windowes into his breſt? Vitia noſtra, quia amamus, defendimus; & mal•mus excuſare illa quam excutere. Sen. Ep. 116.4. Look not upon thy ſelf through the ſpectacles of ſelf-love. A man that is in love with any thing, thinks the blemiſhes and deformities of the thing beloved to be beauties and Ornaments. Self-love makes ſhadowes to be ſubſtances, and mole-hills to be mountains. Let not affection bribe or throw duſt into the eye of thy judgment. The more thou loveſt thy ſelf, the more thou wilt deſire to appear amiable, and adorned with a ſpecious and ſeeming goodneſs. Joſeph loved his bro her Benjamin, and he gave him five changes of rayment. Till thou denyeſt thy ſelf, and puteſt off the perſon of a friend, thou wilt never put on the perſon of a juſt Judg. Study to know thy ſelf as thou art in thy ſelf, not as thou art partially repreſented to thy ſelf. Be not like Limners, who ſo as thy can make a mans picture gay and gaudy,Luke 6.48. care not to draw it ſo as to reſemble him. The want of true humiliation and denyal of our ſelves, is the ground of all ſelf-flattery and heart deluſion: Gold muſt be melted and diſſolved, before it can be defecated and rid of the droſs. Bodies full of vicious humours muſt be emptied by purgation, before they can come to an healthful ſtate. Crooked things cannot be made ſtrait without the wringing and bowing of them by the hand. The greater our humiliation, the greater our integrity.
4. Obſerv. 4.Its our wiſdom to take heed of ſpiritual ſleeping in ſin. For which purpoſe,
381 Make much of a ſtirring Miniſtry. Love that preaching moſt which is moſt exciting. The Word preach'd is both light and noiſe, both which diſquiet ſleepers. A ſtill eaſie Miniſter, makes a ſleepy drowzie people. Miniſters muſt ſtir thoſe who ſleep in ſin, though they ſtir them up to rage. They muſt be ſins of Thunder againſt ſinners, not ſweet ſingers and pleaſant Muſicians: No employment requires ſo much holy vehemency and fervor as the welfare of ſouls. Cry aloud (ſaith God to his Prophet) and lift up thy voice as a Trumpet: and people ſhould be ſo far from blaming the loudneſs of the ſound of the Word, that they ſhould only blame the depth of their own ſlumber. They ſhould ever take part with the Word againſt their luſts, and intreat God that his word may be an awakening, though it be a diſpleaſing voice; as alſo, that he would cry in the ears of the ſoul by the voice of his own Spirit, and to ſtir it in the Miniſtry with his own arm for indeed otherwiſe Miniſters ſhall rend their owne ſides, before they rowze their peoples ſouls.
2. Labour for a fruitful improvement of ſufferings. Beſeech the Lord that no affliction may blow over without benefit to thy ſoul. None ſleep ſo ſoundly as they who continue ſleeping under the greateſt joggings. Phyſick, if it works not, is hurtful to the Patient. If thou art ſo cloſe nailed to thy ſin, that afflictions cannot part it and thee, its a provocation to God to leave thee,Iſai. 1 5. and an incouragement to Satan that he ſhall keep thee. God is never more diſpleaſed then when he takes away judgments in judgment; then when he puniſheth by delivering thee from thy trouble, and delivers thee up to thy own heart. Oh beg earneſtly of God, that the bleſſed opportunities of ſuffering times, may never leave thee as bad as they found thee; for if ſo, they will leave thee worſe; and that no wind may go downe till it have driven thee nearer thy Haven.
393 Endeavour for a tender trembling heart at the very beginning of the ſolicitations of ſin. That which makes way for eternal, takes away ſpiritual feeling. Men ſleep by little and little, from ſlumber they fall to ſleeping. Every ſin neglected, is a ſtep downward to a deep ſleep. A deluge of ſin is made up of ſeveral drops:Prov. 5.22. Many knots tied one upon another will hardly be looſed. Every ſin repeated, and not repented of, binds downe the ſoul in inſenſibleneſs and ſloth. Dum ſervitur libidini, facta eſt conſuetudo; et dum conſuctudini non reſiſtatur, facta eſt neceſſi•as. Aug. •onf. l 8. c. 5.Every ſin ſuffered to defile the conſcience, makes it the more regardleſs of it ſelf. Sin is of an incroaching nature; like a ſmal River, it growes in going; like a Gangreen, it creeps by degrees. The deceitful modeſty of ſin by asking little at firſt, quickly enticeth us to more Smal beginnings, uſher large proceedings: One bit draws down another. As every good work increaſeth our ability for obedience, ſo every ſin leaves upon the ſoul a readineſs for further diſobedience. The not reſiſting the firſt inclination to ſin, makes way to ſtupefaction by ſin. He who dares not wade to the ancles, is in no danger of being ſwallowed up.
4 Labour for faith in threatnings. Reſtrain not belief only to what God hath promiſed. Let faith comprehend all Truths in its vaſt boſom, and overcome all the improbabilities that ſeem to keep away Judgment, as well as thoſe that ſeem to keep away Mercies. Noah was not drown'd in a deep ſleep of ſin, and in a deluge of waters with the old world; and the reaſon was, faith taught Noah to fear,Hebr. 11. and fear (that watchful Grace) prevented feeling. Faith makes a man ſolicitous for a while, and ſafe to eternitie. Natural•y we are more moved with fear, then ſtirr'd with hopes.
5 Vigorouſly and conſtantly exerciſe thy ſelf in Godlineſs. Never think thou haſt done enough. Think not thy work is ended til thy life is ended. Take heed of remiſneſs in holy Duties: Fervency of ſpirit is by the40 Apoſtle join'd with ſerving of the Lord. Rom. 12.11.Let the Tempter ever find thee imploied: The night comes when no man can work,John 9.4. but as long as the day laſts no man muſt loyter. As ſleep cauſeth idleneſs, ſo idleneſs cauſeth ſleep. Strive to attain to the higheſt pitch of grace, and yet ever be working, as if thou wert at the very loweſt,Phil 3.13. Forget thoſe things (as the Apoſtle ſpeaks) which are behind. Take heed of turning thy ſpur into a bridle, namely, of making that former practice of holineſs, which ſhould be an inducement to thy further active progreſs, an hinderance from proceeding therein. All the ſteps we have taken are loſt, if we give over before the race be run.
6 Keep company with waking Chriſtians; ſuch as neither dare ſleep in ſin themſelves, nor ſuffer any to ſleep who are neer them. In the ſweating ſickneſs (they ſay) that they who were kept awake by thoſe who were with them, eſcaped; but their ſickneſs was deadly if they were ſuffered to ſleep. The keeping one another awake is the beſt fruit of the communion of Saints. Heb. 10.24, 25The Apoſtle ſpeaks of provoking one another to love and good works, of exhorting, or calling upon one another.
7 Watch over thy ſelf in the uſe of ſuch things as are in themſelves lawful. In lawful things there is leaſt fear, and therefore moſt danger. More periſh by meat then by poyſon; becauſe every man takes heed of the hurtfulneſs of the latter, and fears not any harm by the former. Satan lyes in ambuſh behind our lawful enjoyments. Chriſt was once loſt at a feaſt, and oft ſince in worldly abundance: Proſperity never waked any out of ſin. 'Tis as hard to be full and watchful, as to be empty and contented. Luke 21.34.Sobriety and Vigilancy are put together. Take heed leſt the vapours of ſenſual enjoyments overwhelm thee: Let the things of this life be thy Solatia, not thy Negotia; thy refreſhments, not thy employments; uſe them as the things, not for41 which thou doſt live, but without which thou canſt not live. They who are inclined to be groſs in their bodies, ſhould uſe much exerciſe; and they who have abundance in the world, ſhould take much pains with their hearts, leſt while they get the world, they loſe their God.
THeſe words contain an aggravation of that hainous ſin wherewith our Apoſtle had charged theſe Seducers in the foregoing verſe; their Crime was, their ſpeaking evil, or blaſpheming of Dignities: the greatneſs of this ſin, the Apoſtle evidenceth and evinceth, by comparing of it with the contrary meek and humble carriage of the Archangel, even towards the worſt of creatures, the Divel himſelf.
This compariſon the Apoſtle firſt, Propounds, ver. 9 wherein he deſcribes the meek and humble carriage of the Archangel towards the Divel in his contending with him.
2 He accommodates and applies it to theſe Seducers, ver. 10.
1 In the compariſon propounded in ver. 9 there is intimated a threefold amplification of the ſin of theſe Seducers, by comparing it with the deportment of the Archangel.
1 In reſpect of the perſons compared; and this branch of the Compariſon is double. 1 Between a chief Angel and vile men. 2 Between Magiſtrates and the Divel. 1 If Michael an Angel, an Archangel, durſt not rail;42 how impudent and proud are men, duſt and aſhes, to adventure to do ſo? 2 If he did forbear to revile the Divel himſelf, the enemy of God and his Church, the worſt of evil ones, and one who was his inferior, how great was their ſin, who would ſpeak evil of Magiſtrates, called Gods, and ſet up by him, as thoſe to whom they ought to be in ſubjection?
2 The ſecond branch of the Compariſon, whereby their ſin is amplified, was from the different cauſe about which the Angels and theſe Seducers were employed. The cauſe for which the Archangel contended was good, clear, and righteous; namely, the burial of the body of Moſes; a work very good, whether we conſider the Authority of him who enjoined it, God himſelf; or the end of the injunction, the preſervation of the people from Id•latry: but the cauſe which theſe Seducers had undertaken was wicked and ſinful, conſidering that it was the blaſpheming of that Order which was inſtituted and ordained by God himſelf,Tit. 3.1. Rom. 13.1. 1 Pet. 2.18. and by his ſpecial command to be highly honoured and eſteemed.
The third branch of the compariſon, whereby the Apoſtle heightens their ſin, was the different carriage and deportment of the Archangel towards the Divel, from that of theſe Seducers toward Magiſtrates. 1 The Archangel reaſoneth humbly, and diſputes; the Seducers peremptorily determine the queſtion, paſs ſentence and give judgment: The Angel commits his cauſe to God, and appeals to him for redreſs and relief; the Seducers are Judges in their own cauſe, break their bounds, detract from Gods Authority, and uſurp his Throne. The Angel in the fervor of contention, when moſt highly provoked, was patient and humble; theſe provoked by none rage and revile. Theſe are the particular branches of the compariſon, ſet down this verſe.
If it were needful, before I come to the handling of theſe ſeveral parts of the verſe, to premiſe any thing by way of vindication of it, and the whole Epiſtle from43 the Exception of thoſe who alledg that the Epiſtle is not Canonical, becauſe the contention about the body of Moſes is not mentioned in Scripture, but was only a tradition. I might anſwer
1 With Learned Junius, the ſubſtance of this Hiſtory is mentioned in Scripture;Deut. 34 6. therein we finding that the Lord buried Moſes, and that none knoweth of his Sepulcher unto this day; ſo that it is plain the body of dead Moſes was buried by God, i.e. either by his own immediate power, or by the inſtumrental power of an Angel, (as ſeems from this place moſt probable) and alſo that the particular place of his burial was altogether unknown to men and divels. 'Tis true, the Scripture mentious not circumſtances, either a contention of Michael with the Divel, or the carriage and expreſſions of either party in that contention. But therefore
2 Though theſe paſſages here ſet down by Jude be not expreſſed in the Sacred Story, yet 'tis ſufficient for us, that they are now by the Apoſtle, who was led by the Spirit of God, inſerted into holy Writ. Poſſibly (as Rivet notes) this ſtory was not delivered to the Apoſtle by tradition, but revealed to him by the Holy Ghoſt. Some indeed ſay,〈…〉〈 in non-Latin alphabet 〉, l 3. c. 2. it was taken out of a certain (uncertain) book, called the Aſcenſion of Moſes, and mentioned by Origen. Others, that it was handed by tradition from generation to generation. But granting either of the two laſt. Is the Divine authority, either of this paſſage, or of the Epiſtle, therefore to be doubted of? by the ſame reaſon ſundry other places of Scripture muſt be queſtioned: frequently doth the Spirit of God in the Scripture,2 Tim. 3.8. ſet down that as done in former ſtories, which was not at all there mentioned, as Jannes and Jambres their withſtanding of Moſes;Heb. 11.21. Jacobs worſhipping on the top of his ſtaffe; Moſes his ſaying that the ſight upon the Mount was ſo terrible,Heb. 11.21. Pſal. 105.18. that I exceedingly fear and tremble; that Joſephs feet were hurt with fetters, and that hee was laid44 in Irons, &c. Yea how ordinary is it for the Penmen of Scripture to make uſe of ſentences taken out of Heathen Poets? as that of Menander, 1 Cor. 15 33. Evil communication corrupts good manners. Of Epimenides, Tit. 1.12. The Cretians are always lyars, evill beaſts, ſlow bellies. Of Aratus, Acts 17.28. In him we live, and move, and have our being. The Spirit of God which could ſanctifie paſſages taken out of Heathens, and make them Canonical, might do the like by this relation or tradition (if it were ſo) of the Archangels contention with the Devil, and by putting of the Apoſtle upon the inſerting of it, give it the ſtamp of divine authority, and ſo render it to us moſt certain and infallible; and by this we at once anſwer both thoſe who reject this Epiſtle, becauſe Jude brings an example from tradition, no where recorded in Scripture; as likewiſe the Papiſts, who offend in the other extream of exceſs, from hence pleading for a liberty in the Church to joyn traditions with the Holy Scripture; whereas they can neither prove that the Apoſtle had this ſtory by tradition, (for why might not the Spirit of God reveal to the Apoſtles what had been done before in ages paſt, as it did to the Prophets what ſhould be done afterwards in ages to come?) nor that it is lawful for
EXPLICATION.
By way of Explication I ſhall enquire into theſe two particulars:
1 Why the Apoſtle calls Magiſtrates,Explicat. 1 or perſons in authority, Dignities.
32 What was the ſin of ſpeaking evill of thoſe dignities? Eſt vis quaedum per quam Princeps ſibi conciliat in hominum animis ſingularem quandam admirationem ac venerationē, et cum utraque conjunctum metum. Gerb. de Mag. Pol.
1 For the firſt: The Apoſtle calls them Dignities, in Gr. 〈…〉〈 in non-Latin alphabet 〉, glories, becauſe of that glory and excellency wherewith God is pleaſed eminently and peculiarly to adorn them, whereby they raiſe in the minds of people a ſingular admiration and veneration to themſelves, joyned with fear. To this purpoſe ſpeaks the Prophet concerning Nebuchadnezzar, Dan. 5.18. The moſt high God gave Nebuchadnezzar majeſty and glory: and for the majeſtie that he gave him, all People, Nations and Languages trembled and feared before him.
And more particularly, this dignity or glorie appears: 1 In thoſe glorious titles wherewith Magiſtrates are dignified and odorned above others:Luk. 22.25 Matth. 20 25 Rom. 13.3. Luk. 12.11. 2 Chr. 23.20. Jer. 14.3. Ezek. 31.5 1 Sam. 9.16 Pſal. 83.11. Pſal. 82.1, 6 Pſal. 89.7. Gen. 41.43. and thus they are called Kings, Princes, great men, Rulers, Powers, Governors, Nobles, mighty ones, Captains, children of the moſt high, the ſons of the mighty, Fathers, anoynted, Saviours, and as the upſhot of all, Gods, becauſe they are from God, and ought to be for God: they are appointed by him, and to be imployed for him; they ſtand in the place of God, and are his vice-gerents on earth, and have a particular charge and power of executing the judgments of God among men. 2 Chron. 19.4. Ye judg not (ſaith Jehoſhaphat to his Judges) for men, but for the Lord.
2 In thoſe Endowments and qualifications wherewith God hath adorned them for the executing of their places ▪Mutavit ei cor, quod ante erat parvum & ſervile, in cor regale. Abul. Altius & audacius cor habuit. Hug. Car. Cor immutatum, habebat, quia qui aſinas quaeſierat, jam de regni diſpoſitione cogitabat. Greg. God never beſtowing employments without end•••ents. Saul being choſen King, is ſaid to have another heart given him, 1 Sam. 10.9. He had thoſe heroick gifts and Kingly abilities of wiſdom, valour, &c. infuſed into him, which enabled him to diſcharge his place of Government. He who formerly ſought aſſes, now ſpent his thoughts about preſerving his Kingdom. When David was anointed King by Samuel, its ſaid ▪ that the ſpirit of God came upon him, 1 Sam. 16.13. which furniſh'd him with gifts, as of ſanctification (wherewith4 though formerly he were endowed,N•m. 11.17 2 King. 2.15 Exod. 18.21 Deut. 1.13. yet poſſibly not in ſo great a meaſure as now;) ſo of Regiment and Government; and it may be, of Propheſie and Poeſie.
3 In that due reſpect or honour which is yeilded to them: This is firſt, Internall; conſiſting 1. in an honorable opinion and high eſtimation of them: Deſpiſing and thinking evil with the heart, will make way for deſpiſing and ſpeaking evil with the tongue: The people thought David worth ten thouſand of them. Num. 16.3It was Corahh's ſin to think (for elſe he had not ſaid as he did) that Moſes and Aaron were no more excellent then the reſt of the people. 2. This internal honour ſtands in a reverent and awfull fear of them; a duty which we owe to our Parents, either by nature or analogy, Lev. 19.3.
Secondly, Externall; as 1. To riſe up when the perſon of the Magiſtrate is in preſence, Job. 29.8. 2 (as in moſt Countries) to uncover the head. 3 To bow the body, 2 Sam. 24.20. the knee, Gen. 41.43. 4 To ſtand, Exod. 18.13. 2 King. 5.25. 5 To be ſilent when he ſpeaks, and to attend, Job. 29.9, 10. 6. To uſe words of ſubmiſſiveneſſe, as Gen. 42.10. They call Joſeph My Lord, and themſelves (ver. 13.) his ſervants. 7 To obey, Joſh. 1.6. though in the Lord, Epheſ. 6.1. 8 To pray for the Magiſtrate, 1 Tim. 2.1, 2.
4 Lawyers and Polititians mention ſundry jura Majeſtatis,Vid. Bodin. de Repub. l. 1. c. 10 or Rights belonging to Majeſtie: As 1. The giving of Lawes. Arniſſeum l. 2. de jur. Majeſt. c. 1. n. 8.2 The exerciſe of ſupreme Jurisdiction, beyond which there is no appeal. 3. The power of the Militia. 4 Receiving Tribute of Lands, Cuſ••me from the Sea, Subſidie of Goods. 5 The liberty of Hunting. 6 A propriety in ſuch things as have no rightfull owners to claim them. 7. The deriving of Honours. Gen. 41.41, 428 The coyning of Money. To which may added that State or port ſutable to their places, in reſpect of Attendance, Diet, Apparel, Buildings, &c.
In the ſecond Branch of Explication we are to enquire, what was the ſin of ſpeaking evil of Dignities?
5Theſe words, ſpeak evil] are in the Original one word,Idem valet quod〈…〉〈 in non-Latin alphabet 〉alterius••mam laedere maledictis. 〈…〉〈 in non-Latin alphabet 〉, they blaſpheme: It ſignifies properly to hurt ones name by defamation, or ſlander. And though it be now appropriated to a diſhonour offered to Gods name; yet it's frequently in Scripture ſpoken of defaming or evill ſpeaking againſt man, as 1 Cor 4.13. Being defamed, evil ſpoken of, (〈…〉〈 in non-Latin alphabet 〉) blaſphemed, we intreat: and 1 Pet. 4.4. Wherein they think it ſtrange, that ye run not with them to the ſame exceſſe of riot,Tit. 3.2.〈…〉〈 in non-Latin alphabet 〉, blaſpheming, or ſpeaking evill of you. So Rom. 3.8. 〈…〉〈 in non-Latin alphabet 〉, as we be ſlanderouſly reported. And here in this place the word is ſpoken concerning the defaming, or ſpeaking evill of perſons in authority: A ſin with which the Seducers are in this place charged; they being ſuch, who, becauſe they could not by the power of their hand remove and diſplace Magiſtrates, would do their utmoſt to blaſt and abuſe them by the poyſon of their tongue.
This ſin of ſpeaking evill of Dignities, may be ſeverall wayes committed: Sometimes more ſecretly, by whiſpering onely, or libelling, for fear of cenſure: ſcandals of Governors have ſeldome any fathers; they kill, and make no report; they ſteal away reputation. Sometimes more openly, and before any, promiſcuouſly: and both theſe wayes of evil ſpeaking may be in a way either of murmuring, or of mutining. Of murmuring: When the people are in any diſtreſſe,Hominibus injuriâ affectis, aut pro merito minimè evectis promptum eſt in viros principes debacchari, & animi ſui acerbitatem exſpu•ri. Riv. in Exod. par. 2. pag. 71. col. 2. oft the firſt ſtone of complaint is thrown againſt the Magiſtrate; The Iſraelites want water, and they pray not to God, but murmur againſt Moſes, as if he had made the waters bitter, and the wilderneſſe dry. Its a Kingly condition to deſerve well and hear ill. If men proſper never ſo much, they only applaud themſelves; if they ſuffer never ſo little; they murmur againſt their Rulers. Of mutining: Sometimes men ſo ſpeak evill Magiſtracy, as to raiſe up evil againſt them. Murmurers offend out of impatiency, mutiners out of envie: By the former6 Governors are taxed for not taking enough;Numb. 16.3. by the later, for taking too much upon them: though Moſes's command was a burden to him, yet was it an ey-ſore to others, Corah and his company. This ſin offends both by uttering againſt Rulers things falſe and evill: thus Abſolom unworthily traduceth his Fathers Government,2 Sam. 15.3 by telling the Iſraelites that there was no man deputed of the King to hear them; and Shimei curſed and reviled David,2 Sam. 16.7 by calling him bloudy man, and man of Belial: And things true and good, falſly and evilly, as ſometimes, though reporting, yet leſſening, extenuating and detracting from their good actions, or depraving them as done of bad intents, for bad ends, or in hypocriſie; by uncovering their ſecret infirmities, by amplifying and aggravating their faults; affirming that miſcarriage to be deliberately done, which was done raſhly; or preſumptuouſly, which was done weakly, &c.
The ſinfulneſſe of this evil ſpeaking appears ſeverall wayes:See Part 1 pag. 130, 131. concerning the ſin of deſpiſing dominion. 1. By its notorious thwarting and oppoſing the evident commands of Scripture, Exod. 22.28. Thou ſhalt not revile the gods, nor curſe the Ruler of thy people. Eccleſ. 10.20. A Text cited by Paul himſelf, Acts 23.5. who there (as I humbly conceive) apologizeth for himſelf for his ſudden and unadviſed expreſſion, in calling the high Prieſt a whited wall; the words〈…〉〈 in non-Latin alphabet 〉not ſignifying, I knew not, abſolutely; but I wiſt not, I conſidered not, I heeded not, I took not ſufficient notice how he was the high Prieſt; q.d. In my haſte I termed him whited wall, which term (I confeſſe) might wel have been ſpared; not becauſe it was falſe, but not fit nor conſonant to that which is written, Honour the King, 1 Pet. 2.17. Render to all their dues, &c. Honour to whom honour, Rom. 13.7. The will of God againſt all pretexts imaginable, ſhould be the end of all ſtrife. 2 Becauſe the ſpeaking evil of Dignities is the ſpeaking evil of God himſelf who ordained them. Pro. 17.5.If he who mocketh the7 poor, then much more he who revileth the Ruler,Imaginem Dei Rex geſtat, idcirco colend••et amandus eſt; ſi non propter ſe, ſal••m vocationis & functionis ſuae cauſâ. reproacheth his Maker. In the contempt of Magiſtrates God accounts himſelf contemned: They have not (ſaith God to Samuel, 1 Sam. 8.7) rejected thee, but they have rejected me. And this was the true cauſe why God was ſo angry with Miriam and Aaron, who ſpake againſt Moſes, Wherefore (ſaith he) were ye not afraid to ſpeak againſt my ſervant Moſes? Numb. 12.1, 8 Heb. 5.To ſpeak againſt him whom God appointed and ſet on work, is to ſpeak againſt a great one indeed. 3. By the puniſhments inflicted upon ſuch revilers, which are evident in the example of Miriam, Abſolom, Corah, &c. And all Princes are not like Titus (the delight of mankind) who ſaid, None can reproach mee,D•liciae humani generis. Nemo me inſequi contumeliâ poteſt, propterea quòd nihil ago quod reprehendi mereatur: ea verò quae falſè de me dicuntur, prorſus negligo. Dio. becauſe I do nothing that can be reprehended; and thoſe things which are ſpoken of me falſly, I altogether neglect: for Tiberius, when Paconius had ſcattered reproachfull Verſes againſt him, wrote to the Senate to appoint ſevere puniſhment againſt him: and although many Princes have remitted the injury as offered to their own perſons; yet as prejudiciall to the good of the Common-wealth, they have, and that deſervedly, puniſh'd them: and however Princes themſelves have ſpared ſuch railers, yet God would not ſuffer them to go unpuniſhed, as in the caſe of Shimei, whom (though David ſpared, yet) God ſpared not. 4 This ſpeaking evil of Magiſtrates is a ſpreading evill, hurtful to others: the reviler kils many with one ſhoot; himſelf, ſpeaking wickedly; the Ruler, whom he accuſeth unjuſtly; his hearer, who liſtens to him credulouſly. A reproaching tongue, being though worſt to himſelf, yet hurtfull to thoſe who hear him:Lev. 19.16. a Tale-bearer. Rokel ſignifieth a Trafficker up and down. and who knoweth how great a fire the tongue of one reviler may kindle? Seldome doth ſuch a pedler open his pack of wares, but ſome or other will buy: No muſick is ſo ſweet to the moſt, as to hear well of themſelves and ill of their Rulers. Peoples hearts and ears are commonly tindar and touchwood, preſently8 taking fire when any ſpark of defamation, flies from the fire of a revilers tongue; and how great a flame ſuch a ſpark may kindle, we may ſee in the caſes of Abſolom and Sheba.