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 us to do all that the Apoſtles might, who (as Rivet well notes) did many things by a ſingular and peculiar right,Rivet. in Iſai. p. 474. Apoſtoli multis ſingulari jure uſurparunt in quibus nemo debet aut etiam poteſt eos imitari. wherein none either ought or is able to imitate them. This premiſed briefly, I come to the words of the Verſe, wherein we have three parts conſiderable.
1. Firſt, Of the parties contending, Michael the Archangel, and the Devil.
In the Explication whereof, we ſhall conſider, Firſt, Michael the Archangel, who is deſcribed two wayes; or from a double Name, 1. Of his Perſon, and ſo he is called Michael. 2. Of his Office and Place, and ſo he is called an Archangel.
The Name of his perſon is Michael. This Name ſignifies, who is as, or like, or equal unto God. But who this perſon ſhould be, learned men agree not: Some conceive that the Son of God, the ſecond Perſon of the Trinity is here cald Michael: Others, that an holy, and created Angel, is here by Jude intended by the Name of Michael; and that as by the Name of Gabriel, ſo likewiſe of Michael, a certain Angel is to be underſtood. And that this latter is the true opinion, ſeems to me undeniable for theſe reaſons. 1. Becauſe Michael, (Dan. 10.13. ) is called one of the chief Princes, that is of the chief Angels or Archangels; but how this can fitly be ſpoken of Chriſt, I underſtand not, whom we muſt not account one of the number of the Angels, but one without, or rather infinitely above that number, or order, even the omnipotent Creator of Angels, as well as men, Col. 1.16. 2. An Angel verſ. 21. of the forenamed Chapter, deſcribing the difficulty of his work, tels Daniel, that there was none that held with him,Inepta & filio Dei indigna oratio. Gom. de Nom. Mich. Tom. 1. p. 107. & Tom. 2. p. 217. or ſtrengthned him, but Michael: But this expreſſion (as learned Gomarus notes) ſeems to be unfitly applied unto Chriſt, becauſe there can be no greater ſtrength named then that of Chriſt, whoſe power is infinite. To ſay,46 There's none with me but the Son of God, ſeems an harſh expreſſion; he who hath the Son of God to ſtand by him wanting no other. 3. Jude call, this Michael an Archangel: but as we never read in Scripture that Chriſt is called an Archangel, or a chief, or the chief Angel; ſo 1 Theſ. 4.16. we find that Chriſt and the Archangel are manifeſtly diſtinguiſhed, the Apoſtle ſaying, that The Lord ſhall deſcend from heaven with the voice of an Archangel. 4. It ſeems alſo to be very unmeet to ſay of Chriſt, that he durſt not bring againſt the Devil, a railing accuſation, Chriſt being the Lord and Judg of Devils, and whom he ſhall at the laſt day condemn to eternal puniſhment: yea we find Joh. 8.44. that he paſſed judgment upon him, and pronounced him a murtherer, one that hath no truth in him, a lyar, and the father of a lye; a ſentence, which the Angel here diſputing with the Devil (though he had juſt cauſe, yet) durſt not utter, he only ſaying, The Lord rebuke thee. 5. The Apoſtle Peter ſpeaking of this very matter,2 Pet. 2.11. and aggravating the ſin of theſe ſeducers by this humble carriage of their Superiours, plainly ſpeaks not of Chriſt, but of the holy Angels, he ſaying thus, whereas Angels which are greater in power and might, bring not a railing accuſation, &c. Nor doth the Argument drawn from the ſignification of the name Michael, prove, that by Michael we are here to underſtand the Son of God. This word Michael, by Interpretation (ſay ſome) is, qui ſicut Deus, (and according to them) imports one that is as, or equal to God, a name which (ſay they) cannot agree to any creature. But its anſwered, that the Particle〈…〉〈 in non-Latin alphabet 〉in the Hebrew is not here to be taken relatively, as ſignifying one who; but interrogatively, Who is? and it is ever in Scripture ſo taken,Pſal. 89.8. Eſai. 44.7. Jer. 49.19. and 50.44. when uſed in expreſſions wherein the Name of God is celebrated, as Exod. 15.11. Who is like unto thee? &c. So Pſal. 35.10. all my bones ſhall ſay. Lord who is like to thee? So Pſal. 71.19. And thus the giving of this name Michael to the creature, is no diſhonouring47 of God, by making it equal to God;Eſt confeſſio majeſtatis Dei, non alienatio illius à Deo. Gomarus. but rather an advancing of God by an humble Confeſſion or acknowledgment of the matchles majeſty of that gloririous God, whom none can equalize. And hence it is, that as the name Micaiah is impoſed upon one who was an holy Prophet; ſo this name Michael is in Scripture frequently found to be impoſed by the people of God on their children; Numb. 13.13. 1 Chron. 5.13. 2 Chron. 21 2. 2 Chron. 20.Yea Jehoſhaphat gave this name to one of his ſons, haply in token of thankfulneſſe for that glorious victorie which in his reign God beſtowed upon him and all Judah. Fieri poteſt ut ob divinae gloriae zelum, nomen id impoſitum ſit iſti angelo. Lor.And poſſibly for the zeal of this Angel in vindicating the glory of God, was this name Michael given him.
2. This firſt party contending, is deſcribed by the name of his office and place, and ſo he is called the Archangel. It's here demanded, 1. Whether he were the only Archangel, the cheif of all the reſt of the Angels, or only one of the Archangels, or cheif Angels? 2. Wherein this Principality and Superiority ſtands? Queſtions, whereof the Scriptures (and therfore we ought to) ſpeak ſparingly.
1. For the firſt. The Scripture ſpeaks not any where of Archangels in the Plurall number, nor of more then one Archangel. 1 Theſ. 4.16. The Lord himſelf ſhall deſcend from heaven with the voice of the Archangel: ſome conceive, that as there is one cheif of the evill Angels, called the Prince of the Divels, who are called his Angels, (Matth. 25. the Divel and his Angels) ſo likewiſe that there is one cheif or principal among the good Angels, and that he is this Michael; and thus they underſtand that place of Rev. 12. where Michael and his Angels are mentioned, as fighting with the Divel and his Angels. And divers of the popiſh Schoolmen account this Michael the Archangel to be ſuperior to all thoſe three Hierarchies, and nine orders of Angels; (one whereof, they ſay, is that of Archangels) which they boldly affirm to be in heaven.
The ſecond queſtion, Wherein the ſuperiority and preheminence48 of this Archangel ſtands, is more difficultly reſolved then the former. The Schoolmen following Dionyſius, Gregory, and others, groundleſly aſſert, that the Angels are diſtributed into three ranks and Hierarchies; and that every one of theſe three, contain three ſeveral orders apiece. The firſt of the three ranks and Hierarchies, they ſay, comprehends Cherubims, Seraphims, and Thrones; The ſecond, Dominions, Principaleties, and Powers: The third, Mights, Archangels, and Angels. Nor do they only ſhew their boldneſſe in ranking and dividing them thus into theſe three Hierarchies and nine orders, (for how can they preciſely aſſert that they ſhould be thus marſhal'd in rank and file, diſtributed and divided after this manner, and that there are juſt ſo many and no more orders of Angels?) but they preſume to tell us the reaſons of all theſe ſeverall appellations, and to ſet down the ſeverall properties and offices which are allotted to all theſe orders of Angels, whereby they are diſtinguiſhed among themſelves. The Seraphims (they ſay) are ſo called, becauſe they are inflamed, and inflame others with extraordinary and ardent love to God. The Cherubims are named from their excelling in the light of knowledg: The Thrones are ſuch who contemplate and adore the judiciary equity and righteous judgments of God; and the Angels (ſay they) who are contained in this firſt claſſis or order, are never ſent forth (a bold aſſertion and contrary to Scripture; which ſaith, they are all miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation) upon any miniſtry or imployment,Heb. 1 14. but their work is only to wait immediately upon God. In the ſecond rank and hierarchy, they tell us, that Dominions are thoſe that govern and order all the offices of the other Angels; Principalities ſuch as are ſet over People, and Provinces, Nations, as their keepers and Princes. Powers, ſuch as are to reſtrain and keep under the powers of divels. For the third rank, they49 dictate, that thoſe upon whom they put the title of**Or Might,〈…〉〈 in non-Latin alphabet 〉, Epheſ. 1.21. Mights, have the working of miracles for their imployment; that Archangels are meſſengers employed by God in matters of greater and weightier concernment, and Angels in leſſer buſineſſe. How audacious the vanity of theſe aſſertions is, how much without, yea againſt the warrant of Scripture, its evident by the naming of them. Where find we in Scripture, that Seraphims are either a certain, or the firſt order of Angels, and that they are ſo call'd from their ardent love of God? There's nothing attributed to theſe Seraphims in Jſaiah 6. verſe 2. where they are mentioned, which may not agree to all the reſt of the Angels; nor can it thence be proved, that they are call'd Seraphims from their ardent love to God. The word Seraphim in the Hebrew ſignifies〈…〉〈 in non-Latin alphabet 〉, incenſores, ſuch who ſet on fire: Its a name given to the fiery Serpents Num. 21.6.8. and it's much more probable, that they are ſo call'd not from their office or inward gifts, but from their externall likeneſſe wherein they appeared. As Ezek cap 1.13. ſpeaks of the living creatures, that their appearance was like burning coals of fire, and like the appearance of Lamps. Nor can it be proved from the ſignification of the word Cherubim, that they are ſo call'd from their great knowledg; for though ſome (indeed) ſay, the word Cherub ſignifies,From〈…〉〈 in non-Latin alphabet 〉, ſicut multitudo. as a multitude (which yet muſt be far fetch'd, to import the abundance of their knowledg); yet others more probably conceive, that it ſignifies as young men, or intimates their appearance in a winged ſhape; and ſo indeed by the command of God they were ſhadowed out, Exod. 25.18. Nor are they leſſe miſtaken in making the overſeeing and ruling of Provinces the work of Principalities; for if any ſuch thing belong to any Angels, it may be with more probability attributed to the Archangel Michael, who (according to ſome learned men) is ſaid to be (under Chriſt) the Prince of the Jews. (Dan. 10.21. it's ſaid, Michael50 your prince) It's generally conceived by our more learned and modeſt interpreters, that thoſe ſeverall expreſſions of Thrones,Epheſ. 1.21. Col. 1.16. Epheſ. 3.10. Dominions, Principalities, Powers; do not ſignifie purely the ſame thing, but divers orders and ranks of Angels; and this they prove from the diſ-junctive particle, or, put between Thrones, Dominions, Principalities, Powers, as alſo from that place of Dan. 10.13. where Michael is ſaid to be one, or the firſt of the chief Princes; likewiſe from the title of an Arch, or chief Angel. Laſtly, becauſe there is an order among the Devils, which they loſt not with their integrity at ther fall; but what and wherein this order among the Angels ſhould conſiſt, and how they differ, they modeſtly profeſs they dare not determine; that its curioſity to enquire into; and raſhneſs to define this ſecret; that this is a learned ignorance: and herein Auguſtine joyns with them, who ſaith,**Quid inter ſc diſtant has vocabula dicant qui poſſunt, ſi tamen poſſunt probare quod dicunt. Ego me iſta ignorare confiteor. Enchirid. c. 58. How thoſe names of Angels differ, let them ſpeak who are are able, if yet they are able to prove what they ſpeak; I profeſs my ignorance herein. And this by way of Explication of the firſt Party here contending, Michael the Archangel: It follows, that we ſpeak of the ſecond, who is here ſaid to be the Devil.
2. Of the word Devil (in the Greek〈…〉〈 in non-Latin alphabet 〉) I meet with ſundry Interpretations among the learned. Some, as Gerſon and Bonaventure ſay, that the word ſignifies falling††q. Deorſum fluens. Gerſon Tr. in Magnificat. Bonavent. l. 2. Sent. diſt. 5. q. 1. Dictus eſt Diabolus, quia deorſum fluxit, & ex hoc in ſuâ malitiâ firmatus eſt. Diabolus non valens conſcendere, ſed compulſus deſcendere, odit Deum juſtum, & invidet excellentiae ejus. and tending downward, and the Devil (ſay they) not being able to keep up in his former height of glory and excellency, but compell'd to deſcend from it, is not to be moved from his malice. Others alſo with more wit then ſtrength, ſay, that the Word Diabolus comes from Dia (which they ſay, is as much as two,) and Bolus, ſignifying a draught, taken up in a Fiſhers net, becauſe when the Devil draws man into his net, he makes of him (as it were) a double draught, by deſtroying both body and ſoul: The ordinary and true derivation of the word is from〈…〉〈 in non-Latin alphabet 〉, to ſlander,51 calumniate, and falſly to accuſe; and hence the appellative name of Devil is often in Scripture uſed for any falſe accuſer: thus Judas is called Devil, Joh. 6.70 One of you (ſaith Chriſt) is a divel. 1 Tim. 3.11. The wives of Deacons muſt not be〈…〉〈 in non-Latin alphabet 〉, ſlanderers, and 2 Tim. 3.3. The Apoſtle ſpeaks of ſome who are treacherous, falſe accuſers, or devils, &c. So Tit. 2.3. concerning the aged women he ſaith, that they muſt not be falſe accuſers, or Devils; in which ſenſe ſome underſtand that command of Eph. 4.27. Give not place to the Devil, or to any falſe accuſer, or ſlanderer, who ſhall come with ſlanderous reports againſt another; the Apoſtle giving that precept as a direction to the obſerving of what went immediatly before; namely, that the Sun ſhould not go down upon our wrath. Falſe accuſers being make-bates and kindle-coals between perſons, are to be oppos'd and reſiſted. More ſpecially, the word Divel is taken for an evil ſpirit, or Angel, Mat. 13.39. Luc. 8.12. Acts 10.38. and 13.10. 1 Pet. 5.8. 2 Tim. 2.26, &c. and yet more ſpecially the term Devil is attributed to the chief or Prince of Devils, call'd ſo by way of eminency. Mat. 4.1. he tempted Chriſt. Apoc. 12.7. he and his Angels fight with Michael and his. See Mat. 25.41. Thus it is taken here. And clear reaſon there is why Satan ſhould thus be called a ſlanderer, or falſe accuſer. Some ſay, becauſe of his accuſing of God to man, and that principally by that firſt accuſation, wherin he accuſed God of falſhood, by ſaying, notwithſtanding what God had threatned, that they ſhould not die: and of Envy, by telling them, that God knew that in the day they did eat thereof, they ſhould be like gods; And this is the opinion of Juſtin Martyr,〈…〉〈 in non-Latin alphabet 〉. Juſtin in Paraen. ad Graec. p. mihi 21. in that excellent exhortation of his to the Greeks: The Scriptures (ſaith he) call that enemy of mankind, the Devil, from that firſt ſlander or calumny which he brought to man; And thus he is ſtill a ſlanderer, laying his accuſations ſometimes againſt Gods Juſtice, perſwading ſinners that God allows them52 in their ſins,Sic Tert. 2. Cont. Marc. cap. 10. Deo impoſuit prohibitionem eſus omnis ligni, mendacem comminationem mortis, invidiam cujuſdamdivinitatis. Vide Chryſoſt. hom 2. in 2. Ep. ad Corinth. ſo driving them to preſume: ſometimes laying them againſt his mercy, perſwading thoſe who are humbled, that their ſins are greater then can be forgiven, ſo driving them to deſpair: ſometime againſt his faithfulneſs, omniſcience, &c. frequently againſt his providence, making men beleeve that God hath no care of the ordering and governing of things in the world; the good are miſerable, and the wicked happy. When Chriſt was on Earth, he was accus'd by the Devil to be an Impoſtor, that caſt out Devils by the help of Beelzebub, &c. Falſely did he accuſe God to Chriſt, by clipping his word, and perverting the Scripture to a pernicious ſenſe.
2. He is (according to others) called an accuſer, for accuſing man to God. This is the opinion of Lactantius. The Devil (ſaith he) is calld an accuſer, becauſe for thoſe very faults to which he tempts and allures us,Vid. Chryſoſt. ubi ſupra. Diabolum criminatorem vocamus, propterea quod crimina in quae ipſe allicit, ad Deum defert. Lact. lib. 2. Inſtit. cap. 8. he accuſeth us, by laying them before God. The accuſer of the brethren (Rev. 12) is caſt down, which accuſed them before our God day and night. He objecteth things before God for the diſgrace and hurt of the godly. Thus he accuſed Joſhuah the High Prieſt, for his ſins noted by filthy garments, Zech. 3.1, 3. As alſo Joh, for ſelf-ſeeking. Satan eſpies the leaſt ſins in them, theſe he aggravates, and for them pleads their unworthineſs of the leaſt mercy, the ſins which in them are weakneſſes, he repreſents as wickedneſſes; the ſins which they condemn in themſelves, and for which they condemn themſelves, he layes before God to have him alſo condemn them for them claiming the juſtice of the Law, and the execution of the curſe againſt, and upon them. This accuſer diminiſheth, wreſteth their beſt actions, as if performed to a wrong end, and hypocritically; thus he accuſed Job of ſerving God only for wages, hereby repreſenting all his ſervices to be void of ſincerity. In nothing is the malice of Satan ſo clearly diſcovered as in accuſing the godly before God. For 1. Hereby he53 ſhewes his deſire to do them the greateſt hurt, which is to bring them out of favour with God, to ſeparate them from their only friend, by being a tale-bearer and ſlanderer, Revel. 12. He accuſed them before our God. And 2. Such is his malice, that he will endeavor that which he can but endeavour, never effect; yea in the undertaking whereof he is ſure to miſcarry: Oppoſe them he will, though hurt them he cannot, and is ſure to hurt himſelf; putting forth his poyſon, though he have no power; he accuſing Saints before a God who ſees the falſneſs of his accuſations, whoſe Power, Juſtice and Mercy ever makes him rebuke the accuſing Divel,Zech. 3.1, 2, 3. & pity the accuſed Saints. And in reſpect of this accuſing the Faithful to God, I conceive that Satan is principally called, (1 Pet. 5.8.) Our Adverſary: in the Original,〈…〉〈 in non-Latin alphabet 〉, a word that properly ſignifies an Adverſary pleading or contending againſt another before a Judg in judgment; in which ſenſe its uſed Matth. 5.25. Leſt thy adverſary,〈…〉〈 in non-Latin alphabet 〉, deliver thee to the Judg, &c. ſo Luke 12.58. When thou goeſt with thine adverſary,〈…〉〈 in non-Latin alphabet 〉, to the Magiſtrate; ſo that when the Apoſtle calls the Divel Our adverſary, he intends that he is our adverſary by way of accuſing us before the Judg of Heaven and earth. And very fitly may this our Accuſer be called an〈…〉〈 in non-Latin alphabet 〉, or adverſary in judgment, becauſe he who contends with another before a Judg, commonly labours to pervert his cauſe by ſlanders and falſe accuſation ▪ which (as hath been ſaid) aptly agrees to this our adverſary; and hence it may be,1 Chron. 21.1 Job 1, 6. Z•ch. 3. •. that when the Septuagint meet in the Old Teſtament with the Hebrew word Satan, an adverſary, they tranſlate it by the Greek word〈…〉〈 in non-Latin alphabet 〉, a falſe accuſer.
Thirdly, Our enemy is here called the Divel, or falſe Accuſer, becauſe he accuſeth one man to another; ſtirring up hereby ſtrife and contention between man and man: and as ſometimes he accuſeth the Godly to one another, as plain hearted Mephiboſheth to David (his54 Divelliſh ſtratagem in theſe times;) ſo moſt commonly he accuſeth the Godly to the wicked: Thus he accuſed Joſeph of Incontinency, David of Treaſon, Daniel of Diſobedience, Elijah of troubling Iſrael, Jeremy of revolting, Amos of preaching againſt the King; the Apoſtles of Sedition, Rebellion, alteration of Lawes; Paul was accuſed to be a peſtilent fellow, and one that taught againſt the Law of Moſes; Chriſt himſelf was accuſed of Gluttony, Sorcery, Sedition; and how skilful a Maſter he is in this helliſh Art of falſe accuſation, appears in that he accuſeth the Faithful, though never ſo innocent; deviſing what he cannot find, Jer. 18.18. nay, not only though they are, but even becauſe they are holy; for the matter of their God, for Praying, Hearing, Faſting, keeping Sabbath, Preaching the Truth. He accuſeth them oft by thoſe who are tyed to them by deareſt relations, David of Injuſtice by Abſolom. He accuſeth all the Godly for one mans offence, Thus they are all, &c. nay, for a perſonal failing in one or two, he accuſeth the whole Religion it ſelf; railing againſt the Sun, becauſe one hath ſtumbled in the Sun-ſhine. He hath an Art to accuſe for that, whereof himſelf and his are moſt guilty; thus he accuſed Joſeph of Incontinency, Elijah of troubling Iſrael, Chriſt of being an enemy to Ceſar; yea, of that, to which the Accuſed are moſt contrary, as in thoſe inſtances appears, accuſing even the Sun of darkneſs. And God hereby makes their integrity more apparant, either here or hereafter: Slanders are but as ſoap, which though it ſoyles for the preſent, yet it makes way for whiteneſs: The Sun of their good fame ſhall break out gloriouſly from under the cloud of ſlanders; God will bring forth their righteouſneſs as the light,Pſal. 37.6. and their judgment as the noon day: yea, which is the greater advantage, the ſmutchings of ſlanders ſhall brighten the Graces of Gods people, their Humility, Peace, Watchfulneſs, Faith. The tongues of ſinners are but as bruſhes or rubbers to fetch off the duſt55 which is but too ready to fall upon the graces of Saints. The Divel is Satan, and therefore he is a Divel; he is an Adverſary to Chriſt, to Holineſs: what will not malice ſay? Now Chriſt is gone beyond Satans reach, he throwes the dirt of ſlanders upon his pictures, and on them moſt, that are faireſt and moſt reſemble him; he loves to trouble them in their way, whom he cannot hinder of the end. The Divel is a Serpent, and therefore he is an Accuſer; he hath ſubtilty to invent, as well as malice to utter his ſlanders. He is the god of the world, and hath the tongues of wicked men at his command: if he ſaith to one, Go, it goeth, &c. He hath found the ſucceſsfulneſs of this Engine of accuſation, he hath murdered thouſands with it, and thereby ever brought Religion into ſuſpition and diſgrace; he hath many receivers, he wil therefore thieve away the names of Saints; his calumnies eaſily enter, and hardly depart.
Fourthly, This adverſary may here be called a Divel, an Accuſer, becauſe he accuſeth a man to himſelf, and that in two reſpects: 1 He makes a man think better of himſelf then he ſhould; tells him he is going to Dothan, when he is going to Samaria; that the way to Hell is the ready way to Heaven. As Abſolom told the people flatteringly, Thy cauſe is good; ſo he, Thy caſe is happy: Strangling them oft with a ſilken halter. 2 He makes men think their eſtate worſe then it is, by ſtretching the ſins which he hath drawen them to commit, beyond all the meaſure of Mercy, and poſſibility of pardon, to bring the ſinner to deſpair. Thus he dealt with Cain and Judas. He who once told men, they might repent when they would, and it would be time enough hereafter to call for Mercy, now affrights them with apprehenſions that the day of Grace is at an end, and that it is too late to make their peace with God. He who was of late a tempting, is now a tormenting Divel.
56Hitherto of the Explication of this firſt part, the parties contending: the Obſervations follow.
1. Obſerv. 1.The higher our Eminency is, the greater ſhould be our humility. The more glorious any one is for Endowments, the more humble ſhould he be in the beholding them. This Eminently glorious Angel, this Archangel hath Humility ſtampt upon his name: By it he doth not ask, Know you not who I am? or Who is ſo great as I? but Quis ſicut Dominus, Who is like the Lord? The more thou art above others in the height of place, the more ſhouldſt thou go beyond them in the grace of humble-mindedneſs. Humility is an Angelical Grace. No Creature ſo high as an Archangel; no Creature ſo humble as he, and the higheſt is the humbleſt Angel. None ſo low as the Divel, and none ſo proud as he: The Divel tempts Chriſt to worſhip him; the Archangel worſhips Chriſt. We muſt, though high, take heed of high-mind edneſs. When we ſhine moſt with outward glory, we muſt not know it; know it we muſt, ſo as to be thankful•not ſo as to be proud. What have we that we have not received? The more we have received, as the greater ſhall be our account, ſo the greater ſhould be our acknowledgment. They who partake of moſt gifts do but proclaim 'like beggars, that they have o•t•eſt been at the door of mercy. When any great performance hath been wrought by us, we ſhould•ear to arrogate the praiſe thereof to our ſelves; herein imitating Joab, who when he had as good as taken Rabbah the Royal City,2 Sam. 12 27 ſent meſſengers to David to come and complete the Conqueſt by taking it fully, leſt the City ſhould be called after his name: He knew the jealouſie of Kings in point of Honour: he wiſely might remember, that the attributing of more thouſands to Saul then to D•vid, though but by female ſing•ers, had almoſt coſt David his life. God is jealous of his Honour, he will57 not give it to another, nor might any one take it to himſelf, Of this largely in my former Part, Ver. 6 Page 486
2. The higheſt Dignity is to be much in duty. Obſerv. 2.In this word Archangel, here is equally both compriſed Superiority and Service: an Archangel is in engliſh but an high and ſupreme Meſſenger or Waiter. The ſervice of God is the glory of the higheſt Angel. How poor a Creature would Michael have thought himſelf, had he not been a Meſſenger to Chriſt! Its wel obſerved by ſome that Angels are more frequently called by their name of Office, then of Nature; oftner Angels, then Spirits; as if they more delighted in their being dutiful, then in their very being. And a Saint is as thankful that God will deign to be his Maſter, as a ſinner is proud that he can make men to be his own ſervants. The doſius the good Emperor, eſteemed this the higheſt of all his Titles, Ʋltimus Dei ſervus, The loweſt ſervant of Chriſt. A perſon is truly ſo honourable as he is uſeful. Pauls glory was not that he had ruled and domineer'd, but laboured more then they all; yea, in the meaneſt ſervices for Jeſus Chriſt, not in planting of, and preaching to Churches, or in governing them only, but in ſtripes,2 Cor. 11.23, 24, 25 priſons,•ourneyes, wearineſs, perils, hunger, thirſt, cold, nakedneſs. The meaneſt ſervice about a King is honorable. Many think the glory of a Miniſter•r Magiſtrate conſiſts in Revenews, fat Benefices, large Incomes, ſhining Retinue; but ask an Archangel, and he will ſay, it is in being a ſervant, a meſſenger. How unglorious is a man in Scarlet, Purple, Gold, Crowns, nay, with the moſt Eminent and Angelical parts, if he ſerve not Chriſt by all? He is at beſt, but like a ſmal letter in the midſt of a great Gay; where there is, though much flouriſh, little benefit, much hinderance to the Reader. Oh how happy we, if among us every one in Eminency laboured to joyn the Arch and the Angel together! otherwiſe he who is moſt eminent in Dominion,58 may but prove an arch Tyrant; eminent for Riches, an arch Uſurer; eminent for Learning, an arch Heretick.
3. Obſerv. 3The ſoveraignty and dominion of God extends it ſelf even to the higheſt of created beings. Even from the loweſt worm to the higheſt, the Arch-angel, all are at the beck of the great God; as every ſoul muſt be ſubject to the higher Power, ſo every ſoul and power muſt be ſubject to him who is the higheſt; he who excepts himſelf,Qui ſe excipit, ſe decipit. Bern. ad Eugem. deceives himſelf. The greateſt are at Gods diſpoſal; they muſt either be voluntarie ſervants or unvoluntary ſlaves. God is the God of the mountains, as well as the valleys. He is indeed the God of the valleys to fill them, but the God alſo of the mountains ſo as to be above them, to level and pul them down. No proud Pharaoh muſt ſay, Who is the Lord, that I ſhould let Iſrael go? Angels are great and high, but God is greater. Angels excell us, but God even them in ſtrength, infinitely more then do they the loweſt worm. If one Angel can ſlay an hundred fourſcore and five thouſand; what can the God of Angels doe? This leſſons both high and low; the higeſt adverſary to take heed of oppoſing the high God: Are they ſtronger then he? If he was a fool who thought himſelf wiſer then Daniel, much more is he ſuch who thinks he is ſtronger then God. The proudeſt Pharaohs,E•. k. 28 3. Nebuchadnezzars muſt either break or bend; God will either be known of them, or on them: The great deſign that God had in ſending Nebuchadnezzar from his Babel among the beaſts, was, That he might learn this leſſon ▪ that the Lord ruleth in the kingdome of men,Dan. 4.17 and giveth it to whomſoever he will. This is his controverſie with us ſtill, and never will it end, till he have prevailed over us, and be ſeen to have the better of us. This ſubjection to God is that leſſon which ſooner or later every one muſt learn. The true intereſt and wiſdom of the greateſt Potentates is to learn it here in the way, leſt they periſh from it. It leſſons59 alſo the pooreſt Saints; as in all their priviledges, God wil yet be known to be their Lord, as wel as their friend, and therefore will be ſerv'd with holy fear; ſo in all their ſufferings from their proud enemies, they may ſay with Solomon, There be higher then they. Eccleſ 5.8.The Lord on high is mightyer then the noyſe of many waters; yea, then the mighty waves of the Sea. The great God is their good freind, he who hath the ſervice of Angels, hath goodneſſe and protection for them. When the ſtrongeſt ſervant in the houſe beats and abuſeth them, the weakeſt child of God may ſay, I'le tel my father: He can and will redreſſe every Saints injury.
4. Great is the comlineſſe of order;Obſerv, 4 even Angels have and love it. There are Angels, and there is one (at leaſt) Archangel. In heaven,There muſt be a diſparity among men, Uniſons make no good Muſick. even among the creatures where God immediately manifeſts his preſence, there are Thrones, Dominions, Principalities, Powers; what the difference•is, we know not; that there is a difference, we know: Nay, the Divel, who is the great enemy of order and government on earth, obſerves and upholds a kind of order and rule in hell: Even there is a prince of Divels, and the Divel and his Angels, (Though it's true, the moſt powerfull divel is the moſt powerfully wicked:) nor heaven, nor hell allow of a parity; though there be no good, yet there is ſome order in hell; Holy Angels are no friends to levelling. They are miſtaken, phanatick ſpirits, who think it a point of perfection to be without Superiours; would they be more perfect then the glorious Angels? The truth is, they cry out for this liberty, that they may be in ſlavery to their luſts (which government curbs;) and not ſo much for that they hate government (the love whereof is implanted in all by the light of nature) as becauſe they hate thoſe hands in which it is, they would fain get it into their own; and could they once do ſo, tho none could govern ſo ill, yet none would govern ſo much as themſelves who moſt cry down ruling. They who60 moſt•ppoſe Government in others, moſt deſire the Government over others ▪ Evil angels, who will not be ſubject to God, are moſt tyrannical over me••Satan, who would not continue in the worſhipping of God, tempted Chriſt to worſhip him. Order is the beauty and ſafety of places. They who are weary of it, are weary of their owne happineſs. But of this more before in Part 1. page 638
5. Obſerv. 5.The divel is an hurtful ſpirit. His work is to do miſchief; his name Divel ſpeaks him a Deſtroyer, and wounder of names; and all his names import miſchievouſneſs. He and his angels are called Cacodaemons, Evil Angels, frequently in Scripture, Evil Spirits; not evil only in regard of the bad which is in them, but alſo of the hurt which is done by them. The Divel is Abadd•n,Rev. 9 11. Perdition; he is perdition or deſtruction it ſelf; not only Paſſively, but even Actively alſo; and as we call a wicked man, ſcelus, wickedneſs, for moſt wicked; ſo is the Divel call'd perdition or deſtruction it ſelf, becauſe he is the chief,Rev. 9 11. cruel, skilful, induſtrious Deſtroyer, ſeeking whom he may deuour; compaſſing the earth, as a Fouler doth the tree where the bird ſits; or as Beſiegers do a City, to plant murdering Engines: He ſeeks not whom to ſcratch bite, or wound; but whom to deſtroy, devour, ſwallow up (〈…〉〈 in non-Latin alphabet 〉) 1 Pet. 5.8. To Abaddon is added his name in the Greek, whereby he is alſo noted to be acrue deſtroyer, Apollyon: He is in Scripture called a murderer, an old bloody one, ſuch from the beginning. Compared alſo to a Lyon, a Serpent,R•v. 12.3. a Dragon, a red bloody, fiery (〈…〉〈 in non-Latin alphabet 〉) Dragon. He is bloudy in being thirſty after, and imbrued in blood, in all the blood of the Saints ſince the beginning of the world: His Works prove him more hurtful then his Names. Hurtful he is to the bodies of men; Theſe he hath often poſſeſſed, counting the tormenting of them all his pleaſure, and ejection out of them his torment: Theſe he hath thrown into fi•e and water;61 cutting alſo and wounding•hem; rending them when compelled to leave them;H•m•mal•••elam D•ab••. by his inſtruments (wicked men his weapons) mart•ring, mangling, and murdering them, from Abel till now; afflicting them with no•ſom and deſtructive diſeaſes Hurtful to the Eſtates of men, by tempeſts, winds, fires, as appears by his dealing with J•b, whom he made both in body and eſtate, his very anvil, upon which he laid all his angry and cruel ſtrokes. Hurtful he is to the ſouls of men, either tempting to, corrupting in, or elſe tormenting or afrighting them for ſin. Hurtful to the name he is; by ſlanders and falſe accuſations. They who are freed from conſuming by the former, ſhall not eſcape totally from ſindging by this latter Where he cannot devour with the mouth of the ſword, he will wound by the ſword of the mouth ▪ Where he cannot ſtrike with his hand, he will ſpit with his mouth, and bite with his teeth. And laſtly, the properties of his hurtfulneſs ſhew it more then its workings; for he is anciently hurtful; he began many thouſand years ago with the firſt man: How hurtfull do we account that thief and murderer who hath been miſchievous for ſome few years! No Muderer ſo old an one, as Satan. He is maliciouſly hurtful, not being ſo by accident, or beſide his intention, but aiming to be ſo. He kils none by chance-medly, but all his Murders are wilful: 'tis his meat and drink, his recreation, his only eaſe, if he could be ſaid to have any. His hurtfulneſs is inceſſant, his trade, his work, as well as his〈◊〉. He cannot give over this Employment; 'tis his Element, nor can he any more live without it then a fi•h out of the water. He is reſtleſs in ſin; When he is not in places where he may do much hurt, he is ſaid to walk through dry places, a ba•re•, un-inhabitable wilderneſs, and there he finds no reſt; his only reſt is an hurtful motion. A ſinner ſleeps not till he ſin; but the Divel alway ſins, and never ſ•eeps; he is a vig•lant Dragon: He never reſted62 one moment ſince the begin••ng of the world. As he never wanted, ſo he never would have reſt: he hath no Holy-dayes. He gos up and down continually ſeeking whom he may devour: Upon the Sabbath as much as, nay, more then other dayes; and he never doth more hurt then when he ſeems to do leaſt; nay, when he ſeems to do moſt good. He is univerſally hurtful in reſpect of the Object; he is hurtful (in intention at leaſt) to all mankind; to good and bad, to his enemies, yea his friends: to the former, becauſe the leſs he can, the more he would do. The more God loves, the more he hates, and labours to hurt (as in all the forementioned reſpects.) He had rather find one Pearle then a thouſand pibbles. Oh how ſweet to him is the fal of a Peter, a David, a Noah! the bloud of a Stephen, a Paul, a Godly Miniſter. He winnowes the beſt wheat moſt, and beats the tree moſt that bears the beſt fruit: Our great Lord himſelf muſt not go without his marks. Nay, he is hurtful to his owne greateſt friends. Thoſe he hurts moſt, who ſerve him moſt: A cruel Maſter, that wounds and ſtarves all his ſlaves! wounds the conſcience, wears out the body. Sinners are his hackneys, whom he whips and ſpurs all the day of Life, and at night he lodgeth them worſe then in the day he uſed them. Never ſuffers he them to feed upon one morſel of the bread of Life; gives nothing but wind and wormwood, vanity and vexation. Laſtly, he is skilfully hurtful, he is skilful to deſtroy, and hath an equal mixture of the Lion and the Serpent. He hath ſeven heads, Revel. 12.3. and many devices in them all: Elimas ful of all ſubtilty, and miſchief, Acts 13.10 is aptly therefore called the child of the Divel. Our worſt enemy ſometimes comes to us as our beſt friend. He diſguiſeth his perſon, like the Gibeonites, that ſo he may get within us. He ſeemed to Eve to be more friendly then God himſelf. He oft ſeems to compaſſionate the ſinner; to the profane he propounds an eaſie looſe63 Religion; to the Proud he ſuggeſts the unfitneſs of ſuffering himſelf to be trampled on, &c. He never kiſſeth, but 'tis to kill; and this Crocodile never ſheds tears but 'tis to ſhed blood. He chuſeth his fitteſt times for his tentations, as in time of converſing in bad company, ſo he ſet upon Peter: in time of ſolitarineſs, ſo he ſet upon Chriſt and Joſeph. In times of trouble of conſcience, then he ſuggeſts we are hypocrites; like Simeon and Levi, who killed the Shechemites in their ſoreneſs. In times of ſecurity and eaſe, ſo he ſet upon David: like enemies who fal upon one anothers Quarters in their mid-night ſleep. If he cannot hinder from good, he can blemiſh it by ſinful meanes; an undue manner, a bad end. He can by a thouſand Arts diſparage a holy Duty to thoſe that behold it, if he doth not mar it in the performance This hurtfulneſs of the Divel ſhewes whom they reſemble, that are never well themſelves but when they are doing ſomething that may make others bad, or do them hurt. Whoſe only work is to pull down, and pluck up, to tear and rend; to lay gins and ſnares, not for beaſts, but men; to ſearch out iniquities, and to accompliſh a diligent ſearch: who are skilful to deſtroy, but ignorant how to build up. How unlike are theſe to him who went up and down continually doing good? It likewiſe diſcovers the goodneſs and power of God, in ſtopping this hurtful Creature, in bounding him within his limits, in binding him in chains of reſtraint; ſo that though he wils to do what (nay more then) he can, yet he ſhall never do what he will, nor often what he can. It teacheth us to make him our friend who only hath care and goodneſs to countervail the Divels cruelty. O miſerable they whoſe ſouls do, and ſhall ever dwel among Lions, in a Godleſs, Chriſtleſs, Shepherdleſs ſtate. Laſtly, it inſtructs, that better is the ſuffering of him who is hurt, then the ſolace of him that is hurtful; the former is conform'd to Chriſt, the latter to the divel.
646Obſerv. 6. Saints muſt expect ſlanders, but〈◊〉be afflicte•with them. So long as there are Divels, there will be falſe Accuſers. We oft ſay, upon hearing falſe and infamous reports, we wonder who ſhould•aiſe them: But wonder not; there is a Mint conſtantly going in hell, and there is a Mint maſter, whoſe w•rk it is to coyn calumnies; and though they be men who put them off for him yet this Coyn bears his Stamp. 'Tis a good ſign thou pleaſeſt not Satan, when thou canſt not have his good word. He doth no more againſt thee, then he hath done againſt all thy Brethren, whoſe Accuſer he hath ever been; count not this Tryal by his fiery tongue ſtrange; nay, count it ſtrange when this tougne is not fired upon thee The Son of God himſelf was in this fire before thee, nay, is in it with thee. If the flame be hot, remember the company is comfortable and cooling. Had it been enough to have been accuſed, there would never have been one innocent. God indeed ſuffers this fire to bu•n thee, becauſe thou art not pure enough; but the Divel kindles it, becauſe thou art not impure enough. Its a ſign that thy tongue vexeth Satan, when his tongue vexeth thee. Remember that thy name is bright in Gods ſight, and l•ke the Sun, glorious heaven-ward, when moſt clouded earth-ward. God takes a greater care of his ſervants names then they do of their own. Wherefore were ye not afraid to ſpeak againſt my ſervant Moſes,Numb. 12 8. ſaith God to Aaron and Miriam? Beſides the accidental good which ſlanderers do thy ſoul or the preſent, by making thee humble, watchful, ſelfſearch•ng, there will come a ti•e wherein they ſhall make reſt•tutu•(in ſpecie) of all thy ſt•ln reputation: They ſtole it from thee in ſe ret,Quiſqui•v•lens d•t•ab•f••mae m•ae, iſt•nobens add a mercedi me•Aug. but the•ſhall reſtore•t before men and Angels, and that with Intereſt. Thy innocency may be hid, but not extinguiſh'd; and he that willingly detracts from thy name, doth (though) unwillingly add to thy reward.
7Obſerv. 7. To cenſure every•ne that is accuſed, is to condemn65 the innocent. Its not ground enough for thy cenſure, that they are accuſed; (for Satan may cauſe that;) but, if called, throughly ſift the accuſation;John 7.24. judge righteous judgement; and look not onely upon the outſide, but enter into the bowels of the cauſe: Bare accuſation makes no man guilty: commonly the ſlanders of wicked men ſpeak the perſon, and often the cauſe alſo good: Be ſlow of belief: Hear both ſides: Let both thy ears, like Balances, take in equal weight. Tis true,1 Cor. 13.7. Charity believeth all things, but they all are good things; it alſo hopeth all things. There's no harm in ſuſpending thy belief till proof comes. If thou ſhooteſt thine Arrow too ſoon, thou mayeſt haply hit a Jehoſhaphat, dreſt up by Satan in an Ahabs attire. Its better to acquit many nocent, then to condemn one innocent. In doubtful caſes hope the beſt. God went down to ſee, when the cry of Sodom came up to heaven; though he ſaw before he went down. Its good to be forward in accuſing thy ſelf, and by that time that work is well done, thy cenſorious credulity will be cool'd when thou heareſt reports of others.
8. Obſer. 8.How harſh and cruel a Maſter doth every wicked man ſerve! The Divel puts his ſervants upon ſin againſt God, and then accuſeth them for thoſe ſins to God, themſelves, and others: He that at the firſt allured Saul to diſobey God, by ſparing of Amaleck; afterwards drives him to deſpair, by repreſenting his ſin, and Gods wrath, when he appeared in the ſhape of Samuel; the ſins which his tentations repreſent but as tricks and trifles, his accuſations will aggravate, even to a mountaynous proportion: He that in the former ſaith, Thy ſin is ſo ſmall, thou needſt not fear it; nay, perhaps tels thee is a great good; will afterward make it appear ſo great an evil, that thou canſt not bear it: Though at the firſt he tels thee it is ſo ſmall that God will not ſee it, yet at laſt he ſuggeſts it ſo great, that God will not forgive it: The time thou now ſpendeſt in hearing his66 accuſations, would have been better ſpent in oppoſing his tentations. Who would ſerve ſuch a Maſter, who in ſtead of ſtanding by his ſervants for their diligent ſervice, wil ſtand up before God and man againſt them? While they are ſerving him, he is quiet; when they have done, he payes them with terrors, and perſwaſions that they are damned wretches: and yet this is the Prince of the world, who hath more ſervants then Jeſus Chriſt; though he, in ſtead of accuſing for, covers ſin. Oh that ſinners were ſo wiſe, as in time to look for a new ſervice, and to ſtand aſtoniſhed at this amazing folly, that they ſhould more delight to ſerve him who ſheds their blood, then him who ſhed his blood for them.
9 Great ſhould be our care to prevent falſe accuſations,Obſerv. 9. to ſtop Satans mouth, and the mouths of ſinners, which are ſo ready to be opened againſt us; to take heed that they ſpeak not reproachfully and truly at the ſame time.
1. It ought to be our care to make ſtreight ſteps to our feet,Epheſ. 5.15. ſeeing we ſhall be ſure to hear of the leaſt halting: we ought to walk circumſpectly. If wicked men will make faults, at their own peril be it; let them not find them made to their hand: though we may account ſuch or ſuch an error to be but ſmall, yet the ſlanderous beholder will look upon it with an old mans ſpectacles, and to him it will appear great. The ſharp weapons of ſlanders, muſt be blunted by innocency. Let the matter, manner, and end of every action be good, and then God will juſtifie, if Satan ſlander.
2. Never leave integrity to remove infamy: He that will part with a good conſcience, to get a great name, ſhall loſe name and conſcience too.
3. Defend and plead Gods cauſe againſt falſe accuſation. If we be ſhields to his, he will defend ours.
4. Let us be as careful of the names of others, as of our own. Let us not receive, believe, laugh at the ſlanders caſt upon others. Our name will be entertained at our neighbours houſes, as his is at ours. We muſt open our67 mouths for the dumb, the abſent, the innocent.
5. Be willing the godly ſhould reprove thee: He who wil not hear a juſt admonition, may juſtly hear an unjuſt accuſation; the ſmitings of freinds will prevent the ſtabbings of enemies, Godly rebuke embraced will preſerve thee from reproach, and being a byword.
6. Accuſe thy ſelf before God, humble thy ſoul for whatever thy ſelf and others can alledge. Be more vile in thine own, then thou canſt be in the thoughts or mouths of others; and thereby flie to Jeſus Chriſt, who will anſwer all accuſations within or without thee; the clefts of that rock being the beſt refuge againſt the purſuit of ſlanderous tongues. Oh how ſweet is it to ſay in the midſt of ſlanders, Well yet, my ſoul, God hath nothing to lay to thy charge.
10. Falſe accuſers imitate Satan,Obſerv. 10 they are the Divels firſt born, and bear his name. Their tongues are ſet on fire of hell; but of the greatneſſe of their ſin, I ſhall have clearer occaſion to ſpeak in the third and laſt part of this verſe, as alſo of the helpes againſt it.
This for the firſt part of this verſe, the parties contending; Michael the Archangel, and the Divel. The ſecond followes, the ſtrife or contention it ſelf; Michael contending with the Divel, diſputed about the body of Moſes.
In the explication of this ſecond part, the contention it ſelf, I ſhall ſpeak 1. Of this combat, as it's ſet out more generally; ſo here it is ſaid that Michael contended. 2. As it's ſet out more particularly, in the particular caſe and cauſe in which he contended; and ſo it's ſaid, Michael diſputed about the body of Moſes.
1. More generally: It is ſaid that Michael contended,68〈…〉〈 in non-Latin alphabet 〉,Vox〈…〉〈 in non-Latin alphabet 〉forenſis eſt, et ad judicia ſpectat. Juſtinian. in loc. the word (ſaith Juſtinian) is borrowed from courts of judicature, and belongs to judgments;〈…〉〈 in non-Latin alphabet 〉, is to contend in judgment. The word in Scripture is uſed ſeverall waies, and oft it ſignifies to heſitate, and ſtagger, or doubt, Rom. 14.23. Matth. 21.21. Rom. 4.20. And the word imports a doubting with a contention:Qui haeſitat, al tercantibus ſententiis, ſecum quaſi litigat et diſceptat. Bud. in comment. He that doubts or heſitates in a buſineſſe, being by different opinions drawn ſeveral waies, finding a ſtrugling and a contention (as Budeus notes) within himſelf, as unreſolved what courſe to take. Rom. 14.1. The Apoſtle ſpeaks of doubtfull, or contentious diſputations; or (as the word ſignifies) contentions of diſputations.〈…〉〈 in non-Latin alphabet 〉, altercationes diſputationum. Beza. Acts 11.2. They of the circumciſion (〈…〉〈 in non-Latin alphabet 〉) contended with Peter.
It may here be demanded, What are thoſe contentions between good and bad Angels? Its anſwered, That they are either about things, 1. of temporall, or 2. of ſpiritual concernment.
1. About Temporals, and ſo they contend, the good Angels for, and the bad againſt the outward welfare of the people of God:Pſal. 34.7. The good Angels (like Souldiers) pitch their tents about the godly, to protect them, where Satan pitcheth his forces to deſtroy them. Evil Angels ſtrive to drive men into places of danger, the Divel would have had Chriſt to have leapt from the top of the pinacle:Mat. 6.4. but the good Angels keep us in all our waies, and bear us up in their arms, Pſal. 91.12. When Eliſha was beſet, the mountain was full of horſes and chariots, 1 King. 6.17. The Divel, who ſtir'd up Daniels enemies to have deſtroyed him by the Lions, was diſappointed by that good Angel,Dan. 6.22 who ſhut the Lions mouths. The Angels of God defended Jacob from the fury of his brother Eſau,Gen. 32.2. into whoſe heart Satan had put it to contrive Jacobs death. Satan endeavours the deſtruction of people and countries; but good Angels fight for their ſafety: When Satan prevailed69 with David to number the people,2 Sam. 24.17. he left him fewer to number by ſeventy thouſand. Michael the chief of the chief princes protected the Jewes againſt the tyranny of the Perſians, Dan. 10.13. 2 King. 19.35And an Angel ſmote an hundred fourſcore and five thouſand which came to deſtroy Judah:Exod. 14.19 An Angel went between the Iſraelites and the army of Egyptians. When Satan ſtir'd up Jezabel to ſeek and vow the death of Elijah,1 King. 19.5 perſecuted Elijah was fed and preſerved by a good Angel. Divels labour to deſtroy the families and eſtates of the godly; (as in the caſe of Job:) the Angels of God are their guard (when 'tis for their good) to protect them, and encamp about their perſons and habitations.
2. The contentions of good and bad Angels are about Spirituall things. Jeſus Chriſt, who is the Spiritual head and husband of the Church, was by evil Angels with deadly hatred oppoſed; good Angels admire, adore, advance him. When Chriſt was in the womb, Satan would have had his mother ſuſpected of uncleanneſſe, ſo that her husband was minded to put her away; but the good Angel affirms, that what was conceived in her was of the Holy Ghoſt. The Divel ſought to murder him in his infancy; The good Angels appeared in multitudes praiſing God at his nativity, and one directs Joſeph to carry Jeſus into Egypt for his preſervation from Herods cruelty. The Divell tempts Chriſt,Matth. 4. and toſſeth him from place to place: The good Angels, when he was afterward faint and weary, came and miniſtred to him. The Divel, through the whole courſe of his life, ſtirs up perſecution and raiſeth ſlanders againſt him, enters into Judas to betray him, and into the Jewes faſly to accuſe and crucifie him: but as one good Angel appeared from heaven in his agony ſtrengthening him, ſo would more then twelve legions of ſuch (had God but given a commiſſion) have waited upon him, and reſcued him from his enemies. The Divels malice againſt Chriſt dyed not with him; but to baffle the70 glory of his reſurrection, he ſuggeſts the aſperſion of his Diſciples, their ſtealing away his body by night: The good Angels atteſt the glory of his reſurrection to thoſe who came to the Sepulchre and afterward his Aſrenſion, to thoſe who look'd toward heaven; aſſuring them alſo of his return to judgment. Nor is the contention of good and bad Angels leſſe about the Church of Chriſt: The good Angels rejoyce at the enlargment of Chriſt kingdome, the converſion of one ſinner; and 'tis a pleaſure to them to be preſent at the publick ordinances, and to look into the myſtery of the Goſpel, 1 Cor. 11.10 ▪Epheſ. 3 10 As impoſſible it is, they ſhould preach anothe•Goſpel, is to be accurſed, Gal. 1.8. They ſurther the Goſpel, and preſerve the true worſhip of God, forbidding the worſhip of themſelues. The Law was given by their miniſtry:Luke 2 9. Acts 10.10. The Angel directs Cornelius to ſend for Peter: The Angel brought Philip to inſtruct the Eunuch; invited the Apoſtle to come to Macedonia, and help ſouls to heaven; delivered Peter out of priſon to preach the Goſpel; carried the ſoul of Lazarus to heaven; reſiſted Balaam in the way wherein he came forth to curſe Iſrael, &c. Michael and his Angels, Rev. 12. fight for the defence of the Church againſt all the injuries of the Divel. But the Divel is the grand adverſary of ſouls: Evil Angels labour to ſtop the paſſage of the Goſpel; they put forth their power in Jannes and Jambres; to reſiſt Moſes in his Miniſtry. The Divel offereth himſelf to be a lying ſpirit in the mouth of all Ahabs Prophets. He ſtands at Joſhuah's right hand to withſtand him in his Office;Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 The•. 2 18. Rev. 2.10. he ſoweth tares in the field, where the good ſeed of the word is ſown: Falſe Doctrines are the Doctrines of Divels: Satan hindred Paul once or twice from his journey to the Theſſalonians to confi•m their faith; he raiſeth perſecution againſt the Church; he caſt ſome into priſon: And where he cannot hinder powerful preaching, he contends to make the word ſundry wayes ineffectual: ſome he holds faſt71 in unbelief and contumacy; from careleſs hearers he ſnatcheth the word: Thoſe who happly hear attentively, he hinders from practiſing; and of ſome kind of practiſers he often makes Apoſtates.
The ſecond thing to be explained,2 Branch of Explicat. is the ſtrife and••mbate between Michael and the Divel, ſet forth more particularly in the particular caſe and cauſe thereof, the Archangel diſputed about the body of Moſes. And here,
1. He diſputed,〈…〉〈 in non-Latin alphabet 〉, The word ſignifieth a Conteſt by Argument and Reaſon; beſides which manner or ſtrife,Juſtinian. in. loc. there is no other (ſay ſome) after which ſpirits can ſtrive and contend one with another. I ſhall not diſpute the truth of that aſſertion (the mos Angelicus,Vid. Z••ch. de Angelis p. 156 the manner of Angelical diſputation being to us ſo dark:) nor ſhall I now enquire how Angels repreſent their minds and apprehenſions one t•another in their diſputations; but ſure I am, that as the Arguments which this holy Archangel produced againſt the Divel to juſtifie his action, were ſtrong and cogent (as being drawn from the revealed will of God) ſo the practice of diſputing for convincing the adverſaries of the Truth, or ſtopping their mouthes by arguments grounded upon that foundation,Acts 17.17.18.4, 19.19.9.20.9.24.12, 15. was frequently uſed by the Apoſtle Paul, and to be imitated by us; who, were our words ſofter, and our Arguments ſtronger, might more convince the Adverſary againſt whom, and credit the cauſe for which we contend.
If it be here demanded, Why this Archangel would diſpute with an incorrigible adverſary? Its anſwered, he diſputed not with hopes to recover his Adverſary: But 1. To credit his cauſe. It was a righteous cauſe, and was worthy of a ſtrong Advocate: though the adverſary againſt whom we reaſon deſerves neglect, yet72 the truth for which we argue, deſerves our contention.
2. To apologize for himſelf: He might have been look'd upon, as one who reſiſted and oppoſed Satan, upon bare reſolution and ſelf-wil, and would effect his deſire by bare force, had he not diſputed the equity of his proceedings with the Divel.
3. To render the Divel the more inexcuſable: Who now, though he were ſo far from being bettered or amended by all the diſputation and reaſoning of Michael with him, that he was the more enraged againſt the truth; yet muſt needs be more clearly convinced, that he oppoſed the righteous and holy will of God.
2. For the ſubject of this diſputation, it was (ſaith Jude) about the body of Moſes. The principal doubt in this branch is, what ſhould be the cauſe of this contention and diſputation between Michael and the Devil, about the body of Moſes. Sundry cauſes are by ſundry Interpreters mentioned: I ſhall rehearſe ſome of the moſt probable, and cleave to that which I conceive to be the true one: Some affirm that the body of Moſes is here to be taken figuratively, not for that body which was buried on Mount Nebo, but for that holy Prieſthood about which Satan reſiſted Joſhuah, Zech. 3.1. becauſe this Prieſthood as a ſhadow, was to be reſtored at the return of the Captivity, and to be in Chriſt truly fulfilled, whom the Apoſtle cals the body, (Col. 2.17. ) that anſwered the ſhadowes of the Law. Others alſo making this place of Jude to refer (though after a different manner from the former) to that of Zech. 3.1. Opinio myſtica eſt, ut corpus Moſis fuerit Synagoga; ac Synagogam liberari prohibu•rit Diabolus de Captivitate Babylonis. Lorin. in loc.Conceive that by the body of Moſes, we are here to underſtand the Synagogue, or Church of the Jewes; the delivery whereof from the Captivity of Babylon, Satan (ſay they) oppoſed, and Michael contended for.
But beſides the Arguments which have been brought already, to prove that this Michael here mentioned by Jude, was not Jehovah; as was he who is mentioned73 Zech. 3.1. It ſeems an harſh expreſſion, and no where uſed, to call either the Moſaical Prieſthood as fulfilled by Chriſt, or the Synagogue and Church of the Jewes, the body of Moſes. Some conceive that this contention about the body of Moſes, was from Michaels endeavouring, and the Divels oppoſing of the honourable burial of Moſes; to whom (ſay they) the Divel would have had burial denyed, in regard of his ſlaying of the Aegyptian in his life time; and that the Divel contended, that the body of a Murderer belonged to him to diſpoſe of. But this opinion ſeems falſe, both in regard of the great diſtance of time which was between the ſlaying of the Aegyptian and this contention; as alſo that the Divel knew either that the ſlaying of the Aegyptian was no true murder, or if it were, that it was forgiven by God, who ſundry times after it, manifeſted tokens of ſignal love to his ſervant Moſes. It is therefore laſtly, and moſt truly aſſerted by others, that Michael therefore contended with the Divel about the body of Moſes, becauſe the Divel endeavouring (contrary to the expreſs will of God) that it might be buried in ſome open and well-known place, that ſo the Iſraelites (who were alwaies too prone to idolatay) might thereby be drawn to give Moſes Divine adoration;Deut. 34.6. Michael in zeal to the honour, and obedience to the will of God, oppoſed the Divel, and contended that the body of Moſes ſhould be buried in a ſeeret place,Vid. Chryſoſt. Hom. 5 in Mat. Auguſt. To. 3. p. 731. Ambr. 2 Offic. c. 7. where no man might know of his Sepulchre. This laſt is the opinion of moſt, if not of all Modern Writers both Proteſtant and Popiſh, and of ſundry of the Antients.
The moſt think that Satan in his contention aim'd at ſtirring up the people idolatrouſly to worſhip the very dead body of Moſes; and ſome affirm (though I ſuppoſe without ground) that after his death his face retained its former ſhining luſtre: and to prevent the idolizing of Moſes his very Rod, they conceive, that Moſes took it away with him when he went to dye; it being that Rod,74 whereby he had wrought ſo many Miracles, and which was called the Rod of God. Others rather think that Satan intended to have put the Iſraelites upon the idolatrous worſhipping of Moſes ſoul or Ghoſt, by the diſcovery of his Sepulchre; this opinion ſeems to me very probable. I know not, that the worſhipping the reliques of dead mens bodies, was an idolatry uſed in thoſe times. I ſuppoſe it will not be denyed, but that it was the practice of the Heathens to worſhip the ghoſts or ſouls of the dead, who in their life time had been eminent for their greatneſs and beneficence; hence Jupiter, Mercury, Eſculap. &c. were counted Deities after their deaths, for that good which their ſurvivers had received from them while living; and Heathens uſed this their idolatry, by occaſion of their having among them the Tombs and Sepulchres of the deceaſed: Thus the Cretians worſhipped Jupiter for their God, whoſe Sepulchre they boaſted that they had among them. And hence Lactantius holily and wittily derides them,Quomodo poteſt Deus alibi eſſe vivus, alibi mortuus; alibi babere Templum, alibi Sepulchrum? Lactant. l. 1. c. 11. for honouring a God, who (as they thought) was in one place living, in another place dead; who in one place had a Sepulchre, in another a Temple.
The Roman Emperors after their deaths, were Deifi'd at the burning of their bodies; which being burnt, their ſouls were worſhipp'd by the name of manes; and upon their Sepulchres they engraved theſe words, To the gods,Dijs manibus. the ghoſts or ſouls of the departed; they blindly believing, that the ſouls of the departed did reſide about, or were preſent at the places, where their bodies were buried; and theſe ſoules of the departed, Heathens were wont to worſhip and conſult with at their graves and Sepulchres; a practice which from heathens was received by the Iſraelites alſo Hence we read, Iſaiah 65.4. of the idolatrous Jewes, who remained among the graves, and lodged in the monuments, namely, to conſult with the ſpirits of the dead; as is clear from Iſaiah 8.19. where the Prophet reproves the people for conſulting for the75 living with the dead; i e. with the ſouls or ghoſts of thoſe who were dead and departed. And at theſe graves and Sepulchres of the dead, were idolaters wont idolatrouſly to Feaſt and Banquet with thoſe ſacrifices which they had offered to the honour of the dead. Hence we read, Pſalm 106.28. of the great idolatry of the Iſraelites, in eating the ſacrifices of the dead. And this idolatrous cuſtome of ſeeking to the dead at their Tombs or Sepulchres, the Divel invented, that theſe deluded idolaters, who expected to conſult with dead men, might indeed, and really receive anſwers from, and ſo worſhip him: for though he perſwaded his Vaſſals, that they who were dead, gave them their anſwers; yet indeed, thoſe anſwers came from him. And to this practice the Divel might eaſily have brought theſe Iſraelites, could he have obtained the diſcovery of Moſes his Sepulchre; which, containing the remains of ſo famous a Law-giver, and one ſo eminent above all the men in the world for acquaintance with God, would in probability upon all exigencies, have drawn idolaters to it, for the adoration of, and conſultation with Moſes: (eſpecially conſidering the great and conſtant need of direction, in which the Iſraelites ſtood wh•le they were in the Wilderneſs, for their paſſage to Canaan;) though ▪ indeed the name of Moſes was to have been but a ſtale or ſtirrup, to have advanced the adoration even of the Divel himſelf; who, as he was the ſole contriver of this idolatry, ſo would have been pleaſed moſt with it, and honoured onely by it; it being as much beyond the power of idolaters or Divels to deal with a true, ſince dead Moſes, as it ever was againſt the will of Moſes, to have any ſuch dealing with them. If it be here objected, that the Iſraelites did not worſhip at the Sepulchres of Abraham, Jacob, Joſeph, and the other Patriarchs, and therefore that neither they would have idolatrouſly worſhipped Moſes, if they had known the place of his burial. Its anſwered, that there was far greater likelihood76 and danger of their idolizing Moſes, then any of the fore-mentioned Patriarchs; and that both in regard of the honour that Moſes had received from God, and alſo of that good which the Iſraelites had received by Moſes. 1. In reſpect of the former, none of the godly Anceſtors of the Iſraelites were ſo illuſtrious as was Moſes, for working Miracles, and ſo many renowned performances, both in Aegypt, and after the Iſraelites came out of it; none by the teſtimony of truth it ſelf, being like Moſes, whom God knew face to face; none who had the reputation of being ſo frequently and long with God, and of being a Law-giver to the people, and a Mediator between God and them, to fetch them Lawes from God, and to carry their deſires again to God; to be taken up (that he might converſe with God) to the top of a flaming Mount, the foot whereof no other perſon might touch upon pain of death; to have a face ſo gloriouſly ſhining, (upon deſcent from God) as if God had imparted to him a kind of ray of Divinity. In a word, To have God ſay of him, as he did to, and of Moſes, I have made thee a God (a ſpeech (haply) not yet forgotten by Iſrael) to (ſo great and puiſſant a Monarch as) Pharaoh. 2. In reſpect of the great benefits that God beſtowed upon the Iſraelites by Moſes; never did they receive the like by any other Inſtrument in any age; who ever was there beſides Moſes, by whom God ſent ſo many miraculous plagues upon their Enemies? by whom (at the holding up of a Rod) he divided the Sea, and ſent ſix hundred thouſand men through it dry-ſhod, and afterward cauſed it to return upon, and ſwallow up their Enemies; by whom he ſplit the Rocks into Cups, and gave them water in a ſcorching Wilderneſs, and fed them with miraculous ſhowres of bread from heaven, &c. Its therefore probable, that one ſo eminently honored of God, and beneficial to Iſrael, as was Moſes, had his grave been known, would after his death have been idolatrouſly worſhipped, and77 perheps too, conſulted with, as their guide in the Remainder of their journey into the Land of Canaan. Yea,Haereſ. 55. Epiphanius reports, that in Arabia, Moſes, for the Miracles wrought by him, was accounted a God, and that there his Image was worſhip'd.
And whereas it may be ſaid, that the Iſraelites could not be ſo blockiſh as to have worſhip'd a dead Moſes, his mortality being ſo pregnant a confutation of their idolatry, and his Divinity. Its anſwered, Idolatry is a ſottiſh ſin; Spiritual, as well as Carnal Whoredome, taking away the heart. Its juſt with God, that they who lay by his rule, ſhould alſo lay off their own reaſon. Nor yet would the knowne Zeal of Moſes (while living) againſt ſuch a practice as this, have, in probability, kept the Iſraelites from this idolatry, had Moſes his body been diſcovered: conſidering not only their proneneſs to that ſin, and their forgetfulneſs of holy inſtruction; but alſo, for that they might haply impute the unwillingneſs of Moſes to be worſhip'd in his life time, and while he was among them, rather to his modeſty and humility, then to his diſallowing of ſuch a practice after his death, when he ſhould be both abſent in body, and glorious in ſoul. In ſhort, needs muſt that be bad, which that evil one is ſo violent in contending to have effected; nor certainly, would Satan much have regarded Moſes his body, had it not been to do hurt to the Iſraelites ſouls; and he who by his ſubtilty had once before with ſo much ſucceſs drawn the people to Idolatry, and almoſt to deſtruction, by the company of the Midianitiſh women, was much more induſtrious and hopeful, by this means, which had a face of greater plauſibility, and would have proved far more hurtful, to have effected the like again.
1 The oppoſition between ſin and holineſs is univerſal;Obſerv. 1. they never meet but they fight. This enmity flies higher78 then men, it reacheth even to Angels alſo. Its in the heart, between a man and himſelf: outward between men and men, between men and Angels, between God and both, between Angels and Angels; Holineſs and ſin are irreconcileable. Their oppoſition is reciprocal. Holineſs can never tamely endure ſin, nor ſin quietly endure holineſs. Theſe antipathies can never be reconcil'd. Such is the oppoſition between them, that they cannot brook one another, notwithſtanding all the plauſible and rarely excellent qualifications that may be mixt with either. A Saint cannot love a ſinner, nor a ſinner a Saint, as ſuch: though either be never ſo beautiful, Affable, Noble, Learned. The Divel meeting with Holineſs, and Michael with ſin, though both in an Angel, fight and contend with one another. Its in this caſe as with the dreſſing of ſome meats, though the ſauce, the mixtures be never ſo pleaſant, the dreſſing never ſo cleanly and skilful; yet if ſuch or ſuch an ingredient be put in, the food wil be loathſome to ſome ſtomacks, and will not down. Such a one were a good man (ſaith a wicked perſon) were he not ſo preciſe, pure: And ſuch a one were an excellent companion, (ſaith a Saint) were he holy and heavenly. Between the Wolf and the Lamb there is an antipathy of natures. Sir Fr. Bacons N••Hiſt.Their guts (ſay ſome) made into Lute-ſtrings, will never ſound harmoniouſly together. If they live quietly (as is propheſied Iſai. 11.6) its becauſe the nature of the one is changed. They who act from contrary principles, by contrary rules for contrary ends, muſt needs thwart one another. The people of God, may hence be both cautioned and comforted. Cautioned, not to expect to be altogether quiet if they will be holy. Their Legacy left them is, in the world to find hatred and trouble. Joh. 16. ult. They muſt be men of contention, though Angels for their endowments. Cautioned a ſo they ſhould be, that they leave not their holineſs; for then, though mans contending with them ſhould end,79 yet Gods would begin; and the worlds friendſhip is bought at too dear a rate, when with the loſs of Gods favour. Cautioned laſtly,Pax cum viris, bellum cum vi•iis. not to hate the perſon of any under pretence of hating his ſin; abhor not the body, but the ſore: Zeal muſt not be deſtroying, but refining fire. No man is ſo good, as for all things to be beloved; no man ſo bad, as for any thing but ſin to be hated. The people of God may hence alſo be comforted; when they meet with moſt contention from men, it is but what Angels have met with from Divels: nay, what Chriſt hath met with from men and divels. As Chriſt is our Captain, ſo Angels, yea, Archangels are our fellow ſouldiers, nor ſhall we any more miſcarry, then either. The worlds bad word, is no bad ſign. Two things much ſpeak a man; his company that he keeps, and his commendation which he receives. Wicked men cannot ſpeak well of them who cry downe their ſin: nor is their diſcommendation any diſgrace.
2 Satan is overmatch'd in his contentions. Obſerv. 2.Michael an Archangel, a good Angel, contends with him. Although all the Angels are equal by nature,Corpora craſſiora & inferiora per ſubtiliora & potentiora, quodā erdinereguntur; Omniacorpora per ſpiritum vitae; & ſpiritus vitae irrationalis, per ſpiritum vitae rationalem; & ſpiritus vitae rationalis deſertor & peccator, per ſpiritum vitae rationalem & pium, & juſtum, & ille per ipſum Deum. Aug. de trin. l. 3. c. 3. and created with equal power, yet was the power of the faln Angels much impaired by, and for their Apoſtaſie; and as the holy Angels exceeded them in other qualifications, ſo likewiſe in this of power. Good Angels, though they are not Omnipotent, yet had they not that chaine put upon them, which was put upon the bad, immediately after their fall, whereby they are both reſtrained from what they would; and oft, from what they can. This ſubjection of the bad Angels is manifeſted by Anguſtine, from that order which God hath placed among the Creatures: The bodies (ſaith he) which are more groſs and inferior, are ruled in a certain order by the more ſubtle and ſuperior. All bodies are ruled by a ſpirit of life, and the irrational ſpirit of life by the rational; and that rational ſpirit of life which fell and ſinn'd, by that rational ſpirit of life which is holy and righteous; and this holy Spirit80 by God himſelfe. Nor do we ever in Scripture read of any contention between the good and evil Angels, wherein the good had not the victory, Revel. 12.8. The Divel and his Angels fought and prevailed not:Dan. 10. and ver 9. He was caſt out unto the earth. The Divel never fights, either himſelf, or by his Inſtruments, but he is foyld, but he falls: Beſides, the good Angels ever contend for and by a great God, under a glorious and victorious Head and Captain, Jeſus Chriſt; againſt a curſed, yea, a captivated enemy, who cannot lift up an hand further then the Captain of the good Angels, pleaſeth; in a good cauſe, for the honour of God, and the welfare of the Church; ſhould they ever be foyld, their Captain would loſe the moſt glory. How good is God, to order that the beſt Creatures ſhould be the ſtrongeſt! How happy Saints, in that they have, though an inviſible, yet an invincible Life-guard, an Army of Angels to pitch their tents about them,Pſal. 34.7. whoſe ſafety thereby, can be no more then ſhadowed by mountains of full horſes, and Chariots of fire! If any thing do ſometimes befall them afflictive to their ſenſe, yet nothing can befal them deſtructive, nay, not advantageous to their ſouls. How great is our intereſt to continue our Guard! Theſe holy Spirits are driven away by our filthy converſation, like Doves that cannot endure noyſom places. They will protect none, whoſe protection drawes not allegiance to their great Lord and Maſter Jeſus Chriſt. Oh give not the good Angels cauſe to ſay of us, as David of Nabal, 1 Sam. 25.21. Surely in vain have we kept all that they have, &c. A man without Angels is not without Divels. Miſerable is it for the poor ſinner to be like a Lamb in a large place, expoſed to the cruelty of the Wolf, in ſtead of being defended by the care of the Shepherd. Miſerable (laſtly) is the condition of every enemy of Chriſt and his Church, who joynes with that Head, and fights under that Leader which is ſure to be foyl'd; that walks according81 to the Prince of the power of the air; that wars againſt the Angels of God, yea, with him, the God of thoſe Angels. And how can they expect, who have fought for Satan againſt Michael in their life time, that Michael ſhould contend with Satan for their ſouls at their deaths?
3. Obſerv. 3.In all contentions our care ſhould be that our cauſe be good. Michael contended in a righteous quarrel. Its commonly ſeen, the hotteſt contentions are beſtowed upon the unholieſt cauſes. Idolaters cry out louder and longer for Diana of the Epheſians, wicked men more ſtrenuouſly ſtrive for the promoting of the Divels Kingdom, then the Saints do for the advancing of Chriſts. How loud did Baals Prieſts cry to their God for help,1 King. 18 26, 28. and how cruelly did they gaſh their bodies when the reputation of their dumb and deaf Deity was hazarded! How eager were the men of Ophrah,Judg. 6.28. that Gideon might be put to death for throwing down of the Altar of Baal! But what a ſhame is it, that blind Zeal ſhould be more eager and active then that which is inlightned! The goodneſs of that for which we contend, only commends the greatneſs of our fervor in contending for it. The more fiery and furious a horſe is which wants eyes, the more dangerous to himſelf, and others, is his career. The higher and ſtronger the winds are which drive the Ship upon the ſands and Rocks, the more deſtructive and inevitable will be the wrack of the Ship. We muſt firſt be ſure we have a clear, a Scripture-way, and then how ſweet and ſutable a connexion is it to be fervent in ſpirit, when ſerving the Lord? We ſhould miſtruſt and fear our courſe is wrong,Rom. 22.11. when we find our hearts moſt eager and impetuous; and when we are ſure our courſe is right, we ſhould be aſhamed that we are ſo faint and ſluggiſh.
4. Satan contends with the ſtrongeſt, even with the ſtrongeſt Angel. Obſerv. 4.No Excellency can exempt any one from his onſets. He adventured upon Chriſt himſelf. The moſt famous Worthies mentioned in Scripture, Job,Marth. 4.82 David, Peter, &c. could not eſcape the Divels encounter. This Serpent ſet upon our firſt parents in their innocency. He commonly ſingles out the Leaders for combate: and they often meet with the ſharpeſt aſſaults. That Chriſtian which is moſt Angelical ſhall find Satan moſt Diabolical. The Divels malice being moſt againſt God, is moſt againſt them who have in them moſt of God: in them he labours to be revenged on him: In the ſervants he ſtrikes at the Maſter. And God in Wiſdom ſo orders it, that they who have moſt ſtrength ſhould be moſt exerciſed, to make his graces the more manifeſted to all Beholders. God was not delighted that Job ſhould be aſſaulted and tempted, but that thereby Satan ſhould be overcome. And ſuch is the Divels malice, that he will trouble thoſe moſt in the way, whom he knowes he can leaſt hinder of the end. He contends, though he conquers not. Where he cannot deſtroy our grace, he will labour to diſquiet our peace. Satans aſſaults are no ſign of Gods hatred, nor ſhould they be any occaſion of our cenſures. If we be not ſo fiercely ſet upon as others, in ſtead of cenſuring them for having no grace at all, let us rather think that they have more then our ſelves. They whom Satan leaſt troubles, commonly leaſt trouble him. In ſhort, what need have weaklings of watchfulneſs, when the Divel fears not an Archangel? A weak Chriſtian, when watchful, is in leſs danger then the ſtrongeſt when ſecure. He who ſets upon an Angels ſtrength, will not fear humane weakneſs. If he comes upon thoſe who have nothing to help forward his Conqueſt, he will come with a courage upon thoſe who bring him weapons. In the beſt of us there's a ſtrong party for Satan to joyn with all.
5. Obſerv. 5.The more God advanceth any in gifts and employments, the more Satan moleſts them. If this Archangel were not (though ſome think he was) employed about the83 burying of Moſes's body, yet ſure we are, he was here employed in contending for God; and that he was a choice, if not the cheifeſt of all the ſervants that God kept in this great family of the world; the great miniſter and meſſenger of God to perform his maſters pleaſure in matters of higheſt concernment. Perſons of publick employment are moſt fiercely aſſail'd by Satan; they who are ſet apart to offices, whereby God is moſt glorified and his Church relieved, are ſet upon by Satan the enemy of both. We never read that Moſes, David, Paul, &c. were moleſted by the Divel, till they were appointed to be Gods Archangels, (as it were) his Meſſengers, in delivering, governing, teaching the Church. God never imployes any in ſervice, but 'tis to oppoſe Satans Kingdome; and the higher their ſervice is, the hotter is the oppoſition which they make; and whoſoever diſturbs Satan, ſha•l be ſure to hear of him: the more watchful any one is to do his duty, the more watchful is Satan to do him hurt,: commonly God ſhewes his ſervants in their entrance into duty, what they are like to meet with in the continuance thereof; and thereby he gives them ſuch proof of his faithfulneſs in ſupporting them, that all the rage of hell afterward ſhall onely prevent ſecurity, not overthrow faith; awaken, not diſhearken them: And ever as the ſervants of God are afflicted, ſo are they fitted for his ſervice; God is but trayning them to a due expertneſs in high emploiments. The more any one contends for God, the more let him expect to contend with Satan: They who moſt ſtop the divels mouth, leaſt ſtop his malice: Reckon upon Satans wrath, if thou goeſt about Gods work; they deceive themſelves who expect to be quiet and ſerviceable at the ſame time, ſuch groundleſs apprehenſions are but the inlets to apoſtacy, and make us to forſake our duty, becauſe we cannot perform it with our outward eaſe. To conclude; Satans oppoſition ſhould not diſcourage us from duty, nay we ſhould look upon84 it is an hopeful ſign of the conſcionable diſcharge of our duty. Let us be ſure that we are imployed by God in his work; and that we labour to perform it after his mind, and then let us account oppoſition our encouragement and crown, as being that which almoſt only meets us in a good Cauſe.
6 Decent burial belongs to the bodies of the departed. Obſerv. 6.God himſelf buried Moſes; nay (as moſt think) the grand Argument whereby Satan diſputed with the Archangel,Vid. Jun. in loc. for the publickneſs of Moſes his Sepulcher, was the known fitneſs of beſtowing a comely burial upon the bodies of Gods ſervants; nor did Michael at all contend that Moſes might not be buryed, but that the Divel might not be at the Funeral, or not have the interring of him. Gen. 23.Nature it ſelf teacheth a decency of Burial. The very Heathens readily entertained Abrahams motion to ſell him a Burying place; yea, they had it in their own practice;Ver. 6. In the choice of our Sepulchers bury thy dead. And want of burial is ſo hateful, that ſome have been more reſtrained by the fear of not being buryed,Gen. 25.9. Gen. 47.30 Gen. 50.25. then of dying. Abraham was buryed in the ſame cave with Sarah; after him, Iſaak, Jacob, Joſeph; there alſo was Rebecca beſtowed. And when the Kings and Judges of Iſrael are recorded, their Burials with their places are alſo mentioned; of which there are three ranks, 1 Some deſerving ill, only buryed in the City of David (the upper part of Jeruſalem, wherein was the Temple and Davids Palace) but not in the Sepulcher of their fathers; thus was Jehoram, 2 Chron. 21.19. Joaſh, who fell to Idolatry, 2 Chron. 24.16. and Ahaz, 2 Chron. 28.27. 2. Others who were good Kings, were buried in the City of David, and in the Sepulchers of their fathers. And 3. Some of the higheſt Merit were buryed in the City of David,2 King. 9.37. in the Sepulchers of their fathers, and in the upper part of the Sepulchers of the Sons of David; as Hezekiah, 2 Chron. 32.33. Nor was it a ſmal judgment that God inflicted upon Baaſha and Jezabel,Jer. 22.19.85 that they ſhould be buryed in the bellyes of d•gs, that Jehoiakim ſhould be buried with the burial of an Aſs, drag'd out by the heels, and caſt into a ditch;Iſal. 14.20. Pſal. 63 11. and that the King of Babylon ſhould not be joyned with the Kings in burial. Neither was it a ſlight imprecation which fell from David, Let them be a portion to Foxes; nor a ſmal threatning, Jer. 14 16. That the bones of the Kings, Prieſts and Prophets ſhould be taken out of the grave, and laid open to the Sun and Moon. 2 Sam. 2.5.Hence David highly commended the burying of Saul (though a bad man) for a good work. As of a ſore judgement, doth the Church complain, The dead bodies of thy ſervants have they given to be meat to the fouls of the Heaven, &c. there was none to bury them. Sutable it is,Pſal. 139. that ſo choice and curious a piece of Gods work-manſhip as mans body, ſhould not be careleſly laid aſide; yea, it hath been repaired, redeemed, as well as made by God;Gal. 4.4 5. Eph. 1.1.7. 1 Cor. 6.20. partner in Redemption with the ſoul, and bought with the precious bloud of Chriſt. The body alſo God hath ſanctified, it's his Temple. The Oyntment of Sanctification reſts not only upon the head (the ſoul) but diffuſeth it ſelf to (the body) the skirts alſo. 1 Theſſ 5.23The chair where the King of Glory hath ſate, ſhould not be abuſed. With the bodies of our deceaſed friends, we had lately ſweet commerce: The body of the wife was lately entertained with dear embracement: The body of our child, a piece of our ſelves: The body of a dear friend, what was it, but our ſelf divided with a ſeveral skin? The body of a faithful Miniſter, an earthen Conduit-Pipe, whereby God conveyed Spiritual comforts to the ſoul. The body when living, was a partner with the ſoul in all her actions; it was the ſouls brother twin: what could the ſoul do without it? Whatever was in the underſtanding, was conveyed by the ſenſe. The ſoul ſees by the bodies eyes, hears by its ears, works by its hands, &c. yea, even now ſtill there is an indiſſoluble relation between the duſt in the grave, and the86 glorious ſoul: as the union of Chriſts dead body to the deity, was not diſſolved in the time of its lying in the Sepulcher. Burying places were not (among the Jewes) called the houſes of the dead, but of the living. The body is ſown, not caſt away; it is not dead, but ſleepeth. The grave is a bed, and the Church-yards ſleeping places. In ſhort, the glory of the bodies future eſtate, challengeth the honour of burial. All the precious Oyntments beſtowed upon the dead of old, had been caſt away, had it not been for the hope of a Reſurrection. A great Heir that ſhal hereafter have a rich Inheritance, is regarded, though he be for the preſent in rags. And this decent burial of the dead, diſcovers the more then heatheniſh barbarouſneſs of Papiſts, who do not only deny, but recal the granting of burial to the dead bodies of the Saints,Paulus Fagius Pet. Martyrs Wife. digging them up again, as they did at Oxford and Cambridg, in Queen Marye's time. Herein worſe then heathens, as teſtifies the greater humanity of allowing Interment, in Alexander to the body of Darius; Hanibal, to that of Marcellus; Caeſar to Pompey. The comfort of Saints it is, that the happineſs of their ſ•uls, is not confined to the burial of their bodies. Precious in the ſight of the Lord is the death of his Saints;Pſal. 116.15. Pſal. 139.16. who carefully keeps every one of their bones: and as he left not one out of his book when he made them at firſt, ſo to be ſure, neither ſhall one be miſſing when he will remake them; their very bodies being the members of Chriſt, and part of that lump whereof he was the firſt fruits. C•r. 15.20.To conclude this, the care (yet) of a dead body ſhould not be comparable to that of a••ving ſoul. What profit is it for the body to be embalmed, and entomb'd richly, and the ſoul to be tormented eternally? As great a folly is the reſpecting of the vile body, joyned with the neglecting of the precious ſoul, as for a frantick mother only to lament the loſs of the coat of her drowned child. Nor laſtly, ought this care of the bodies of87 the departed, though formerly never ſo holy, amount to a ſuperſtitious reverencing of their Relicks. Some think that the prevention of this ſin was the ground of Michaels contention with the Divel. But ſure we are, though the divel could not obtain a licence for this ſin, of Michael, he hath obtained command for it,Vid. Concil. Trident. S•ſſ. 24 from the Pope. It's hard to name that martyr'd Saint, who hath not left ſome limb behind him to be adored: to name this folly is to confute it; for beſides its Idolatry and derogation from the merits of Chriſt; it's injurious to the Saints themſelves, giving their bodies only inſepultam ſepulturam, keeping them from their honour of reſt,Jer 8.1, 2. and bringing them into the compaſſe of a condition threatned as a curſe. yea Laſtly,Iſa 18.14, 16. this popiſh foppery of adoring relicks, is ridiculous. The very Popiſh Hiſtorians tell us, that the bones of the worſhip'd have prov'd afterwards to be the relicks of theeves and murderers; and common obſervation proves, that the croſs of Chriſt, the milk of the Virgin, and the relicks of Saints are increaſed to ſuch a proportion as makes them more the objects of deriſion then adoration. The beſt reverence we can give to the departed, is to reſpect their ſpiritual relicks, their holy lives and example.
7 Satans aim in every contention, is to draw to ſin:Obſer. 7. The body of Moſes, Satan regarded not any further, then to hurt the ſouls of the Iſraelites: All his contentions with Chriſt, were purpoſely to win him to ſin. If ever Satan deſired any thing which was good, yet 'twas after an ill manner, or to a wrong end: He would not contend againſt your eſtates, lives, liberties, were it not to get advantage againſt your ſouls. As God in all his contentions with us, aimes at the advancing of our holineſſe; ſo Satan propounds this as his end of every contention, the drawing us to wickedneſſe. He would not have contended againſt Jobs children, goods, body &c. had he not aim'd to drive him to diſtruſt and impatience. 88He had not winnowed Job of worldly comforts, but for the winnowing him of his grace;Luke 22, 31. Satan (ſaith Chriſt to Peter) hath deſir'd to have you, and winnow you as wheat; but I have prayed for thee, that thy faith fail thee not. The drift of the Divel, was to ſift out Peters faith: All the ſtorms he raiſeth againſt godly Miniſters and Chriſtians, are not ſo much againſt their perſons, as to hinder from holy performances: When he caſts ſome into priſon, diſgraceth, impoveriſheth, kils them, his aim in all this is, that he may hinder the doing of good. He will allow all worldly enjoyments, if thereby he may the better accompliſh the end of drawing to ſin: He is a Spirituall, and a malicious enemy; ſpirituall,Gratia morſus Diaboli. and therefore ſpirituall morſels are only ſuted to his pallat; Grace (like that herb call'd morſus diaboli) is that which he nibbles at; throw him this head over the wall, and with Joab, he will ſoon raiſe his ſiege. He is a ſoul-adverſary, and no blood is ſo ſweet to him as the blood of ſouls. Give me thy ſoul (ſaith he) and keep thou (nay, I'le give thee) thy goods: Our enemies are ſpirituall wickedneſſes〈…〉〈 in non-Latin alphabet 〉, in heavenlies,Eph. 6.12. i. e. heavenly things. He is a malicious enemy, and well he knows that the greateſt hurt he can do, is to take away the greateſt good; as he moſt ſtrikes at the beſt men, ſo moſt at the beſt things in men; their grace: their ſoul, he is truly a murderer that aims at the heart. God deals with his people in a way of chaſtiſement, the Divel deals with them for deſtruction; he contends not to take away our gold, but our God: Its the moſt diabolical diſpoſition, to endeavour to put people upon ſin, not to be willing to be miſerable alone; nay not only to be willing to follow, and go along with others to hell, but to make them follow, or go with us; what a true born progeny of hell did thoſe Papiſts ſhew themſelves, who drew timorous Chriſtians to recant, and then put them to death, that ſo they might be murderers of ſoul and body at once? and who89 daily by the Jeſuits (Satans factors) compaſſe ſea and land to make proſelites; let it be the greateſt fear of every Chriſtian, leſt others ſhould be ſo much as occaſioned by them to ſin: grieve much when any ſin; moſt,Pſal. 69.6. when by thy means; Pray that none may be confounded for thy ſake. Our greateſt contention ſhould be to advance holineſſe; all the good which Satan doth to the body, is to hurt the ſoul; ſo all the hurt which any (in place) do to the bodies of others, ſhould be for the good of their ſouls; as Satans lenitives are poyſonous, ſo our very Corroſives ſhould be Salubrious.
8. Obſer. 8.Satan can bring colourable reaſon for the fowleſt practices; even for that which he intended ſhould be the ſin, and Idolatrous ſnare of Iſrael, he can diſpute, and that with an Archangel. It's probable he here argued for the fitneſſe of burying Moſes's body in a known place, from the eminency of the mans piety and worth, while living; from the great unſeemlineſs, that ſo faithfull and publick a ſervant of God ſhould be buried in hugger mugger; what? Pſal. 112.6.(might he ſay) ſhal not the juſt be had in everlaſting remembrance? Is not an obſcure funerall the way to obſcure all that ever Moſes did, and at once to make the people forget Gods works, with Moſes's name? As the worſt courſes may be coloured over by ſpecious pretences, ſo ther's none ſo skilful at this art as Divel; he is an expert logician, and ſhew'd himſelf ſo in this diſputation; he can make, as the beautifulleſt grace, ſeem deformed, ſo the moſt deformed ſin, ſeem beautiful. He puts, as the colour of ſin upon grace, ſo the colour of grace upon ſin. Never could the true Samuel have ſpoken better, then did this counterfeit to Saul at Endor; In the deluding of Saul, he took the help of Samuels prophecy. The Lord hath done even as he ſpake by mine hand. 1 Sam. 28.17.He often kils men (as David Goliah) with their own ſword; he winding himſelf into them, and them into ſin, by that which is the only preſervative againſt ſin, the Scripture: He can alledge90 ſomething good, to hinder from any thing good; he can overthrow duty by duty: he drawes the faireſt glove over the blackeſt hand, and ſeems to make the worſt cauſe without all danger or abſurdity: he had that to ſay,Mat. 4.6. which the Son of God himſelf could not refuſe; he diſputed againſt him (though fallaciouſly) with Scripture Arguments,Promiſſionem obj••i•, conditio••m a••••it. had he had a Pſalter, he would have ſhewn Chriſt the very place: nor is there any ſinner whom he cannot furniſh with a Scripture to defend his luſt; and ſuch a Scripture as the deluded novice hath neither skill nor will to anſwer. The truth which Satan ſpeaks, ever tends to deſtroy truth. In alledging of Scripture, he both colours himſelf and his motion, and frames himſelf, according to the diſpoſition of the Parties with whom he deals. He knows the authority of Scripture alway ſwayes in the School of the Church. Its our ſafeſt courſe, to hold up againſt Scripture-light, all the plauſible Reaſons or Scriptures, which Satan brings for any opinion or practice; to ponder, with Prayer, and ſtudy, every allegation, and to conſider whether in their ſcope & end, they are not againſt other direct Scriptures, and the Principles of Religion; for Gods Spirit never alledgeth Scripture, or propounds Arguments, but to lead us into the knowledge, and practice of ſome truth. This was Moſes his rule, Deut. 13.1. to try a falſe Prophet by his ſcope. If any Scripture or Reaſon, be alledged to put us upon ſin, though the Text be Gods, yet the gloſs and allegation is the Divels.
9. Obſerv. 9.In dealing with our greateſt Adverſaries, we muſt do nothing wilfully, but with the guide of Reaſon. Michael did not (though he could have done it) here ſhake off his opponent without anſwer, or a rational diſputation, (though he deſerved none;) but to ſhew, that he did not withſtand Satans motion, meerly of a wilful mind, but upon juſt ground, he anſwers him, and diſputes the caſe with him. Chriſt himſelf did not put off this very Adverſary of Michael,Matth. 4. without an anſwer; and when he refuſed91 the moſt unreaſonable requeſt of the ſons of Zebedee, he gave a juſt Reaſon, Mark 10.40. It is not mine to give, but it ſhall be given to them for whom it is prepared. Its good, though our Adverſaries are ſtubborn, yet to manifeſt the ground of all thoſe opinions and practices wherein we oppoſe them: our courſes ſhould be ſo good, as to deſerve to be juſtified; though our Adverſary may ſo bad, as not to deſerve to be anſwered: and we ſhall hereby, though not recover him, yet both acquit and quiet our ſelves, and poſſibly preſerve others from being infected with that ſin, which rather our Reaſon then Reſolution, is likely to prevent.
10. Obſerv. 10Satan delights to put people upon giving that honour which is onely due to God to ſomething elſe beſides God. He here contends for the Servant againſt the Maſter, and for the worſhip of Moſes, againſt the worſhip of God.
Satan makes people give that honour to the creature, which is due to God, two wayes. 1. Inwardly, 2. Outwardly. 1 Inwardly. 1. By making people to put their truſt and confidence upon ſomething beſides God, to make fleſh their arm, to put confidence in man,Joh. 31.24. Pſal. 20.7. Prov. 3.5. to truſt in Horſes and Chariots. 2. By making people to ſet their love and delight upon other things more then God; to love their pleaſures more then God,2 Tim. 3.4. Phil. 3.19. Eph. 5 5. to make gain their godlineſs, to be idolaters by covetouſneſs, to ſet their heart on that which was made to ſet their feet upon. 3. By making them to beſtow that fear upon the creature, which is onely due to God; to fear mans threats, more then Gods; and him who onely can kill the body,Iſa. 8.13. Iſa. 7.2. Iſa. 51.12 13. Hoſ. 5.11. more then him who c•n throw both body and ſoul into hell: to walk willingly after the (though wicked) Commandment.
2. Outwardly, Satan makes people give the honour to the creature, which is due to God, two wayes. 1. By the worſhiping that for God, which is not; thus the Heathen worſhip falſe gods, Mars, Jupiter, Diana, Dagon, Baal, M•loch, Mahomet; and thus Papiſts give Divine92 worſhip to Reliques, ſtocks, ſtones, a breaden God. 2. By worſhiping God by other means, and after another manner, than he hath appointed. That cannot be Gods worſhip, which is deviſed by another, the manner preſcribed by himſelf being refuſed: the worſhipping of God according to mans deviſes and traditions, ſhall be as far from acceptation, as ever it was from his inſtitution. He beſt knows what he loves beſt.
Nor is it a wonder, that Satan thus oppoſeth Gods worſhip, not onely in regard he is an Adverſary to God, and ſtrives to break inſunder thoſe bands of allegiance, whereby the creature is tyed to the Creator, and to deprive God of his homage; as alſo becauſe an Adverſary to man, whom he endeavours to draw into Gods diſpleaſure; but by the making men to worſhip thecreature in ſtead of God, he aimeth to advance his own honour and worſhip, in the room of Gods. If men come once to be children of diſobedience, and ſons of Belial, ſuch as will not ſubmit to Gods will, and bear his yoke,Eph. 2.2. John 14.31. 2 Cor. 4.4. Joh. 8.41. Acts 13.10. they walk according to the Prince of the power of the ayre, he is their Father, Prince, God; both in regard of his own uſurpation, and their acceptation. In all Divine worſhip, whatſoever is not performed to God, is performed to the Divel, there being no mean between them in worſhip; God and Satan divide the world of worſhippers, for although in the intention of the worſhippers, the Divel be not worſhipped, yet worſhipped he is, in reſpect of the invention of the worſhip, which was Satans deviſe and appointment; and hence it is, that we meet in Scripture, ſuch frequent mention of the worſhipping of Divels. The Gentiles, 1 Cor. 10 20. yea, the Jewes, Pſal. 106.37.Lev. 17.7. ſacrificed to Divels. And the truth is, Satan his contention that the people might find the way to Moſes's Sepulchre, was but that they might loſe the way to Gods ſervice, and find the way to his own; as was more fully ſhewn in the Explication. Oh how lamentable is it, that ſo bad a Maſter ſhould have ſo93 much ſervice! that he who ſheds our blood, ſhould be more willingly and frequently ſerved, then he who ſhed his own bloud for us! To conclude, if holy Michael here contended, that others might not worſhip any other than God, let us more contend that we our ſelves may not do ſo. If Satan throw us down, yet let us not caſt our ſelves down. We have another, a better Maſter, his will let us ſtudy; the voice of his Word and Spirit let us hear. Be above all thoſe baits where with Satan a lures to the adoring of any thing in ſtead of Chriſt. Know nothing great or good but the ſervice of Chriſt.
11. Obſerv. 11.Satans great deſign is to make the holyeſt perſons the greateſt occaſions of ſin. He had much rather that a Moſes, who had ſo zealouſly oppoſed Idolatry, ſhould be Idolized, then one who had himſelf been an Idolater. The Divel loves to wound Religion in the houſe of her friend, and with her own hands and weapons: to make Cromwell (a Proteſtant) to ſentence a Godly Lambert to death. Oh how it delights him to overcome Scripture by alledging, not of the Alcoran, but the Scripture! And as he here dealt with the body, ſo he ſtill deals with the Books and Writings of Gods Moſes's, the men of God: For as he fain would have made him who was the greateſt enemy in the world to Idolatry, while living, to have been the greateſt occaſion of it, when dead; ſo ſtill he contends by Hereticks, that they who have been the renowned oppoſers of Hereſie in their life time, ſhould be accounted the greateſt Patrons of it when dead. Thus the Papiſts contend that the Fathers, Auguſtine, Ambroſe &c. are theirs, and for their opinions: Thus the Pelagians of our time, that Auguſtin, Bucer,Vid. John Goodwin, Sion Colledg vi. ſited. Ball, are for free-will. But he much more contends, and had rather that a living, then a dead Moſes ſhoud be a ſtumbling block to others. If one who is holy, may (thinks he) be uſeful to me by his duſt and relicks, how much more by his falls, his ſcandals, his corrupt examples? Of94 all others, let thoſe who fear God, take moſt heed of giving advantage to Satan. When without their knowledg or conſent, they are by Satan, only made advantageous to him, it ſhould be their ſorrow; but when they make themſelves ſo, it is their great ſin.
12. Obſerv. 12.The worſt perſons are oft compelled both to have, and expreſs an high opinion of Gods faithful ſervants. Even Moſes, one who was a great oppoſer of, and greatly oppoſed by the Divel, is yet ſecretly by this curſed enemy, greatly honoured. Yea, the people who in Moſes his life time would have ſton'd him, would (and Satan knew it too) after his death have Idoliz'd him. Our bleſſed Lord, when he was murdered by his enemies, was by ſome of them voiced a Juſt man;Luke 18.18. Act. 24.25. Mat. 11.19. the young man calls him Good Maſter; even bloody Herod reverenced the Baptiſt; and Felix trembles at the preaching of Paul. Wiſdome ſhall ſometimes be juſtified, not only by her children, but even by her ſworn enemies. The father of Lies, when he alledgeth Scripture to overthrow it, ſtrongly argues that it is the ſtrongeſt weapon, and hath greateſt power over the conſcience. God delights to put a ſecret honour upon his Saints and wayes, and to make even thoſe who love them not, to praiſe them. Many lewd livers, ſtrictly enjoyn their children to be more Religious. Every Saint may be encouraged in Holineſs. God will often make its greateſt oppoſers to exto•it: and when in their words they revile it, in their conferences they ſhall commend it. The praiſe of an enemy, is equivalent to an univerſal good report. In ſhort, Let ſinners ſeriouſly conſider how they can anſwer this dilemma at the laſt day, If the wayes and people of God were bad, why did you ſo much as commend them? if good, why did you not more, imitate them alſo? If Chriſt were not a good Maſter, why did the young man call him ſo? if he were, why did he not follow him?
13. Obſerv. 13.The greateſt reſpect that wickedones manifeſt toward95 a Godly Moſes, is when he is dead. While Moſes was living he was in danger of being deſtroyed; now dead, of being adored by the Iſraelites. Joram when Eliſha was living, oppoſed him; but when dead, laments over him, in that pathetical ſpeech, My father,2 Kin•13.14. my father, the chariots of Iſrael, and the horſemen thereof. Saul diſobeyes and rejects Samuel when living, but when dead, he with great pains (though no profit) endeavors to recal, to enquire of him. They build and garniſh the Sepulchers of the Prophets, when dead,Luke 11.47. whom (living) their fathers (led by the ſame Spirit) deſtroyed. God often makes the worth of his ſervants to be known by the want of them; and ſhewes when they are gone, that they who in their life time were accounted the plagues and troublers, were indeed the Preſervers and Peace makers of Iſrael. They ſhall then know (ſaith Ezekiel, Ezek 33.33. ) that they have had a Prophet among them. And its a work of little coſt, and of much credit, to extol the dead. The wicked are not troubled and moleſted in their wayes of ſin by departed Saints. Samſon could take honey out of that dead Lion, with which he fought when living, and which he ſlew becauſe it ror'd upon him. The living who rore and lift up their voices againſt mens ſins, and labour to rend them from their corruptions, ſhall be perſecuted; but when dead voiced up (to advance the reputation of thoſe who praiſe them) for ſweet and bleſſed men of God. The Papiſts and many common Proteſtants, who ſpeak highly of Chriſt, and call him their ſweet Saviour, had they lived in his dayes, and heard him preach againſt their Luſts, would have hated him as much as, nay, more then now they hate thoſe who have but a drop of his fountain of holineſs. And indeed, if a Moſes, a ſervant of God in his life time pleaſe wicked men, it is commonly becauſe he is too like a dead man, not ſo quick and lively againſt their Luſts as he ſhould. Its not the Idolizing, but the imitating of the Saints, that ſhews our love either to God or them.
96This for the ſecond part of this verſe, the ſtrife or contention it ſelf. The third followes, viz. the carriage and deportment of the Archangel in this combate. And firſt to ſpeak thereof as it's ſet down Negatively, in reſpect of his inward diſpoſition, ſo it's ſaid, that he durſt not bring a rayling accuſation.
Two things are here to be conſidered in the Explication.
1. What it was which Michael did forbear; viz. to bring a rayling accuſation.
2 Why it was that he did forbear it? He durſt not bring it.
1〈…〉〈 in non-Latin alphabet 〉per Hebraiſmum idem valet apud Judam, quod apud Petrum〈…〉〈 in non-Latin alphabet 〉. P•ſcat. in Jud. Jud•cium maledicum. P•ſcat. Maledictionis judicium. Be•. Execrabile judi•ium. Vulg. in Pet. Judicium blaſphemiae. Vulg. in Jud. For the firſt, The thing forborn is here ſaid to be a rayling accuſation. The Greek hath〈…〉〈 in non-Latin alphabet 〉, an accuſation of blaſphemie, of rayling; and Peter, 2 Pet. 3.11. calls it,〈…〉〈 in non-Latin alphabet 〉, a railing, or blaſph mous judgment, or accuſation; both places are rendered by theſe words, railing accuſation; a judgement or accuſation of railing, by an Hebraiſm, importing the ſame in Jude, which a blaſphemous judgment,•r accuſation doth in Peter.
In the opening whereof,
1 I ſhall ſhew you what is meant by this〈…〉〈 in non-Latin alphabet 〉, here rendred accuſation or judgment?
2 What the Apoſtle intends by a railing accuſation, or the railing of the accuſation?
3 Wherein conſiſts the ſinfulneſs of that railing accuſation from which this holy Angel did here abſtain?
1. For the firſt, the word〈…〉〈 in non-Latin alphabet 〉, here tranſlated accuſation, properly ſignifies a ſentence or judgment paſt upon a perſon, as appears by ſundry places of Scripture97 and therefore this accuſation muſt needs be ſuch a charging of another with ſome hainous crime, as whereby we judg and ſentence him to be guilty of the Crime, and by reaſon thereof, of puniſhment: So that here, the Archangel, notwithſtanding Satans perſon, cauſe, and carriage, were wicked, did forbear to bring any charge againſt him, whereby he might appear to judge or ſentence him as guilty of puniſhment. Nor do we find in Scripture, (and here in this place the contrary is clearly manifeſted) though holy Angels were often employed as the Meſſengers and Miniſters of God againſt the wicked, to withſtand them, and to execute upon them Gods judgements, that they at all cenſured them, but ever they left the judging of them to God; a practice ſutable to a gracious perſon, and acceptable to God, who though he requires publick, yet forbids private judgement. When he calls and ordains any to judge others, and to paſs ſentence upon them for their offences, 'tis their duty to perform his pleaſure, though with the diſpleaſing of any; but when he calls them not, they muſt not judge others for the pleaſing of themſelves. Publick Judgment is required by God of Magiſtrates, for the ſuppreſſion of Injuſtice, and the protection of the innocent; but private judgment paſt upon others, it being without any lawful call from God, meerly out of private revenge and perſonal hatred, is frequently in Scripture forbidden, and here by Michael forborn. His work was a work of ſervice, not of Judicature. He was fellow creature with this (though evil) Angel, not a fellow Judge with God. Michael and the Divel were now both pleaders before God, and God only was to paſs ſentence. Michael oppoſed the practice and attempt of the Divel, and might judge it evil; but he cenſured not his perſon, a work which he left to God: though the Divel deſerved to be judged for his ſin, yet God deſerved not to be robbed of his glory; and Michael would not do a work, which God never commiſſionated98 him to perform; nor would he to ſhew his hatred to the Divel, ſhew himſelf diſobedient to God. God wants not our wickedneſs to do his own work, nor the beeſom of our paſſion to ſweep his houſe.
For the ſecond, What the Apoſtle intends by a railing accuſation or by this railing here, with the accuſation forborn. The word is〈…〉〈 in non-Latin alphabet 〉, and ſignifieth properly, an hurting of ones name by evil ſpeaking; and its uſed in Scripture, either for evil ſpeaking againſt God, or the Creature: the firſt is principally called Blaſphemy; which is committed three wayes: 1 When that is attributed to God, which is repugnant to his nature; as to ſay, that it is poſſible for God to ſin, or that he is corporeal. 2 When that is denyed to God, which to his nature and excellency belongs to him; as Omnipotency, Omniſcience, &c. 3 When that is attributed to the creature which is due to God; as to ſay that any Creature is Omnipotent, created the world, or can forgive ſin; a ſin which God commanded ſhould be puniſhed with death, Lev. 24.16, 23.
But its here (as in other places) uſed concerning the Creature,Qui maledicit alteri, hoc ipſo judicat eum & condemnat. Eſtius in loc. Quid aliud eſt dicere, Iſte eſt fornicator & uſurarius, quam dicere, ipſe debe•eſſe diaboli. Perald. p. 320. and is moſt aptly added to the former word, Judgment, or accuſation, becauſe both in ſinful judgment there is a ſpeaking evil, or a hurting the name of another; and alſo; in evil ſpeaking, there is a paſſing of judgment. He that judgeth or ſentenceth another, muſt needs do it for ſome evil which he layes to his charge; and he who layes that evil to his charge, judgeth him thereby to deſerve puniſhment. And this ſin of evil ſpeaking is committed againſt man, either in his abſence, or in his preſence.
1. In his abſence, ſo its called detraction and back-biting; of this evil ſpeaking, ſome reckon ſix ſorts, 1. The publiſhing of the ſecret faults of others. 2. The relating of what evil we hear, with increaſing and aggravating it. 3. The accuſing them of falſe crimes. 994. The denying of thoſe good things which we know either to be in others, or to be done by them in ſecret. 5. The diminiſhing of that good which is manifeſt. 6. The perverting or turning of good ſpoken by another, into evil. Others reduce all theſe to three heads: They ſay the ſin of back-biting or detraction is 1. By uttering things againſt others, which are falſe and evil: and that firſt, when we ſpeak evil of them by accuſing them for that which we know is falſe, and which they never did. Thus Ziba ſpake evil of Mephiboſheth, by informing David, that he went not out to meet David,2 Sam. 16.3 but ſtayed at home expecting to be made King of Iſrael. 2 When we ſpeak evil of others upon bare ſuſpicion, ſlight reports, or any inſufficient ground. Thus the Princes of Ammon charged Davids ſervants with deceit,2 Sam. 10.3. and cauſed them to be abuſed upon ſuſpicion that they were Spies.
2〈◊〉This ſin of Evil ſpeaking by detraction is committed by uttering againſt others true things after a ſinful and evil manner: and that ſeveral wayes: As 1 In the way of ſearching into, and blazing of ſecret infirmities; uncovering that which ingenuous humanity would conceal, and making the houſe top a pulpit to preach of what was done in the cloſet: A tale-bearer revealeth ſecrets, but a man of a faithful ſpirit concealeth the matter, Prov. 11.13. 2 When we amplifie the offences of others beyond their due proportion; when for fifty we ſet down an hundred, and hold ſpectacles before faults of a ſmal print, to make them ſeem greater then they are, repreſenting that as done preſumptuouſly, which was done weakly; or as done unconſcionably, which was done careleſly; or as done deliberately, which was done raſhly. 3. When we ſpeak good of another, but either leſſen or deprave it, as done with a bad intention, in hypocriſie, for bad ends; and ſo relate the truth, but with wicked, and falſe inſinuations and collections of evil. Thus Doeg ſpake the truth to Saul concerning David, but100 falſly inſinuated, that David and the Prieſts conſpired againſt him. 1 Sam. 22.9, 104. When in ſpeaking of a thing truly, done or ſpoken, we deſtroy the ſenſe, and pervert the meaning, Thus the Jewes ſpake evil of Chriſt, when they witneſſed againſt him, that he ſaid, He would deſtroy the Temple, and build it up againe in three dayes.
3 We may commit this ſin of evil ſpeaking againſt others by detraction, even by others; and that both 1. By ſuborning thoſe who will accuſe and ſpeak evil of them; as Jezabel did againſt Naboth, and the Jewes againſt Chriſt,Act. 6.11. and Stephen. And 2. By receiving of evil reports againſt them from others, when in ſtead of driving away a back-biting tongue with an angry countenance,Prov. 25.23. as the North wind driveth away rain, we encourage and cheriſh evil ſpeakers by our receiving what defamations they bring us, ſtill to ſteal from the good names of others: when though we ſet not our neighbours name on fire, yet we ſtand and gladly warm our hands by it, when we ſee it ſet on fire.
2 The ſin of evil ſpeaking may be in his preſence, or to his face; and then its either meeking or railing. 1 Mocking is when a diſgraceful taunt or gird is given to another;〈…〉〈 in non-Latin alphabet 〉. as Gen. 37.19. the brethren of Joſeph ſcoffingly called him Dreamer; the children, 2 King. 2.23. called Eliſha, Bald-pate; and ſo in Babylon, they mock at the Iſraelites for their Hebrew ſongs, Pſal. 137 2. 〈…〉〈 in non-Latin alphabet 〉.Rayling is properly when any ſin or wickedneſs is objected, as Murder, Uncleanneſs, Sedition: Thus Shimei called David a bloody man, and a man of Belial; and the Heathens called the Chriſtians Inceſtuous enemies to the State, &c.
The third particular in this firſt branch, viz. what Michael did forbear to do, is the ſinfulneſs of bringing this Judgment of railing or evil ſpeaking. And this appears,
1. In regard of God. Its a wickedneſs eminently injurious101 to him, its ſtrictly prohibited by him, Mat. 7.1. Lev. 19.16. Col. 3.8. Eph. 4.3. James 4.11. Severely threatned & puniſhed. 2 Kin 2.32. 2 Kings 2.23.It audaciouſly invades the ſeat and room of God himſelf, taking his office out of his hands, who is the Judge of heaven and earth: and from our ſtanding before the judgement ſeat of Chriſt, the Apoſtle argues ſtrongly againſt the judging of others, Rom. 14.10 Judge nothing (ſaith the Apoſtle) before the time. 1 Cor. 4.5. And what hath any man to do to judge another mans ſervant? and when we ſpeak evil a gainſt any for his holineſs, we moſt of all ſpeak evil againſt him who is the Author of that holineſs: Yea, this ſin of reviling and evil-ſpeaking, is contrary to the courſe and carriage of God, who approves of the wayes of his people, highly eſteems of their graces, accepts and rewards their weak endeavours; he pleads for his Saints, acquits them, anſwers accuſations brought againſt them, and pronounces a righteous ſentence upon them: he cals Nathaneel, a true Iſraelite; Paul, an Elect veſſel, &c.
2. In regard of thoſe who hear theſe evil ſpeakings. Hearers commonly do both willingly and hurtfully hear others defamed. It damps and deſtroys in them the love of their Brethren: Its a draught, though of ſweet, yet of deadly poyſon, given in at the ear: It layes a ſtumbling-block before the blind, by abuſing, and falſly, or unduly informing the ignorant, to whom the defamation is reported. It hath ſeparated chief friends.
3. In regard of the Party who is guilty of evil-ſpeaking: This ſin, ſpeaks his madneſs and folly: ſo as he may deſtroy his Neighbours name, he adventures to damn his own ſoul: ſo as he may make others think ill of him whom he hat•s, he cares not how deeply he himſelf incurs the wrath of God: ſo as he may but kill one by defaming hm, he cares not, though in the doing thereof, he deſtroyes thouſands by infecting them. He is like one, who will blow in a heap of duſt, though thereby102 he puts out his own eyes: truly ſaid Solomon, Prov. 10.18. He that uttereth ſlander is a fool. True Religion cannot conſiſt with ſuch a courſe. If any man ſeem to be religious, and bridleth not his tongue, that mans Religion is vain. Jam. 1.26. A good man cannot be an evil ſpeaker.
This ſin. of evil-ſpeaking, is the diſgrace of the evilſpeaker. Its a practice of the Old man, unbeſeeming and to be layd off by Chriſtians (that profeſs new life) as ſordid rags, Col. 3.8. An evil-ſpeaker is the Divels eldeſt ſon, he bears his name; his mouth is the Divels veſſel, which he fils with the water of curſing; he is the Divels tooth (dens Diaboli) to bite men; he is a Pedlar, furniſht with wares by the Divel, to vend and put off in the world for him; he ſcatters perfumes to delight him;Detrectore, Diabolo thuriſicant. Pera. d. p. 320. he tels tales to make him merry; he more defiles his own heart and tongue, then his Neighbours name; he is by ſome not unfitly compared to a Butchers Dog, taught by his Maſter not to touch the good and choyce pieces of fleſh in the ſhop, but the filthy offal, or any putrified pieces, he greedily and eagerly devours: by others, to Swine, who if, they come into a Garden, in one part whereof, grow a thouſand ſweetly fragrant flowers, and in a corner whereof, is laid an heap of dung, delight more to be groveling in the dung, then ſmelling on the flowers; or who go not to the flowers to ſmel, but to root them up. They rake in the faults and infirmities of others, their graces they abhor as much to obſerve, as they do to imitate; like Owles, in the dark they ſee, in the ſun-ſhine they are blind.
This evil ſpeaking is a ſoul-diſquieting ſin: it wears out, whets out the heart with vexation. Envy the mother of calumnie is the ſaw of the ſoul: an evil ſpeaker is his own ſcourge. Invidia animae ſcrra.Miſerable is his life, who placeth his content in anothers unhappineſs, in ſtead of his own happineſs.
To conclude, it's a God-provoking ſin: puniſh'd frequently in this life by defamations, (a payment in103 its own coyn) troubles, law-contentious, loſſe of eſtate, and often life; as appears in the death of the 42 children,2 King. 2.23 of Shimei, the leproſie of Miriam &c. He who caſts up the ſtones of reproaches, will crack his own crown. But certainly (without repentance) deſtructive eternally, excluding from the kingdome of God, 1 Cor. 6.10. God will reprove in his wrath, if we reproach with our words. Pſal. 50.19, 20. when we have done with our ſpeech, our ſpeech hath not done with us.
4. In reſpect of him who is ſpoken againſt; evil ſpeaking is a ſin of the greateſt cruelty; it takes away that which is better then honour, riches, yea life; and ſuch a good which being ſtolen away, cannot be recompenſed, becauſe its worth cannot be eſtimated: Evil ſpeaking buries the dear and precious name (the throat of the evil ſpeaker being herein an open ſepulchre.) At the beſt, it deals with men as the Ammonites with Davids ſervants, it takes away half their names, cuts their reputation off at the midſt; and commonly, they who are defamed in ſome one reſpect, are ſuſpected and ſlighted upon every occaſion; one flie marres the whole pot of ointment. And one defamation wil be ſooner believed, though reported but by one never ſo unworthy of credit, then a commendation, though confirmed by the joynt ſuffrages of an hundred faithfull witneſſes. The reviler lives upon mans fleſh and blood, as his meat and drink; nay upon ſomething better, the name being better then life. By a good name many have done good after their deaths; by the loſſe of it, many have been rendred uſeleſſe while they lived. The former have lived when they were dead; the latter have been dead while they lived. Evil ſpeaking is more cruel then hell, for hell only devoures the bad, but the hell of the tongue the good and bad too.
This for the explication of the firſt branch, namely what the Archangel did forbear, viz to bring a railing accuſation. The ſecond follows to be104 explain'd, namely why he did forbear it, he durſt not bring it. Wherein, two things are to be opened.
1. What is meant by his not daring. 2. Why he was not daring.
1 For the firſt, The words are〈…〉〈 in non-Latin alphabet 〉in the Original, and the word〈…〉〈 in non-Latin alphabet 〉here expounded by daring, hath a double ſignification in Scripture; ſometimes it ſignifieth to endure, bear, ſuſtain, or to be able and fit to undertake, undergo ſuch or ſuch a difficulty; and thus it's taken Rom. 〈…〉〈 in non-Latin alphabet 〉, Mori ſuſtineat. Beza.5.7. one dare or will endure to dye for a good man: and ſo the, ſenſe will be this, Michael durſt not; that is, could not endure, was not able to give a rayling accuſation. But it more frequently ſignifieth to be bold, or to dare to do, or to adventure upon a buſineſſe, as not being diſmaied with any dangers. Thus it is taken, Phil. 1.14. Mark. 15.43. John 21.12. And thus it is to be underſtood in this place, Jude intending that the Archangel durſt not be ſo bold, or was holily affraid to bring againſt the Divel a railing accuſation. And thus the difference between the ſeducers and the Archangel (by whoſe contrary practice, the Apoſtle aggravates the ſin of the ſeducers) will appear more clear and evident. The Apoſtle telling us, 2 Pet. 2.10. that theſe bold libertines were preſumptuous, and not afraid to ſpeak evill of Dignities. But the Archangel durſt not &c.
2. Why was the Archangel thus far from daring and adventuring? There are three grounds of fear to adventure upon any way, or courſe propounded to us. 1. A natural deſire of our own preſervation, cauſing a dread of any thing which may endanger it: This in it ſelf is no ſin, it having been, not onely in the holieſt men, but in Jeſus Chriſt himſelf, who prayed, that if it were poſſible, the Cup of death might paſs from him. 2. That corruption of nature, whereby the creature feareth nothing but the ſmart of puniſhment, and ſhuns it only105 as it is afflictive to ſenſe, not at all as it is offenſive to God; the Party thus fearing, having an heart onely filled with guilt, and ſelf-accuſation, and empty of that faith which worketh by love: Thus the Divels believe and tremble.
3. That Principle of grace, whereby perſons fear ſin as its oppoſite, and diſpleaſing to God, whom they dare not offend; not onely becauſe he ſets himſelf againſt ſin, but principally, and in the firſt place, becauſe ſin ſets it ſelf againſt God: This was the holy fear of David, Pſalm 119.12. My fleſh trembleth becauſe of thee, and I am afraid of thy judgements. Firſt he feared God, and then he ſtood in awe of his judgements. This is indeed to fear ſin as Hell, and not onely to fear it for Hell This is that fear commended by Solomon,Prov. 16.6. for cauſing us to depart from evil; a fear, that proceeds more from ſenſe of duty enjoyned, then of danger threatned; and whereby we more reſpect Gods will, then our own woe: In a word, a fear which therefore is regardful of Gods wrath, becauſe it proceeds from a faith which repoſeth it ſelf on his mercy.
1. Obſer. 1.Purity of affection ſhould accompany Angelical illumination. Michael had the holineſs, as well as the wiſdome of an Angel: he had not onely ability to diſpute, but care to keep from ſin in diſputing. An head full of knowledge, with a heart forward to ſin, agree indeed to an Angel, but tis an Angel of darkneſs. An Archangel given over to wickedneſs is an Arch-divel. Great knowledge, without holineſs, is but a great tentation;Si velles intelligere ut Angelus, quod non potes, cur non vis velle ut Deus, quod potes? Nieremb. de ador. in ſp. & ver. knowledge (ſaith the Apoſtle) puffeth up. Sanctity in a Child, is better then all the underſtanding of Divels. A clean heart, is better then a clear head. If thou deſireſt (ſaith one well) to underſtand like an Angel, why art thou not more deſirous to will as doth God. The great Diana of worſhip in the world, is brain-knowledge, and eſtimation106 for an accute and reaching apprehenſion; whereas holineſs is eſteemed but as a dull contemptible qualification: but the glory of Michael here in the Text, was to keep himſelf from ſin. Its pity that a good head, and a good heart, ſhould not ever be companions; or that the notional perception of truth, ſhould at any time go along with the practical refuſal thereof. Wicked Angels, (or Miniſters) who by their Doctrine teach people how to be ſaved, do by their lives teach God how to damn themſelves. If the Lord hath given thee integrity of heart, though thy parts be but mean, bleſs him, he hath truly ſhewn thee the more excellent way, afforded thee an angelical excellency.
2. Obſerv. 2.Its an high commendation then to ſhun ſin, when we are neceſſitated to converſe with ſinners. Michael diſputes with the Divel, but yet holily, and Angelically. He got no infection from his divelliſh carriage. The Divel ſets upon our bleſſed Saviour more then once, yet Chriſt gathered no ſoil from this unclean ſpirit. Its a ſign of a good conſtitution, to continue healthful in a bad and infectious ayre. The truth of grace ſhould ſhew it ſelf, in its care not onely to avoid the company of ſinners, but the contagion by ſinners: Perhaps we cannot ſhun the former, yet we ſhould, and by holy watchfulneſs may, eſcape the other. If we cannot do the wicked good by converſing with them, we muſt take heed leſt they do us hurt. Its a juſtly ſuſpected goodneſs, which can onely hold up in good company: He, who will then be bad, rather overtakes ſin, then is overtaken by it; but he who keeps the ſpark of holineſs alive, in the midſt of damps, and quench-coals,Pſal. 120.5. though he may with holy David bewail his condition in reſpect of bad company, yet may he withal rejoyce, in the hopes of his own integrity.
3. Obſerv. 3.Its our duty to learn this Angelical Leſſon, of forbearing to bring railing accuſations. To this end, 1. Be much and ſerious in accuſing thy ſinful ſelf. In this duty107 tis hard to be ſevere enough: Put not thy eyes into thy pocket, when thou art alone at home: Its a ſign, that they who deſire to ſacrifice their brethrens names, are (as Pharaoh charged the Iſraelites) but too idle; I mean, they labour not about their own hearts: every Enemy, by how much the nearer, by ſo much the more hateful is he to us; our own ſins are our neareſt, and ſhould be our hatefulleſt Enemies. 2. Envy not the worth of any: the very word (invidia) envy, may either be derived from looking into, or not looking upon another at all: the envious are guilty of both, they will not look at all upon what is truly excellent; they love to look through and through, when they think they have found any thing culpable; in both reſpects they are occaſioned to be evilſpeakers. When they onely are on the dark ſide of the cloud, its no marvel that they ſtumble into ſlanders. 3. Look upon every action of another, with the ſpectacles of love. The Apoſtle tels us, that love thinketh, and it is as true, that it ſpeaketh no evil: Malice (we ſay) never ſpake well; it ever makes, if it finds not faults,1 Cor. 13.5. and puts a falſe gloſs, and a wreſted interpretation upon the Text of every action; love covers a multitude of faults where they are, malice creates them where they are not. 4. Keep a watch before thy mouth: Pray that thou may•ſt have Gods ayd. Reſolve with David, before thou entreſt into any company, not to offend with thy tongue: Check thy ſelf, when thou perceiveſt thy proneneſs to offend: Return not evil for evil: Being defamed, intreat: Bleſs, and curſe not: Rom. 12.14. 1 Cor. 4.13. Lock the door of thy lips ſo faſt, that the ſtrongeſt provocation may never be able to pull it open: Strike not the ſecond blow: Let the Ball of contention go down on thine end: In ſtead of reviling revilers, commit thy cauſe to him that judgeth righteouſly: Herein thou followeſt Chriſt. When thou heareſt another reviled, be as a Stone-wall, when thou heareſt thy ſelf reviled, be as a ſoft Mud-wall; in the former reſpect, ſhew thy oppoſition, in the latter thy108 patience; in the former carry not the Divel in thine ear; in the latter, carry him not in thy tongue. 5. Deal with anothers good name, as thou wouldſt have him deale with thine, if it comes in his way; they who handle the names of others moſt rudely, are moſt delicate when they themſelves come to be touch'd. But nothing is more juſt with God, then to ſuffer others to open their mouths againſt thoſe, who will open their own againſt their neighbours.
4. Obſerv. 4.There is no cowardize in not daring to ſin. The loweſt of all the holy Angels, hath more magnanimity, then all the preſumptuous ſinners on earth; yet lo here the chiefeſt (as ſome ſuppoſe) of all, that heavenly hoſt durſt not ſin in reviling. True valor ſtands in the oppoſing, not in the ſtooping to ſin. It's not magnanimity but madneſſe, to damn thy ſoul, and to fight with the Lord of hoſts: Men of greateſt courage in Scripture, have ever been moſt fearfull of ſin. David, who had ſhed the blood of ſo many thouſands, yet waters his bed with tears for his ſin: He who had overthrown ſo many Armies, is himſelf laid flat by one poor Prophet. Joſiah was ſtout-hearted, and yet tender hearted alſo. The greateſt cowardize, is to yeild thy ſelf a captive to any luſt: The audacious ſwearer is the coward, not he who fears an oath. The world doth ridiculouſly voice for valorous, even the great pretenders to valour; I mean, bloody duelliſts, or ſingle combatants: of all ſorts of ſinners in the world, theſe are the trueſt daſtards, in being ſo exceſſively fearful of reproaches, who, ſuſpecting they ſhall be purſued by the report of cowardize, fly, they know not whither; even as far as hell, before they dare look back. They who fight with others, are overcome of their own luſts: They who dare not fight with an enemy, either with tongue or hand, for fear of diſpleaſing God, overcome their luſt, which is a greater diſcovery of valour then to vanquiſh a city. It is not courage, but fool-hardineſſe, to go boldly to hell, proceeding109 from an ignorance of danger; ſinners therein being like Americans, who preſs upon the mouth of the Muſquet, becauſe they know not its force.
5. The fear of God is the bridle of ſin. Obſerv. 5The not daring to ſin, is a preſervation againſt ſin. This fear ſtopt the Archangel from giving the Divel, a railing accuſation. This holy fear, made him contemn Satans reproaches, and will make any to deſpiſe all the difficulties of ſhame and ſorrow, which may be met with, in the way of holineſs. The greater fear, expels the leſs; the fearing of him, who can deſtroy the ſoul, aboliſheth the fear of them, who can only touch the body. If God be our fear, we ſhall not fear mans fear; he who feareth God,Iſa. 8 13. feareth nothing but him; he had rather be mocked for holineſs, then damned for ſin; he is not like children, that fear an ugly vizard which cannot hurt them, but fear not the fire that may conſume them: he is not ſuch a fool, as to be laughed out of his happineſs, and to hazard the loſſe of his ſoul, becauſe he will not be mocked. Abraham thought, if the fear of God had been in that place, Gen. 20.11. that they would not have ſlain him for his wives ſake. How (ſaith Joſeph) ſhall I do this great evil,Gen. 39.9. and ſin againſt God! The fear of God (ſaith Solomon) is, to hate evill:Prov. 8.13. it cauſing us, not onely outwardly to abſtain from ſin, but inwardly to abhor it; not onely binding the hand, but alſo changing the heart: the fear of man will make us hide, the fear of God even hate ſin alſo. Fear is the daughter of faith,Heb. 11.7. and faith aſſents to the truth of the word, as promiſing, and commanding, ſo threatning. The worth of Gods fear, wil be known to eternity: That which keeps from ſin, keeps from the onely evil; they who fear the word, ſhall not feel the rod. 1 trembled (ſaith Habakuk) in my ſelf,Hab. 3.16. that I might reſt in the day of trouble. If we would not fear with a ſervile diſtruſtful fear hereafter,Timeamus prudenter, ne timeamus inaniter. Aug. we muſt fear with an awful child-like fear for the preſent. If we fear wiſely, we ſhall not fear vainly. In ſhort, we hence learn the110 true reaſon of all the wickedneſs and wo in the world: Had the fear of God been here, ſin had not been here, and puniſhment had been prevented; that which is now wo, had then been watchfulneſs.
Thus far in this third part of this verſe, of the firſt (the Negative) branch thereof. Durſt not bring againſt him a railing accuſation. The ſecond (the Poſitive) follows, in theſe words, But ſaid, The Lord rebuke thee.
Two things for the explaining of this ſecond Branch of the third part,
1. What Michael here intends by the Lords rebuking of Satan?
2. Why he uſeth this imprecation, and deſires the Lord would rebuke him?
1. 〈…〉〈 in non-Latin alphabet 〉, Increpo interminor. Significat increpare cum poteſtat•. & objurgatione imperare, & ab in cepto deterrere. Juſtinian. in Jud. Increpando imperare & impe rando increpare. Lap. in 3. Zec. Interdicere, & imperare additis minis. Lor. in loc. Divinum imperium efficax. For the firſt, The word Rebuke, in the Original is〈…〉〈 in non-Latin alphabet 〉, the Vulgar renders it imperet, the Lord rule thee. Beza and Eraſmus, increpet, the Lord chide or rebuke thee, and the word ſignifieth both to charge or command, by way of ſevere commination, or threatning, to prevent diſobedience in the commanded; as alſo (and moſt properly) to chide or reprehend, ſo as a ſervant is rebuked by his Maſter, who both by his charging with threats, and chiding or rebuking, ſhewes, as his Authority to command, ſo his ſtrength and ability to puniſh, in caſe the party whom he threats and chides be not deterred from going on in his begun Enterpriſe. And becauſe the commands, threats, and rebukes of God are not verbal, but efficaciouſly put forth in their effects; this word〈…〉〈 in non-Latin alphabet 〉, here uſed by Jude, is uſed by the Evangeliſt to expreſs the Authority and Power of Chriſt, in ſtilling and calming the winds of the ſea Matth. 8.26. 〈…〉〈 in non-Latin alphabet 〉, he rebuked the wind: and in caſting the Divel out of the poſſeſſed,〈…〉〈 in non-Latin alphabet 〉, &c. Mark 9.25. He rebuked the foul ſpirit; and in healing Simous wives mother of the Feaver, Luke 4.39. 〈…〉〈 in non-Latin alphabet 〉, He rebuked the111 feaver. So that this imprecation here uſed by the Archangel, of rebuking Satan, 1 Preſuppoſeth Satans bold readineſs to oppoſe, and reſolution to overthrow the pleaſure of God, unleſs he were hindred by the force of Gods threats and rebukes, and the ſlaviſhneſs of Satans fear, who forbears and gives over any wicked attempt, meerly for fear of puniſhment, and by a powerful reſtraint from God. And 2. It more properly intends the Soveraign Authority of God over the higheſt of wicked creatures, and his power, whereby without any paines, eaſily, even as by the uttering of a rebuking word, he quels the Divel; yea, the putting forth of his Authority and Power in the curbing and reſtraining of that his impudent Malignancy, whereby he reſiſted the will and pleaſure of God concerning the body of Moſes.
To the ſecond, why Michael in this hot conteſtation with the Divel, interpoſed this imprecation, or deſire of Gods rebuking him. I anſwer, hereby he expreſt 1 his confidence in, 2. Zeal for, 3. Submiſſiveneſs to God.
1. Hereby he would ſhew his confidence, that God was able to maintain that righteous cauſe wherein he was now employed, viz. his oppoſing of Satan; the holy Angel manifeſting, that he whoſe will and pleaſure it was that the Sepulcher ſhould be concealed, could eaſily curb and reſtrain this evil ſpirit from accompliſhing, though he ſuffered him to attempt the diſcovery thereof. His carriage herein agrees to his name; for as his name Michael ſignified, Who is like, or equal to the Lord; ſo by ſaying, The Lord rebuke thee, he expreſt that Satans conteſtations againſt ſo great a God, were all but in vain, he being a great and powerful Lord, and the Divel though a wicked and rebellious, yet a weak and timorous ſlave and underling, the Lord being able to chide all the Divels undertakings and contentions into nothing, even with one word or rebuke of his mouth.
2. Hereby Michael diſcovered his Zeal for God. 112Though this holy Angel was not ſo ſinfully hot as to revile Satan, yet was he ſo holily zealous, as to plead, yea, to imprecate for God. He who was holily patient in his own, was holily impatient in Gods cauſe and quarrel. He prayes not here in his own, but in Gods behalf, that the foul mouth which had diſputed againſt, and blaſphemed the holy God, might by that God be ſtopt. Angels are zealous for Gods glory. Some think that the name of Seraphim, is therefore given to ſome of them, for their burning zeal. As God takes the diſhonour offered to any of his Angels and Meſſengers, as offered to himſelf, ſo ſhould they more ſadly reſent the diſhonour offered to God, then if it had befaln themſelves. Deut. 32.35.Michael here, ſeeing the Divels carriage impudently derogating from Gods glory, could no longer refrain, but zealouſly prayes, The Lord rebuke thee.
3. Hereby he ſhewes his holy and humble ſubmiſſiveneſs to God, and forbearance to be his own, or his Adverſaries Judge; he remits, and refers revenge to God, deſiring that God would take up the controverſie: The Lord (ſaith he) rebuke thee. The holy Angel beſeeched God to be Mediator between him and the Divel in this diſputation: he knew well that vengeance belonged to God. and therefore he deſires that God would deal with him, as ſeemed beſt to himſelf: he repayes not evil for evil, neither in affection, or expreſſion and ſpeech; God being the righteous Judge, he expects the ſentence onely from him; who beſt knew what puniſhment the Divel deſerved, and how to vindicate the glory of his own Name, and from whoſe hand the Archangel well knew, that the Divel was not able to make an eſcape. In ſhort, the Divels ſinful oppoſing of Michael, yea, of Gods glory, by contending for the diſcovery of M•ſes Sepulchre, was no warrant for Michael to offend God by expreſſing any undue deſire of revenge; he therefore remits the matter to Gods determination, The Lord (ſaith he) rebuk•thee.
1. Satans forbearance of,Obſerv. 1 or deſiſting from any way of wickedneſs, is purely from Gods threatning rebuke, and h••powerful chiding him. The Archangel ſaith not, The Lord mend, change, reform thee; but, The Lord hinder, ſtop, and by his power, effectually rebuke thee. Satan may be driven away from ſome act of ſin, by Gods power, not drawn by Gods love; like a Dog, he fears the whip, not leathing that which he is compell'd to leave. The Divel is held in an everlaſting bond of ſin; he is wedg'd and wedded to ſin; He ſinneth (as its ſaid, 1 John 3.8) from the beginning; ſince he began, he never did, nor ſhall ceaſe from the love, although he may be forced to forbear the outward act of ſin: there's in him an utter impotency to any good, nor can he lay down his unholy inclination; he may be curb'd, he ſhall never be changed: Its ever a torment to him, not a delight, to forbear any wickedneſs; when he beſought Chriſt not to torment him, Luke 8 28. the torment againſt which he prayed, was that his ejection out of the poſſeſſed, whereby he was hindred from doing that hurt which he deſired; it being immediately added by the Evangeliſt, For he (Chriſt) had commanded the unclean ſpirit to come out of the man. Satan came to tempt Chriſt of his own inclination, but he went away by Chriſts powerful command. He ceaſed to moleſt Job, when he had vexed him, as much as he could obtain leave to do: when he gives over any enterprize, he changeth not his nature, but conſtrainedly leaveth his exerciſe: he goes, but tis when he can ſtay no longer, when his Cummiſſion is expired. Every commanded performance or forbearance, is not a ſign of grace. That which is incident to the Divel, argues no grace in man. Balaam was forbidden to curſe the people of God, and he forbears, but forcedly, againſt his will. Let not men content themſelves with the Divels obedience. To leave ſin for fear of hell, may go along with the love of it more then heaven. 114When Moſes's Parents expoſed him to the waters, they loved him as much as (or more then) ever. To leave ſin for want of a body to commit it, is not to leave our affection to it; the leaving of ſin at our death-beds, is ſeldome true; ever ſuſpicious. God loves a living Chriſtian: any one will be a Chriſtian dying. Duties without, muſt flow from a gracious forwardneſs within. Joyn that in thy obedience, which the Divel hath divorced; inward ſubjection, to outward ſervices. Its one thing to be hindred from, another thing to hate ſin. The rebukes of our Superiors, may cauſe the former, a Principle of inward renovation, can onely produce the later. More of this in my former part, p. 491, 492, 497.
2. Obſerv. 2.Gods power limits Satans. Though the will of Satan ſhall never be changed, yet his power is by God often curbed, when he is moſt violently running on in any way of oppoſition to God or man, God can ſtop, and chide him back; of this alſo par. 1.442, 447. With what an holy fearleſneſs may the godly go on in duty! The wicked are willingly ſerviceable to a Maſter, who cannot protect them from Gods wrath: Oh let us ſerve him chearfully, who is able and willing to keep us from the Divels rage; we ſee likewiſe to whom we owe our preſervation, onely to him, who rebukes Divels.
3. Obſerv. 3.How eaſily doth God prevail over his greateſt Enemies! Tis but (as it were) a chiding, and rebuking them, and even in their greateſt fury, they are mute, and dare not, cannot quetch: what more eaſie, then for a Maſter to give a word of rebuke? a word of Gods mouth, is enough to make the Divels tremble; they are all underlings to God, they are before him as nothing: the greateſt mountain of worldly ſtrength and oppoſition, ſhall be before God but a mountain of chaff. If God do but ari•e,Pſalm 68.1 Pſalm 2.4. his Enemies are ſcattered; yea, he who ſits in heaven, ſhall ha•e them in deriſion; he derides them ſitting: the fire doth not ſo eaſily conſume the ſtubble,115 the wind diſſipate the ſmoak, the Rod of iron break in pieces a Potters veſſel, as God overthrowes his Enemies. With a word did God make the creature, with a word he moves it, with a word he ſtops it, with a word he deſtroys it; in all theſe,Pſal. 142.15. his word (as the Pſalmiſt ſpeaks) runneth very ſwiftly. How vain are they who think that worldly greatneſs, their wealth, their ſtrength, their youth, can ſhield them from the ſtroke of Gods power, whetted with his wrath! The ſithe can get as well through the green graſs, as the dry ſtubble: He who hath but faith enough to believe himſelf a creature, may be caution'd againſt Security in ſin: The moſt gliſtring Monarch, is but a gilded potſherd; in nothing ſo mad, as to think it ſelf ſafe, in contending with its maker; nor is it a leſs excuſable folly, to be ſwallowed up of fear, by reaſon of the worldly greatneſs of any of Gods Enemies. Who art thou that art afraid of man that ſhall dye, and the Son of man, that ſhall be made as graſs,Iſa. 51.12. and forgetteſt the Lord thy Maker? At the rebuke of God, his, and our Enemies ſhall flee and fall. How great is that folly, whereby men ſleight the great God, and fear a ſilly worm! All the peace and forbearance that God expreſſeth towards his Enemies, proceeds not from his want of power, but from the greatneſs of his patience; a ſtrong inducement to us, who are weak worms, to be patient under injuries, which we cannot repel; ſince God is ſo full of forbearance, who is both infinitely provoked by, and infinitely powerful to be avenged of his ſtrongeſt Enemies.
4. The holieſt perſons,Obſerv. 4. are moſt offended with practices that oppoſe Gods glory. When Satan diſhonours God, the holy Angel cannot refrain from praying that God would rebuke him. Michael doth not onely diſpute for God, but he deſires God to plead for himſelf: It would have been below Michael, to have been affected with any thing a creature ſhould have ſaid or done, unleſs the honour of God had been concerned; nothing116 is little, whereby Gods Name, or mans ſoul ſuffers. The more any one knows the excellencies in God, or hath taſted of the love of God, the leſs can he endure any thing either done or ſaid againſt God. Angels, who continually behold the beauty of Gods face, do moſt abhor that which doth blemiſh, diſparage it. Theſe ſons of God, endure not any thing whereby the honour of their Father ſuffers. Heaven it ſelf would be no heaven to thoſe glorious Spirits, ſhould they be conſtrained to behold Gods name polluted. No meer man ever had on earth, ſo clear a glympſe of Gods glory as had Moſes; nor was ever any ſo holily impatient, when he apprehended a blemiſh to be caſt upon it. The broken Tables, the Iſraelites, which this meekeſt of men cauſed to be put to the ſword, yea, his requeſt that himſelf might be blotted out of the book of life, rather then any blot ſhould be caſt upon Gods honour, ſufficiently prove, that he who touch'd it, touch'd the apple of his eye. How unlike to Angels are they who put up no injuries with ſuch a tame contentedneſs, as thoſe which are offered to Gods name! who never ſay to any, The Lord rebuke you, but to thoſe who diſhonor themſelves? yea, are ready to rebuke themſelves, whenſoever they ſtumble upon any act of Zeal. Surely, the fire of ſuch mens Zeal is not Angelical and heavenly; but culinary and ſmoaky. What likelihood that they ſhall ever inhabit the place, that are ſuch ſtrangers to the diſpoſition of Angels?
5. Obſerv. 5.Its unſutable to a gracious temper to recompence evil for evil. Michael here commits his cauſe, and remits revenge to God; ſutable to whoſe carriage is the command of Scripture againſt private revenge, Prov. 20.22. Say not thou, I will recompence evil; and Prov. 24.29. Say not, I will do ſo to him as he hath done to me; I will render to the man according to his work: And Rom. 12.17. Recompence to no man evil for evil: and ver. 19. Avenge not your ſelves, but rather give place to117 wrath. Revenge oppoſeth the mind of God; and it both diſturbs and expels the Spirit which would abide in the ſoul, and is the Spirit of Peace and Dove-like Meekneſs; and lets in, and gives place to the Divel, who is the father and furtherer of War and revenge. It diveſteth God of his Office; God alone knowes how to puniſh our enemies without paſſion and inequality: It makes him, in ſtead of a Judge, only an Executioner: It takes the ſword out of Gods hand, and drives him from his dominion. What difference makes it between the party pr•voking and provoked, ſave that the laſt is laſt in the offence againſt God? both are equally diſpleaſing to him, whoſe Law is by both broken; and ſuppoſing that our enemy hath deſerved to be hated, why hath God deſerved to be diſobeyed? Nor doth revenge leſs oppoſe our own welfare, then Gods pleaſure. The Divel by this ſin bereaves a man of his reaſon, and (like a bird of prey, which ſeizing upon a dead Carkaſs, firſt pecks out its eyes) he blinds his underſtanding, and then leads him into what wickedneſs he pleaſeth. By revenge we loſe all that good which we might get, even by injuries. Holy patience turnes every injury thrown at us, into a precious ſtone, and makes it an addition to our Crown. Qui injuriam patitur, magis dolere debet de peccato injuriantis, quam de injuriâ ſibi allatâ.He who hath received an injury, if wiſe to improve it, hath received a fauour, a reward; and its againſt the rule of Juſtice to return evil for good. What madneſs is it, becauſe our enemy hath done us wrong, to do our ſelves more? becauſe he hath hurt our bodies, to damn our ſouls? that we may kill our enemies Aſs (his body) to kill our ſelves? that we may tear his garment•to loſe our own lives? What unmanly folly is it to hate thoſe in their ſickneſs, or madneſs, whom we love in their health? to hate thoſe wronging us, whom we would love when they do us good? When our enemies are moſt unkind, they ſhew more diſtemper in themſelves, then they do hatred to us; and therefore deſerve more pity, then oppoſition. 118What greater cruelty then to cut and wound one who is dead, I mean Spiritually? What more ridiculous, then becauſe one hath taken a way ſomething from us, therefore to throw away all that is left behind? becauſe he hath ſtoln away our Cloak, or twenty Pounds, therefore to throw our coat, or whole Inheritance into the ſea? When one hath taken from us the cloak of our good name,Ridiculum eſt, odio nocentis innocentiam perdere. Senec. or a little of our worldly eſtate, how wild a folly is it therefore to throw away by revenge, the beautiful garment of our Innocency; yea, the inheritance of Heaven? Its ridiculous, for the hatred of him that hurt us, to caſt away that which never hurt, will alwayes be helpful to us; and becauſe we are bereaved of ſomething which we had, our goods, therefore to throw away all we are, our ſouls. What madneſs comparable to that, whereby in our prayers, we daily powre forth curſes againſt, in ſtead of requeſts for our ſelves? Who would not think him weary of his life, who being ſtruck by one whom he knowes to be full of Leproſie and Plague ſores, will ſpend his time in grapling and contending with him again? None can avenge himſelf upon another without Spiritual defilement and Infection; and (which is moſt inexcuſable) that malice for which he is ſo much enraged againſt another, he loves in himſelf. The empty, tranſitory, though reproachful expreſſion of his brother, he layes to heart; but the ſword of revenge, with which the Divel endeavours to kill him, he contemns and diſregards. In a word, what temper is more childiſh then that of revenge, whereby like children, men deſire and delight to ſtrike that thing which hurt them? Its folly to beat the Inſtrument which wounded us; our wiſdome it is, to labour that the wound which is given us may be healed and ſanctified: Yea, there is more of brutiſhneſs then manlineſs, when we are kick'd to kick again. Nothing more honours a man then the overcoming of revenge. He who can maſter his own revengeful heart, hath a ſpirit119 truly noble, and fit to govern others. Upon Davids ſparing of Saul, wiſely did Saul ſay thus to David, The Lord hath delivered me into thy hands,1 Sam. 24.18, 20 and thou killedſt me not: And now, behold, I know well that thou ſhalt be King. He only hath ſomething ſupernatural in Charity, who requites evil with good, who loves his enemies, doth good to them that hate him, wearyeth them with patience, and writes after a heavenly Copy, Matth. 5.14. More of this Part 1. pag. 131, 132.
6. Obſerv. ult.The conſideration of our having a God to whom we may commit our cauſe, is the beſt meanes to make us patient under wrongs. Michael was a ſervant to a great Lord, and to him he appeals, and layes the controverſie before him: The Lord rebuke thee. There would be more bearing in the world, were there more believing. Did we look more upon him that is Inviſible, we ſhould leſs regard the evils which we ſee and feel: Walk before me, (ſaith God to Abraham) and be perfect. Nothing, either of pleaſure or pain, will ſeem great to him, in whoſe eye there is this great Lord. The greateſt prop in oppoſition is to have a God to fly unto. The greateſt loſs for him, ſhall be made up (again) by him. When David conſidered that God was his portion,Pſal. 16.4, 5. he abhorred to go to other Subterfuges. They who believe they have a God to right them, will not wrong themſelves ſo much as to revenge their own wrongs. God (they know) will do it, as more equally, ſo more beneficially: And the true reaſon, why there is no more willingneſs either to forbear any ſin, or to bear any ſorrow, is becauſe we think not of this great Lord, ſo as either to fear, or truſt him. They who can call God Father, may with Chriſt pray concerning their enemies, Forgive them. They who can ſee heaven opened, and Chriſt at the right hand, pleading for them, may with Steven,•ead for their enemies, and pray, Lord, lay not this ſin to their charge.
IN this verſe, our Apoſtle accommodates and applies the compariſon of Michael the Archangel; or further ſhewes wherein the holy and humble carriage of Michael, did make the ſin of theſe Seducers appear more ſinful and abomnable. The Angel was a Creature, not only of the greateſt created Might and Power, but alſo of Wiſdom and Underſtanding, and knew what the Divel was, name•y, a wicked Creature, and deſtined by God to eternal perdition; accurately alſo he underſtood, that the cauſe wherein he contended with the Divel, was Juſt and righteous; he knowing the pleaſure and will of God concerning the hiding of Moſes his Sepulcher; but theſe (ſaith he) ſpeak evil of what (perſons and things) they know not; are outragious though ignorant ▪ active, though blind. And this want of due wiſdom and underſtanding, in not knowing what they ſpake againſt, the Apoſtle illuſtrates, by ſhewing what that kind of knowledg was which was left in theſe Seducers; namely, ſuch as was meerly brutiſh and ſenſual, and ſuch as whereby they corrupted themſelves: ſo that, as they ſinned in what they hated and oppoſed, becauſe they knew it not; ſo likewiſe they ſinned in what they embraced and loved, becauſe they knew it, but after a natural, beaſtly manner; viz. for the fatisfying of their ſenſitive appetites: and our Apoſtle doth with admirable Artifice ſubjoyn this ſecond, their natural brutiſh knowledg, to the former, their ignorance; becauſe thereby he amplifies moſt wiſely both thoſe ſins mentioned in ver. 8. viz. their defiling the fleſh, and deſpiſing of dominions: though (as Junius notes) by a hyſteron proteron, he amplifies the latter, their deſpiſing of dominion, in the firſt place.
121The words contain principally theſe two parts: 1. The malicious ignorance of theſe ſeducers, in ſpeaking evil of what they knew not. 2. Their ſenſual knowledge, in corrupting themſelves in thoſe things which (like bruit beaſts) they knew. In the former they ſhewed themſelves no Chriſtians, in the latter ſcarce men.
1. Their malicious ignorance, in theſe words, Theſe ſpeak evil of thoſe things which they know not. Wherein I conſider, 1. Their act,〈…〉〈 in non-Latin alphabet 〉, They ſpeak evil, or blaſpheme. 2. The object of which they ſpeak evil, and which they blaſpheme: Thoſe things which they know not. To the firſt of theſe I have before on verſe 8, and verſe 9, ſpoken. Of the latter now.
Three things here are to be opened.
1. What the things are which theſe ſeducers are here ſaid not to know.
2. What kind of ignorance, or not knowing of thoſe things it was ▪ wherewith they are here charged.
3. Wherein appears this ſin of ſpeaking evil of thoſe things which they knew not.
For the firſt of theſe. Some conceive (as Oecumenius and others) that the things of which theſe ſeducers were ignorant, and ſpake evil, were ſundry Doctrines, and points of faith, and myſteries of Chriſtian Religion. The Doctrines of Chriſtianity ſurpaſs'd their Reaſon, nor could they be perceived by the power of nature. Theſe ſeducers were ſuch, as were ever learning,1 Tim. 3.7. 1 Tim. 1.7. Mat. 15.14. Mat. 22.24. and never able to come to the knowledge of the truth: and having ſwerved from the faith, turned aſide to vain jangling, and deſiring to be Teachers of the Law, underſtood not what they ſaid, nor whereof they affirmed. They were blind leaders of the blind, not knowing the Scriptures. In a word, They conſented not to wholſome words, even the words of our Lord Jeſus Chriſt,1 Tim. 6.3, 4. and to the Doctrine which is according to godlineſs, but were proud, knowing nothing, but122 doting about queſtions and ſtrife of words, &c. And particularly, they were ignorant of that main fundamental Goſpel truth, viz: that the grace of God teacheth us to deny ungodlineſs; they holding, that they were by that grace, freed from all holineſs of life, and that all were thereby left at liberty to live as they pleaſ'd; ſo that their luſts (like the duſt) put out the eyes of their underſtanding.
2. Others conceive more probably, that though the Apoſtle here uſeth an indefinite expreſſion, in ſaying〈…〉〈 in non-Latin alphabet 〉, thoſe things, yet that he here intends principally, that theſe ſeducers were ignorant of the nature, inſtitution, and end of that dominion, thoſe dignities which they ſo much deſpiſed and reviled, verſe 8. that they knew not, that Magiſtracy was appointed by God, and that to continue, even in the time of the Goſpel, notwithſtanding the liberty which Chriſt hath purchaſed for us: In ſhort, that they were ignorant of the great utility and beneficialneſs of Civil Government, in, and to the world; that it defends juſtice, oppoſeth vice, preſerves publique peace, relieves the oppreſſed, and is that Tree, under the ſhadow whereof we quietly, and ſafely ſit, and are ſheltered.
2. For the ſecond, What kind of ignorance it was, with which the Apoſtle here chargeth the Seducers. There are three ſorts of ignorance. 1. An happy and profitable ignorance, viz. not to know thoſe things, the knowledge whereof proves hurtful; thus it had been good for Adam, not to have known evil experimentally. It had been good for the Jewes, if they had never known the corrupt and idolatrous faſhions of the Heathens; and in ſome reſpect,2 Pet. 2.21. it had been good for Apoſtates, if they had never known the way of righteouſneſs. 2. There is a knowledge of meer and ſimple negation; as Chriſt knew not the day of judgement, and as illiterate Mechanicks, know not ſundry Arts and Sciences, as Phyſick, Aſtronomy, and this is without ſin. 3. There is an ignorance123 of evil doſpoſition, and this is twofold. 1. Of frailty, when we are ignorant, and naturally indiſpoſed to the knowledge of thoſe things which we ought to know; but yet we are holily ſorrowful for it, mourn under it, and pray againſt it. Thus even the godly are ignorant. 2. Ignorance of evil diſpoſition may be ſupine, groſs, or affected; when men like themſelves well enough in their ignorance, and their ignorance in in themſelves; and this is not only non profligata, an ignorance not fought againſt and oppoſed, but alſo affectata, affected and loved, by men who refuſe inſtruction, that ſo they may ſin the more freely, and proſecute evil the more without controlement. This ſort of ignorance, is not barely neſcire, a neſcience,Non eſt conſequens, ut continuò erret, quiſquis aliquid neſcit; ſed quiſquis ſe exiſtimat ſcire quod neſcit. Aug. c. 17. Enchir. Pſal. 82.5. Iſa. 44.18. and not knowing either of the things which we are injoyned & bound to know; but a nolle ſoire, a conceited, contracted, contented ignorance, which thinks it knows what it knows not, and deſires to unlearn what it knows; the former is the cauſe of ſin, but of the latter, ſin is the cauſe; that ignorance, whereby men deſire not the knowledge of the wayes of God, know not (as the Pſalmiſt ſpeaks) nor will underſtand, but walk on in darkneſs. In brief, this ignorance wherewith our Apoſtle chargeth theſe ſeducers, is not onely that quâ neſciunt, whereby they diſcern not; but quâ reſpuunt, whereby they deſpiſe things needful to be known; approve not the things that are excellent, delight in error, quarrel with, and reſiſt the truth, and (as Peter ſpeaks of this very ſort of men) are willingly ignorant. Rom. 1.28.2 Pet. 3.5. the Heathen are ſaid not to like to acknowledge God; their blindneſs was natural, and they did alſo voluntarily chuſe their ſuperſtition, before the knowledge of God.
3. Briefly for the third, Wherein appears the ſinfulneſs of their ſpeaking evil of thoſe things which they knew not.
1. Its a ſin diſcovering the groſſeſt folly. Not to underſtand, is a mans infirmity, but to ſpeak what, and124 evilly of what he underſtands not, is his folly. If folly be diſcovered in ſpeaking much, even of what we know; more is it manifeſted in ſpeaking any thing of what we know not. If an ignorant ſpeaker, much more is an ignorant reviler his own Enemy; he ſhoots up arrows, which for ought he knows, may fall upon his own pate; he ſpeaks that in his fury, which he cannot unſay, and for which he may be undone in his ſobriety: He that anſwereth a matter before he hears it,Prov. 18.13. Prov. 16.23. it is a folly and a ſhame unto him. The heart of the wiſe teacheth his mouth.
2. To ſpeak evil of what we know not, is greateſt injuſtice. If he ſpeaks unjuſtly, who utters what is good and juſt, in a cauſe which he knows not, becauſe its more by hap (as they ſay) then by honeſty; how much greater is his injuſtice, who ſpeaks that which is evil and unjuſt, of what he knows not. Its unjuſt to ſpeak evil of any, (without a call) though we do know it; much more when we do not know it. How unequal is it, that another ſhould ſuffer for my ignorance, much more from my ſelf! its the happineſs of him who ſuffers, but the ſin of him who offers the injury, that the former hath no fault, but the ignorance of the latter. Though David will ever be reckoned among good men, yet his act of ignorant cenſuring Mophiboſheth, (unheard Mephiboſheth!) will ever be reckoned among his unjuſt actions. The like may be ſaid of Potiphars doing evil to Joſeph, before he knew his cauſe; and Elie's cenſuring of Hanna for drunkenneſs, before he heard her.
3. To ſpeak evil of what we know not, argues the height of malice; he may be malicious, who ſpeaks the evil he knows; much more he, who utters that which he knowes not. Its from want of love, to diſcover the ſin we find in another, but its the exceſs of malice, to make that ſin, which we could not finde. If love makes us believe that good,1 Cor. 13.7 which we know not in another; then muſt it be malice, which makes us believe and report that evil, of which we are ignorant. To conclude, Its a malitious125 rejoycing in evil, to delight in uttering an evil,1 Cor. 13.6. which we really behold in another: But how great a pleaſure doth he take in anothers evil, who rejoyceth in his very fancying, and imagining of that evil againſt another, which he frames in his own thoughts!
4. To ſpeak evil of what we know not, diſcovers impudency in wickedneſs, and a ſinful immodeſty, as well as maliciouſneſs: ſuch an evil ſpeaking, argues that a man hath ſin'd away ſhame, as well as love: What greater impudency, then for a man to outface at once the common obſervation of hearers, who haply can contradict fooliſh ſlander, and alſo the danger that falſe accuſation incurs among men; yea, conſcience checking, and repreſenting God himſelf, both obſerving and threatning ignorant and evil ſpeaking.
1. None are ſo ready to ſpeak as the ignorant. Obſerv. 1.They who know leaſt, ſpeak moſt, and ofteneſt. In multiloquinm, ſtultiloquium Eceleſ. 10.14. and 5.3.A fool is hardly diſcerned, when ſilent; his picture is beſt taken, when he is ſpeaking; If he holds his peace, he is accounted wiſe; he is (by Solomon) called, a prating fool: A ſool, ſaith he, is full of words, and is known thereby; empty veſſels ſound. A wiſe man hath ſomething to do before he ſpeaks, and beſides ſpeaking; namely, to conſider, and let down the Bucket of his tongue, into the Well of his reaſon, before he pour forth words. A fools work is onely to ſpeak, no wonder then if he doth it with greater ſpeed then a wiſer perſon; and if he (like Jacob, in his haſty providing of meat for his father) more ſuddenly preſents the Hearer with a kid of the Goats, then another ſhall with Veniſon; and more eaſily brings what comes next hand, and is at the tongues end, then another doth that for which he hath laboured: and yet deluded Hearers, to whom ſuch a Preſent of empty words is tendred, commonly (like blind Iſaac) bleſs, and applaud the bringers thereof, ſooner, and more then126 thoſe, whoſe words are more weighty, and prepared with greater pains. Their backwardneſs to learn of others, hath made them ſo forward to teach others; and becauſe they were fruitleſs Scholars, they are forward, and fruitleſs Teachers: And yet theſe empty ſpeakers, ſo as they may be commended by the ignorant for knowing,Ja•. 1.19. 2 Sam. 18.22. 〈…〉〈 in non-Latin alphabet 〉. Inter proverbia Nazianani. In dolio diſcere fig••inam. 1 Tun. 3.2. 1 Tim. 4 13. care not though they be condemned by thoſe who are knowing, for ignorant. Its good counſel of the Apoſtle, to be ſlow to ſpeak, and to take heed of coveting (with Ahimaas) to be Meſſengers, before we have tydings ready; and with the empty and ambitious Bramble, of deſiring to be erected over others, as their inſtructers, when, having never been inſtructed, we can adminiſter nothing to the Hearer, but fruitleſs words, empty leaves, and unſavory diſcourſes. The faulty in this kind, may well give good meaſure, for they give but had weight, and may ſell that cheap, which coſts them nothing. Its inverted order, to be Teachers before we are Scholars. The Apoſtle commands that a Biſhop be not〈…〉〈 in non-Latin alphabet 〉only, a Teacher; but〈…〉〈 in non-Latin alphabet 〉, fit, or meet, or apt to teach; and that he attend to reading, as well as ſpeaking. As without the bleſſing of God, no means are prevalent; ſo without the uſe of means, no bleſſing can be expected. Its only ſutable, that his tongue ſhould be the pen of a ready writer, whoſe heart hath firſt been enditing a good matter. Pſal 45.1.Nor ſhould the Hearer be leſs careful to diſcern, then the Speaker is to indite a good matter. How few Hearers have we, that can yet difference between matter and words; it ſufficeth the moſt, if the hour be fill'd up with an empty noyſe, without any ſolid inſtruction; how rare is it to find (though we run to and fro in the ſtreets of London) a man (I mean) in underſtanding. Prov. 18.15.
2. Obſerv. 2.Ignorance is the cauſe of oppoſing the wayes of God. [They ſpeak evil (ſaith the Apoſtle) of thoſe things which they know not.] The oppoſing and crucifying of Chriſt himſelf, proceeded from ignorance: Had they known,127 (ſaith the Apoſtle) they would not have crucifyed the Lord of glory. 1 Cor. 2 8. I wot that through ignorance (ſaith Peter to the Jewes) ye did it, ſpeaking concerning the killing the Prince of Life, Acts 3.15, 17. Chriſt himſelf teſtifies of his Murderers, that they knew not what they did. And theſe things (ſaith Chriſt, ſpeaking of the unkindneſs and cruelties of ſinners againſt his ſervants) will they do unto you, becauſe they have not known the Father, nor me, John 16.3. John 4.10.If thou kneweſt (ſaith Chriſt to that pore Samaritane) the gift of God, and who it is that ſaith to thee, give me drink, then wouldeſt thou have asked of him, and he would have given thee living water. The reaſon why thoſe prophane ones refuſed Gods ſervice, Job 21.14, 15. and asked what profit, they ſhould have if they prayed to him, is plainly implyed to be their ignorance; they deſired not the knowledge of his wayes, and Who (ſay they) is the Almighty? &c. The reaſon why the Heathen did not call upon God, Pſalm 79.6. is ſaid to be this, they knew him not. Rom. 3.11. There is none that underſtandeth, that ſeeketh after God. Ignorance made the Gentiles ſtrangers from the life of God, Eph. 4.18. Its a ſin which never went ſingle, it ever walks in company, and is an inlet to all impiety. Although the prayer of Chriſt for his ignorant Enemies, ſhew'd that God might take occaſion from their ignorance to forgive them; yet doth it alſo plainly imply, that the ſin to be forgiven them, took its riſe from their ignorance, their doing, was from their not knowing what they did. An unregenerate mans practice is,Inſipientes in peccato intelligentes in ſupplicio. a faſhioning himſelf according to luſts in his ignorance, 1 Pet. 1.14.
Did men either ſee the deformity of ſin, or the beauty of holineſs, they would neither delight in the former, nor diſlike the latter: when there is no knowledge of God in the land, there's neither truth, nor mercy,Hoſ. 4 1.2. but ſwearing, lying, killing, ſtealing, committing adultery, &c. The foundation of obedience, muſt be laid in knowledge, which (in a ſort) is the root of other graces,128 2 Pet. 1, 2. Grace be multiplyed unto you, through the knowledge of God. See alſo ver. 3. The will and affections, are led by the underſtanding, which ſits at the ſtern in the ſoul: all the ſins of the people, are called errors, Heb. 9 7. As Eve, ſo others ſince, are drawn to ſin, by being deceived, 1. Tim. 2.14.
The firſt work of grace, is to reform the underſtanding, Rom. 12.2. Be ye changed, by the renewing of your mind. And Col. 3.10. The new man is renewed in knowledge. The imaginationsand thoughts of the mind, are by the Apoſtle called (2 Cor. 10.4, 5.) thoſe ſtrong holds, and high things exalted againſt the knowledg, and to be ſubdued to the obedience of Chriſt. How dangerous then is ignorance! He who wanteth the right knowledge of God, is ſtill under the dominion of Satan, who is called, Eph. 6.12. the Ruler of the darkneſs of this world. This Ruler of darkneſs, takes up his Throne in dark hearts; none are turned off the Ladder, but ſuch whom he firſt blinds. I ſend thee (ſaith Chriſt to Paul) to turn them from darkneſs to light, and from the power of Satan unto God. Acts 26.18. Ignorance is the beaten path to hell, My people periſh for want of knowledge, Hoſ. 4.6. Whomſoever God will have to be ſaved, he will bring to the knowledge of the truth. 1 Tim. 2.4. They who have not known Gods wayes,P•al. 95.10, 11 ſhall never (if we may believe God ſwearing) enter into his reſt. Fooliſh are they who boaſt of their good minds and meanings,Concerning Knowledg, ſ•e Part 1. p. 383, 384. and yet continue ignorant; Without knowledge, the mind is not good. Prov. 19.2. Many cry up practice and good meaning, to cry down knowledge; ignorant devotion, is but feet without eyes, which the farther and faſter they carry us, the greater is our deviation and danger.
To conclude this point: How excellent is every way of God, of which onely ignorant ones ſpeak evil! beſides the ignorant, heavenly learning hath no Enemy. Thre's none who know it, (as we ſay of ſome men) but love it: All the children of wiſdom juſtifie her,Matth. 11.19 nor was ſhe ever129 condemned, but by thoſe who never would hear what ſhe could ſay for her ſelf. How patient ſhould every Saint be under all the reproaches which they meet with for holineſs, from blind ſinners, whoſe tongues are in this no ſlander! A blind man cannot judg of colours. Much more deſerve they our pity and prayers for their want of eyes, then our wrath for their abuſing their tongues. Let all our revenge be, to labour to make them know and ſpeak better. He who ſtrikes his friend in the dark, will be moſt offended with himſelf when the light diſcovers his miſtaken unkindneſs.
3. How great is the ſin of ſpeaking evil of thoſe things,Obſerv. 3 the worth whereof we do know! If to ſpeak ignorantly and evilly againſt what is good, be a ſin; then to ſpeak knowingly and evilly againſt it, muſt needs be a greater ſin. If they may ſin who think they do God ſervice in ſpeaking againſt a perſon; how heinous is their ſin, who know that they do God diſ-ſervice, and the Divel ſervice in ſuch ſpeaking? All ſin againſt Light, eſpecially reviling againſt Light, borders upon the ſin againſt the Holy Ghoſt, and adventures to make too near an approach unto it. To ſpeak evil even of what is not good, may be bad; to ſpeak evil of what is good, is worſe; to ſpeak evil of what is good, though we know it to be ſo, is much worſe, and within one ſtep of ſpeaking evil againſt it, becauſe we know it to be ſo. Such ſins more ſtupifie and benumb the conſcience then do others, and keep it from ſenſibleneſs; and therefore it will want a deeper wound (and poſſibly ſuch an one as ſhall never be cured) to make it ſenſible. How deſervedly ſolicitous therefore was holy David in his Prayer,Pſal. 19.13. to be kept from ſins of Contumacy and Preſumption! ſins, which as they are more ordinarily committed in dayes of light and much knowledg, ſo can they not be committed at ſo eaſie and cheap a rate, as may thoſe which are cauſed by ignorance.
1304. Obſerv. 4.We ſhould ſpeak againſt known evils, and for what we know to be good. If the wicked fear not to ſpeak evil of the good which they know not, how unſutable is it for Saints to be afraid to ſpeak againſt thoſe evils which they know to be ſuch? As it is a ſinful forwardneſs to ſpeak, at any time, of the things which we know not; ſo its (oft) ſinful backwardneſs, not to ſpeak the things which we do know: Knowing (ſaith the Apoſtle) the terror of the Lord,2 Cor. 5.11. we perſwade men. We ſpeak that we do know, and teſtifie that we have ſeen, ſaith Chriſt, Joh. 3.11. Shall not ſinners forbear to revile holineſs, and ſhall others refrain to withſtand impiety? How inexcuſable is it, that ignorance ſhould be more active in a wrong, then knowledg in a right way! When men oppoſe holineſs, they fight without eyes; and ſhall light produce luke-warmneſs? What a ſhame is it, that Satan ſhould have more Confeſſors and Martyrs, then Jeſus Chriſt! If ſin and error fears no colours, and covets no corners, ſhould Grace and Truth do either? the fool hardineſs of ſinners, may juſtly reprove the faintneſs of Saints. Its our duty to be valiant for the Truth, and to give the glory of God reparations (as it were) by wiping off the blemiſhes caſt upon it by fooliſh and ignorant men. When we have upon grounded deliberation choſen our Love, we ſhould zealouſly expreſs the love of our choice. Sinners (as they ſay of young mens thoughts of old) think that Saints are fooliſh, but Saints know that ſinners are ſo. Let not their proſecution of ſin, be more zealous then thy reprehenſion of it ▪ nor their oppoſition of any way of God be more hot then thy contention for it: Let thy fire have more purity then theirs, but let it not be inferior in its fervor. The Chriſtians Serpent muſt not devour his Dove. How good a Maſter do the godly ſerve, who requires no duty but ſuch as he warrants in, and rewards after the doing! Satans ſervants are ſcepticks, and he puts them upon ſuch imployments, in the doing whereof they131 cannot know they do well; and afterward they ſhall know they have done ill, and that to their coſt.
5. Corrupt affections blear and darken the judgement. Obſerv. 3.Theſe Seducers hated the wayes of God, and deilghted to oppoſe them; and therefore they did not, would not know them. He who will be diſobedient in heart, ſhall ſoon have a dull head. They who love ſin, will leave the Truth. Luſt oppoſeth the entrance of the Light. Repentance makes men acknowledg the Truth, 2 Tim. 2.25. Every one who doth evil, hateth the light, John 3.20. Men love not to ſtudy ſuch Truths as will hinder them (being known) from going on in ſome gainful wickedneſs. Its from unrighteouſneſs, that men impriſon Truths. They who thought the believing of the Reſurrection would hinder their courſe in ſin,Prov. 28.5. taught that the Reſurrection was paſt, 2 Tim. 2.18. Luſt perverts Light, and makes men, in ſtead of bringing their hearts and lives to the Scripture, to bring, to draw the Scripture, by carnal, and wittily wicked diſtinctions and evaſions, to both. Knowledg is the mother of Obedience, and Obedience the nurſe of Knowledge;〈…〉〈 in non-Latin alphabet 〉. the former breeds the latter, and the latter feeds the former. Of this largely before Part 1. pag. 616, 617, &c. Obſerv. 6. Qui prius quam chord as exploraverit, omnes ſimul inconcinnè percutit, abſonum et abſurdum ſtrepitum reddit; ſic judex qui ſingulas li•ga torum cauſas non pulſavis, nec audivit, ſtultam planè & abſurdam ſententiam pronuntiet neceſſe eſt. Petrarc.
6. Its our duty to forbear ſpeaking againſt any thing which we underſtand not. He that anſwereth a matter (ſaith Solomon) before he heareth it, it is folly and ſhame to him, Prov. 18.13: As men are not to be commended, ſo neither to be condemned before the knowledge of their cauſe. As he cauſeth an harſh and unmuſical ſound, who ſtrikes and playes upon the ſtrings of an Inſtrument before he hath tryed and tuned them; ſo he muſt needs paſs a fooliſh and abſurd Sentence upon any cauſe, who paſſeth that Sentence, before he hath ſeriouſly heard and weighed the cauſe to which he ſpeaks. Herein Eli manifeſted his fault and folly, 1 Sam. 1.14. raſhly and132 weakly charging Hanna with Drunkenneſs. Thus alſo David diſcovered his folly in giving credit to the information of flattering and falſe-hearted Ziba, againſt good Mephib•ſheth,2 Sam. 16.3, 4. before he had heard what Mephib•ſheth could alledg for himſelf. Potiphar likewiſe ſhewed himſelf as unjuſt, as his wife ſhewed her ſelf unchaſt, by an overhaſty heeding of his wives falſe and forged accuſation againſt righteous Joſeph. Gen. 39.19, 20To theſe may be added, the ignorant cenſure of thoſe Scoffers who derided the Apoſtles, filled with the Holy Ghoſt, as if filled with new wine. Inter tri•icum & lolium, quamd•u herba eſt & nondum•u•mus venit ad ſp•cam, grandis ſimilitudo eft, & in diſceruendo, aut nulla, aut perdifficilis diſtan•ia. Praemon•t ergo Dominus ne u•i quid ambignum eſt, cito ſententiam proferamus, ſed Deo judici terminum reſervemus. Hieron.Ut nobis exemplum proponat ne m•la hominum, ante praeſumamus credere, quam probare, Gr. Mor. l. 19. c. 23.Doubtful caſes are to be exempted from our cenſure. [The wheat and courſer grain (ſaith Hierom) are ſo like to one another, when newly come up, and before the ſtalk comes to the ear, that there's no judging between them, and therefore the Lord by commanding that both ſhould be let alone till the Harveſt, admoniſheth as that we ſhould not judge of doubtful things, but refer them to the judgment of God.] Even God himſelfe, who clearly diſcernes the ſecrets of the heart, and needs not examine any cauſe for his own information, determines not by ſentence, till after examination, that ſo he might teach us by his example the method of judging, Gen. 18.21. Which is to know, before we cenſure. They who to make ſhew of what they have not (a quick underſtanding, and nimble apprehenſion) will take off a ſpeaker in the midſt of his relation, and make as if they knew all the reſt of his ſpeech which is to follow; and others, who though they will hear the whole ſpeech out, yet not clearly underſtanding it, ſcorn to have it repeated again, leſt they might be thought ſlow of apprehenſion; by their fooliſh and ill accommodated anſwers, do often groſly bewray their ignorance and folly. And this ſpeaking of any thing ignorantly, ſhould principally be avoided by Magiſtrates and Miniſters. By Magiſtrates, becauſe their paſſing of a ſudden and overhaſty anſwer is accompanied with the hurt of others,133 and withal, by ſo much the more ſhould they take heed of this folly, becauſe when they have once paſſed (though a raſh and unjuſt) ſentence;Vid. Cartw. in Prov. 18.13. yet ſo great a regard muſt be had (forſooth) to their Honours (by themſelves already diſhonoured) that ſeldom or never will they be induced to retract or recal any unrighteous cenſure, when once they have uttered it. Which ſinful diſtemper appeared not only in thoſe Heathen Governours,**In their cenſuring of John and Chriſt. Herod and Pilate, but in that holy man David in the caſe of Mephiboſheth. By Miniſters likewiſe ſhould this ſpeaking ignorantly and doubtfully of anything, be avoided, whoſe work being to direct ſouls, and that through greateſt dangers, to the obtaining of greateſt happineſs; they cannot be blind Leaders and ignorant Teachers, without the infinite hazard of their followers. How unlike are they, who will be Teachers, before they themſelves have been taught, and Affirmers of what they underſtand not, to him who ſpake only what he knew,Joh. 3.11.32. and teſtified onely what he ſaw and heard.
Thus of the firſt part of this verſe, their malicious and unchriſtian ignorance, They ſpeak evil of what they know not. The ſecond followes, their ſenſual knowledg, What they know naturally, as brute Beaſts, in thoſe things they corrupt themſelves.
In which words two things are mainly conſiderable,
The firſt is 1. Propounded and ſpecified; in theſe words, What they know naturally.
1321342. Expounded by, and compared to the knowledg of the brute Beaſts, as brute Beaſts.
Three things here require Explication in this ſecond part of the verſe.
1 What the Apoſtle here intends by knowing naturally?
2 Why he compares them for this knowing naturally, to brute Beaſts?
3. In what reſpect by this knowing naturally as brute beaſts,Naturaliter nôrunt; i.e. ipſâ duce naturâ, nullo adhibito Magiſtro. Ʋt ſunt ea quae ſenſu percipiuntur tactu, viz. & guſtu. Juſtinian. in loc. Naturaliter, ſolis ſenſibus, abſque judicio rationis, ac ſi eſſent bruta animalia, cognoſcunt. viz. quae pertinent ad appetitum ſenſitivum qualia ſunt••tus,••bus, ſomnus, veneris uſus. Gerh. in•et. 〈…〉〈 in non-Latin alphabet 〉. Oecum, Scire naturaliter, eſt ſcire non conſilio ullo, non ratione hu•nanâ, non Spiritus Divini luce, ſed caeco naturae impetu, & heliu•no more. Junius in loc. they are ſaid to corrupt themſelves.
1. For the firſt. By this knowing naturally (in the Greek〈…〉〈 in non-Latin alphabet 〉) is to be underſtood, a knowing only by the guidance of Nature, meerly by their ſenſes, by touching, taſting, ſeeing, &c. a knowing whether a thing pleaſe ſenſe, or no, without any other Teaching, or any judgment and reaſon at all: and it reſpects thoſe things which belong to the ſenſitive appetite, as meat, drink, ſleep, &c. and hence it might poſſibly come to paſs, that Gagneius conjectured, though without ground, that〈…〉〈 in non-Latin alphabet 〉, they know, is put for〈…〉〈 in non-Latin alphabet 〉, they deſire, or have an appetite. This word [Naturally] is oppoſed to reaſon and judgment; theſe ſenſual perſons onely knew things, as carryed to their outward ſenſes. The force of nature only ruled them: reaſon never guided them. O•cumenius expreſſeth it very aptly; Whatever (ſaith he) with natural force or deſire, without putting difference, as irrational creatures, they know, they violently follow, as luſtful horſes or ſwine. Junius explains it thus, To know naturally, is to know without counſel, humane reaſon, or the light of Gods Spirit, and with the blind force of nature, and beſtial motion, only following natural appetite, and outward ſenſes.
1352. The Apoſtle doth exegetically explain by an apt compariſon, what he intends by this knowing naturally; he ſaith they know things as brute Beaſts, in the Greek〈…〉〈 in non-Latin alphabet 〉The word〈…〉〈 in non-Latin alphabet 〉, brute, ſignifies either mute, or irrational and brute, either without ſpeech,Act. 25.27. 〈…〉〈 in non-Latin alphabet 〉, praeter rationem, ſine ratione. Animantia rationis expertia. Bez. Animalia muta Vulg. O mutis quoque piſcibus, donatura cygni ſi libeat ſonum. Horat. or without reaſon. There being no irrational Creature but is alſo mute; that is, though not without a voice (ſo as fiſh are ſaid more properly to be mute) yet without ſpeech, which none but man uſeth naturally. Now this knowledg which belongs to brute Beaſts, is that which arifeth from the inſtinct of nature, conſiſting in the ſenſes, and by the benefit of it, brute Beaſts diſcern between the food which is ſutable, and that which is unfit, between that which is beneficial, and that which is hurtful; unto which is joyned a natural appetite toward ſuch things as tend to their preſervation. Of this knowledg ſpeaks the Scripture, Iſai. 1.3. The Ox knows his Owner, and the Aſs his Maſters crib. And Pſal. 104.21. The young Lions roar after their Prey, and ſeek their meat from God, &c. And ver. 27. They wait upon thee, that thou maieſt give them their meat in due ſeaſon. That thou giveſt them they gather, thou openeſt thy hand and they are filled with good. And Job 29.8. The range of the mountains is the paſture of the wild Aſſe, and he ſearcheth after every green thing. And ver. 29. The Eagle abideth on the rock, &c. and from thence ſhe ſeeth the prey: And Chap. 40.15. Behemoth eateth graſſe as an Ox: ver. 20. The mountains bring him food: yea, Prov 30.25 The ants prepare their meat in the ſummer.
And by this knowledg of irrational creatures is that of theſe ſenſualliſts here by Jude ſet forth, for ſundry Reaſons.
1. In their knowledg of things naturally; they deſired ſenſual objects violently and impetuouſly. They laboured not for them with an holy ſubmiſſiveneſſe to, and dependence upon God; but followed them with a brutiſh fierceneſſe: They were like the Lion roaring after136 his prey; when they ſee what they love, ther's no holding them in, with the reins either of Reaſon or Religion: they ran greedily after reward, ſubverted whole houſes, and taught any error for filthy lucres ſake. Tit. 1.11. They were greedy dogs.
2 They received no enjoyments thankfully, not conſidering the giver; they drank of the river, taking no notice of the fountain; filling their veſſel with it, and then turning their backs upon it. They received gifts, but regarded not the hand which beſtowed them. Their bellies were filled with treaſures (to them) hidden. Like ſwine feeding on acorns, which though they fall upon their heads, never make them look up to the tree from which they come: When God opened his hand, they ſhut their hearts; denying the tribute of praiſes which God expects for all his bleſſings.
3 They pleaſed themſelves with the gifts ſolely, never regarding the love of the giver. Beaſts care not with what affection any thing is given to them, ſo as they have the thing which they want. Theſe ſenſualliſts deſired not that the gifts which they enjoyed might be turned into mercies: not conſidering that the love of God is the fulneſſe of every enjoyment: in this, worſe then ſome beaſts, who ſuſpect a ſnare when proviſion is plentifulleſt. Theſe never caring whether the heart of God were toward them or no, ſo as his hand were opened; and uſing the gifts of a Creator, not regarding the affection of a Father; not queſtioning whether their proviſions were beſtowed upon them as children, with love; or whether as condemned priſoners, to keep life in them againſt the day of execution: and in ſhort (like beaſts) as the Apoſtle ſaith, 2 Pet. 2.12. they were made to be deſtroyed: they ſo knew theſe ſenſitive objects, as not knowing whether they were fatted by them for ſlaughter.
4 They knew theſe things ſo brutiſhly, as not to know how to improve them: they cared not to be fitted by137 them for ſervice. Brute beaſts onely live to eat: and ſo theſe made their ſenſual pleaſures the end of their living, never referring them to glory-ends; not making them vehicula, chariets, to carry them faſter, and to raiſe them up higher to God in a way of love and duty; but vincula, bonds, to keep and binde them down to the ſatisfaction of ſenſe. They uſed not their comforts as wings, to make their thoughts and affections mount up to heaven; but as bird-lime to their wings, and hinderances from all heavenly both deſires and ſervices.
5 They knew no meaſure in the uſing of theſe things: They (like ſwine) wallowed over head & ears in the mud of ſenſual enjoyments, being themſelves gulphs of them, & ingulphing themſelves in them; and not taſting them, but even burſting with them. Like ſome horſes, they had rather break their wind, then their draught: Their hearts were overcharged with ſurfetting, Luke 21.34. They ran to exceſs of riot. In ſtead of cheering, they clog'd nature, turning Chriſtianitie into Epicuriſm; they made their belly their God, and they ſerved it, Rom. 16.18. Phil. 3.19. Their ſenſual appetites were boundleſſe and unlimited; they rather pamper'd, then fed themſelves.
6. They ſo brutiſhly knew theſe things, as not to know inſtruction or any reſtraint: growing untamed and impatient of the yoke, like a back-ſliding heifer; they would not endure admonition: And he (ſaith Solomon) who hateth reproof, is brutiſh. Like Jeſurun,Prov. 9.8 Deut. 32.15 they waxed fat and kicked. Hence they deſpiſed and oppoſed all dominion and government, like the wilde aſſe,J•r 2.24. Hoſ. 8.9. which ſnuffing up the wind, is not to be catched. A brute beaſt fed to the ful endureth not to be beaten; theſe ſeducers reſiſted the truth which oppoſed their luſts, 2 Tim. 3.8. and quarrelled with the word of life: like brute beaſts, which though never ſo ſick, will ſtrike at thoſe who let them blood, or give them the wholſomeſt drink. It was as eaſie to catch an hare with a tabret, as to make them hear reproof in their ſenſual enjoyments. 138They who are in an harveſt of worldly pleaſures, commonly have harveſt-eares, not at leiſure to hear what may regulate them in their ſenſual proſecutions.
7 They knew theſe things ſo brutiſhly, as never to conſider of a removal of them, or the approach of the hatchet: they were ſenſually ſecure, like the beaſt, feeding themſelves without fear; they mocked at the denunciations of judgment, as Peter ſpeaks, 2 Pet. 3. drinking away ſorrow; like the old world, eating and drinking, though the flood were approaching, and never conſidering that their wine was ſoon to be turned into water.
8. They ſo brutiſhly knew theſe things, as not to know how to part with them: A beaſt knowes no other woe, but want of provender; nor ſenſualliſts any other penalty, but the parting with ſenſual objects: Theſe never learn with Paul, how to want, and how to abound; or with Job, to bleſſe God when taking away, as well as giving. They ſo addict themſelves to ſenſitive delights, that they cannot be without them; and ſo are they faſtened to them, and their heart ſo ſet upon them, that the pulling them away, is the pulling off their very fleſh. When they enjoy them, they are ſo ſecure, as if God could never remove them: when they want them, they are ſo impatient, as if God could never reſtore them.
For the Third branch of Explication,Branch 3 of Explicat. viz. In what reſpect by their knowing naturally, they are here ſaid to corrupt themſelves. The words [corrupt themſelves] are contained in that one word in the Original,〈…〉〈 in non-Latin alphabet 〉, which ſignifies properly ſo to ſpoil and deprave or marr a thing, as that it loſeth its former worth and excellencie, or is unfit for that uſe to which it ſhould be imployed: And among prophane Writers its often uſed to note the violating and abuſing of the body by unchaſtity; and ſo its commonly ſaid, that a Virgin, or her Virginity is corrupted or violated. And thus139 Epiphanius underſtands it in this place, who ſaith,Juvenis corruptor, Virgo corrupta. that the Spirit of God by Jude ſhews theſe Seducers to be〈…〉〈 in non-Latin alphabet 〉, corrupted, and corrupters, in reſpect of their laſciviouſneſs. But the Scriptures uſe the word to expreſſe any other kinde of violation or abuſe of a thing. So 1 Cor. 15.33. Evil words corrupt good manners. And Epheſ. 4.22. the old man is ſaid to be corrupted, according to deceitfull luſts. And 2 Cor. 11.3. the Apoſtle uſeth it to expreſſe the corruption of the minde, &c. And in this more large ſenſe I take it in this place; as noting not onely bodily, but even ſpirituall, and eternal corruption. And the word〈…〉〈 in non-Latin alphabet 〉includes that other word, themſelves; it being not altogether of the paſſive form, but of the active and paſſive together, anſwering to the Hebrew Conjugation Hithpael, which notes the action of any one toward, or upon himſelf. And this the Apoſtle Peter plainly expreſſeth 2 Pet. 2.12. when he ſaith, that they utterly periſh in their own corruption; they ruſh into their own ruine, and go of themſelves headlong to deſtruction, as the Fiſh or Mouſe (ſeeing the bait) into the net or trap,Vide Junium in loc. and then more and more by ſin intwiſting and entangling themſelves to an utter overthrow and perdition.
And more particularly, by their ſenſual knowledg of carnal objects, they incurr'd a fourfold corruption:
1. They corrupted themſelves with a natural corruption; in bringing upon their bodies ſundry kinds of Diſeaſes, by their Luxury and intemperance, making themſelves old before their time, and haſtning their death. As Vermin and Mice haunt thoſe places where there is much food;Immodicis brevis eſt aetas. et rara ſenectus. ſo Diſeaſes abound in thoſe bodies which are uſed, or rather abuſed to exceſs of Riot. More (ſaith one) are drowned in the cup then in the ſea: and Gluttons are ſaid to dig their graves with their teeth.
2. They corrupted themſelves with a civil corruption. 140Overthrowing their Families, and waſting their ſubſtance to the maintaining of their intemperance, bringing themſelves to a morſel of bread. Senſual and intemperate perſons, ſwallow their eſtates down their throats; The Drunkand and the Glutton ſhall come to poverty.Prov. 23.21. Diogenes once ſaid of a Drunkard, whoſe houſe was to be ſold, I thought he would ere long vomit up his houſe, alluding to his vomiting in Drunkenneſs. The Prodigal waſted his portion upon harlots. Theſe corrupters are worſe then Infidels, nay beaſts, who by the light of nature provide for their young.
3. They corrupted themſelves inwardly and Spiritually. And that, 1. By clouding their reaſon and underſtanding; Drunkenneſs being (as one wittily ſaith) an interregnum of the mind; which for the preſent loſeth the uſe of reaſon, whereby a man ſhould be governed. Many have drunk away their wit and wealth too. When Wine gets in, wit (we ſay) goes out. Wiſe men are ſeldom exceſſive. Anima ſicca, anima ſapientiſſima.Hoſ. 4.11. Wine and women take away the heart. 2. By hindring the Spiritual, and Heavenly, and Supernatural actings of the ſoul, making it unfit for holy Services, Prayer, Hearing, Meditation, &c. Hence the Apoſtle oppoſeth the being drunk with Wine, to the being filled with the Holy Ghoſt. Exceſs in ſenſual, hinders Spiritual pleaſures. Hence it was a good rule of Ambroſe, So to riſe from Table, as to be fit for Prayer. How can he have his heart in Heaven, who (as they ſay of the fiſh called the〈…〉〈 in non-Latin alphabet 〉, or the Aſs fiſh) hath it in his belly. Grace is ſtarved, while the fleſh is pampered. Meat is to be uſed as our Medicine. Feaſting dayes are ſoul-ſtarving dayes, and Eaſting days are ſoul fatting dayes.
4. They corrupted themſelves eternally. Deſtroying themſelves ſoul and body, by the loſs of thoſe Pleaſures at Gods right hand,Pſal. 16. ult. to which here in this life they preferred the pleaſures of ſin for a ſeaſon. Sweetly bitter pleaſures! ſweet in the pallat, bitter in the ſtomack;141 bitter to ſoul and body for ever! How will a fatted Glutton fry in Hell! How diſmal a retribution wil a River of brimſtone be for a cup of Wine! 1 Cor. 6.10.Drunkards are in the catalogue of the excluded from the Kingdome of God. They who are here drowned in profuſeneſs, ſhall hereafter be drowned in Perdition; yea, here they begin to be ſo.
1. Obſerv. 1. Cognitio ſui intellectue, licet praeſtantior ſit, quâ vis cognitione brutorum, referunt eam ad exercitium operum ſenſualium. Ut ſatisfaciant appetitionibus carnalibus. Lor. in loc.How great a confuſion and diſorder hath ſin made in this little world, man! He whoſe reaſon was once wholly ſubjugated to God, and whoſe appetite was guided by, and ſubmiſſive to his reaſon, hath now an underſtanding which hath caſt off the Government of God, and an appetite which hath caſt off the guidance of his underſtanding. In the ſtate of Innocency, the ſenſitive appetite of man, was ruled by the Golden Scepter of Reaſon; the ſenſitive Powers were not factious, but were willingly ſubject to the Higher Powers, to the intectuals. The firſt bublings of the ſoul (as one ſaith) were pure and Cryſtaline, and ſtreamed out freely, without any murmuring or foaming; but now, alas! the ſoul is full of inſurrections. The Maſter waits, and the ſervant is Maſter. The knowledg of the underſtanding is made a Vaſſal to this natural knowledg. That leading faculty in a man, his underſtanding, is now a Page to wait upon the ſenſual appetite, or the knowledg of the ſenſes; and all the contrivances and inventions of the former, are referred to the ſervice of the latter. The Maſter doth not now lead his horſe, but the horſe drags and hurries the Maſter, even as a beaſt ſometimes draws a condemned Malefactor to the place of Execution. All the confuſions we ſee in the world, are but derivations from this. Reaſon eaſts off Religion, and then Senſe and carnal appetite caſts off Reaſon. All the Errors in Doctrine, proceed from the former, and the irregularities of Practice flow from the latter. The ſervant142 caſts off the Maſter in the ſtate, becauſe it hath firſt caſt him off in the ſoul.
2. Obſerv. 2 Quia nolunt intelligere quae ſunt gratiae, amittunt ſapere quae ſunt naturae. They who oppoſe Spiritual Knowledge, juſtly loſe even that which is reaſonable, They grow, with theſe Seducers, meer Senſualiſts; not admitting the former, deſervedly, they part with the latter. Theſe Seducers oppoſing the Truth of the Goſpel, denying the Lord Jeſus Chriſt, and becoming enemies to Supernatural knowledg; now what they knew, they knew but naturally, and only with the knowledg of the outward ſenſes. They would not be real Saints, and they came to be not ſo much as viſible. They would not be Saints, and at length they ceaſed to be men. Rom. 1.21, 24 26, 28.The Heathens by oppoſing even the faint light of nature, were by God given up to Uncleanneſs, to diſhonour their own bodies between themſelves, to vile affections, and a reprobate mind. Seducers grow worſe & worſeHe who will put out light revealed, ſhall juſtly extingniſh light implanted. Its righteous with God to leave them to Senſe, who will not be guided by Grace. From him who hath not, ſhall be taken away, even what he HATH: Even appearances of goodneſs ſhall be taken away. Braſs but Silvered over, will at length plainly appear to be but Braſs. A face only beautiful with paint, ſhall, when wrinkles grow deep, be deſtitute not only of complexional, but even fictitious beauty alſo. How exquiſitely do theſe dayes of ours comment upon this Truth! Oh that we could not ſay, that hundreds, whoſe eyes have ſeemed to be fixed upon the Stars, themſelves pretending to a Seraphical pitch of knowledg have yet faln into a ditch of beaſtly ſenſuality. None ſo ſhamefully beggarly, as he who breaks after much trading,Of this more, Part 1 pag. 310 and truſting. Chriſtians, beg of God that your grace may be true and ſupernatural, and then it will be growing: but if it be only appearing, and not arſiing to true Sanctity, it may ſoon arrive at ſenſual Beaſtiality.
3. Obſerv. 3.The light of reaſon is too weak to contend with ſenſual143 appetite. When theſe Seducers had bid adieu to Spiritual light, notwithſtanding their rational light, they grew ſenſual and brutiſh. Should the Skie be furniſh'd with millions of Torches, they all could not (as doth one Sun) beſtow thoſe influences upon the earth, whereby it could be made green and fruitful. The light of Grace, is only influential upon the heart and life; That of Reaſon produceth no fruit truly favoury. That which it doth draw forth, is but like the fruit, which requiring a hotter ſoyl and Sunſhine, (when men ſomtimes plant it in our colder Countries) never comes to perfection, and hath hardly half heat enough to concoct it. The greateſt (if meer) Scholer in the world, knowes nothing as he ought to know, and therefore loves nothing as he ought to love. He ſees not (without renewed light) in any way of God, that prevailing tranſcendent Excellency, which outbids the bravery of every other Object. The light of Reaſon, in the moſt knowing Heathen that ever was in the world, was but a candle light, notwithſtanding which he was yet in the night: It ſcattered not the works of Darkneſs; nor did he (as one ſaith well) warm his hands at this candle: Notwithſtanding this, famous Moraliſts have been cold in their Devotions, and diſſolute in their Practices. The wiſeſt Heathens, (Rom. 1.) how ſenſual and impure were they, notwithſtanding their moſt refined Reaſon! and like to Indians,Obſerv. 4. Quatuor imperia oſtenſa ſunt Danieli, ſub ſimilitudine beſtiarum, non hominum quia non inſurrexerunt per viam rationis, ſed impetu ſenſualitatis. Durand. de Orig. juriſd. which notwithſtanding all their Gold and Jewels, are yet wont to goe naked.
4. Outward Enjoyments make no man excellent. He may, yea, (unleſs he be more then a man) he will become a beaſt by the uſing of them. The four Monarchies of the world, were repreſented to Daniel under the ſimilitudes of Beaſts; not of men, becauſe they were neither erected, nor exerciſed in a way of Reaſon, but of Brutiſh Senſuality. A m••may be laden with Gold, and yet be as a Brute. His being changed from Poor to144 Rich, is but a poor change, unleſs he be changed from Natural to Spiritual; from an old, to a new man. Even the Wealthy (Pſal. 49.10) is called a Fool, and a brutiſh perſon: and ver. 12. Man being in honour abideth not, he is like the Beaſt that periſheth. Nero was a Lion, Herod a Fox, The Princes of Iſrael Wolves, Kine of Baſhan, notwithſtanding worldly glory. Outward Ornaments make no inward alteration. Hence ſee what is the true ſtandard of Honour. Luſt is the ſouls degradation even in all earthly abundance, only Grace makes us excellent; it deſtroyes not, but elevates nature. Senſual objects do not elevate, but corrupt us.
5. Obſerv. 3.Senſual appetite is deceitful. When theſe Seducers knew things naturally, with ſenſual knowledg, they were led to corruption. An ignis fatuus leads men into bogs and precipices. Natural knowledg carryes men (like filly beaſts) into a ſnare; If the blind lead the blind, both muſt fall into the ditch. The Luſts of the ſenſitive appetite are fooliſh, 1 Tim. 6.9. and therefore fooliſh, becauſe they make men fools, who are led by them: and Epheſ. 4.22. the old man is ſaid to be corrupt according to decitful luſts,〈…〉〈 in non-Latin alphabet 〉. As man ſheweth his infection with original pollution, principally by his Luſts; ſo thoſe Luſts principally diſcover themſelves in their Deceitfulneſs. When they tempt a man to ſin, they promiſe pleaſure and contentment; they perform nothing leſs, but leave the poor ſeduced ſinner ſpoiled of his happineſs, and corrupted both inwardly, outwardly, and eternally. Senſual delights ſtrangle with a ſilken halter,Latrones quaſi laterones; viatoribus ami•è ſe quaſi〈…〉〈 in non-Latin alphabet 〉•djungunt, ut incautos cò facilius graſſentur. kil a man in the embracing him, and like Theeves, wil ride friendly and pleaſantly with the Paſſenger, that ſo unawares they may the more eaſily deſtroy him. Saint James ſaith, a man is drawn away of his own Luſts, and〈…〉〈 in non-Latin alphabet 〉, inticed. They bait over every hook. Oh that when a man ſaith, How can I forbear the bait〈◊〉he would ask himſelf, How can I endure the book? Oh, will the comfort countervail145 the corruption; the ſpoiling, not only of my body of my Goods; but the loſs of my Soul, my Grace, my Heaven, my God, my All. Conſider the bitter farewel of al ſinfully ſweet morſels; view them with a Scripture Proſpective; look upon them as going away, as well as coming. Behold their back, their black ſide; they are venenatae deliciae, Poiſoned Pleaſures. Tis eaſier to paſs by, then get out of the ſnare. If thou be a man of appetite,Prov. 23.2. put a knife to thy throat. Luſt betrayes with a kiſs: Al carnal delights go out in a ſtink, and commonly it is that of Brimſtone. As we cannor walk in this life by ſight in reſpect of Glory, ſo ſhould we not in reſpect of Senſuality. As we are abſent from heaven in regard of Senſe, and preſent there in regard of Love; ſo though we are preſent among earthly enjoyments in reſpect of Senſe, yet ſhould we be abſent in regard of affection. To conclude this, conſider the difference betwixt Spiritual and Senſual pleaſures; The former are good in Harveſt, the latter only in Seeds-time: (They who ſow to the fleſh, ſhall of the fleſh reap corruption. Gal. 4.6.They who ſow to the Spirit, ſhall of the Spirit reap life everlaſting.) The former are bitterly ſweet; the latter ſweetly bitter. The former turn water into wine, as the latter do Wine into water. In that which a man knows Spiritually, and to which he is led by the guidance of the Spirit, in that he preſerves himſelf: And its obſervable how the Apoſtle oppoſeth the deceitful Luſts in ver. 22. of Epheſ. 4. to the Truth in Jeſus, ver. 21. Chriſt is Truth, Luſt is vanity and deception. Chriſt gives true happineſs, and more then was ever expected. Luſt deludes, diſappoints, corrupts.
To end this needful Point, In all worldly pleaſures, wiſely draw off thy ſoul, by comparing ſuch ſordid puddles with the cryſtal rivers of eternal joyes. Let Moderation, and heavenly Diſcourſe be two diſhes at every Banquet. A Souldier ſupping with Plato, who had provided nothing but green herbs, ſaid, He who ſups with Plato,146 ſhall be better the next day. Tertullian ſaid of the Primitive Chriſtians, that they did not, Tam coenam coenare, quam diſciplinam. One would have thought they had been at a Sermon, not at a Supper. Oh that Spiriritual delights were more taſted! He who lives at the Table of a King, deſpiſeth ſcraps; and ſuch are all worldly pleaſures eſteemed, by him who hath taſted how ſweet the Lord is. The more pleaſant any thing is to us, the more ſuſpected let it be by us. Satan lies in ambuſh behind our lawful enjoyments; as the body is the temple of the Holy Ghoſt, ſo is Chriſtian temperance the aedituus,Tertullian. or Keeper of that Temple.
AT this verſe, and ſo on to the ſeventeenth, our Apoſtle proſecutes the thrid part of that ſecond Argument, whereby he puts the Chriſtians upon contending for the faith againſt Seducers.
That ſecond Argument was taken from the certainty of the deſtruction of thoſe Seducers; and its proſecuted from the fourth to the ſeventeenth verſe of this Epiſtle. Pag. 1. Part 2.In the managing whereof (as hath been ſaid before) the Apoſtle having firſt ſet down ſeveral examples of Gods wrath upon others in former times, for their ſins, from the fourth to the eighth verſe. And ſecondly, Having declared that theſe Seducers lived in the ſame ſins which God had formerly puniſh'd in others, from the eight to this eleventh verſe.
3. He now thirdly concludes; that theſe practiſing their impieties, ſhall partake of their plagues. And this concluſion he proſecutes throughout this eleventh147 verſe, and forward unto the ſeventeenth. In the handling of which Concluſion, the Apoſtle concludes the deſtruction of theſe,
1. By propounding and denouncing thereof, in thoſe words of this eleventh verſe, Wo unto them.
2. By an expounding or delineating thereof in the following expreſſions of this and the other verſes, unto the ſeventeenth; and he expounds it by a mixed deſcription of their ſin and miſery; And he mixedly deſcribes their ſin, and miſeries (the effects of their ſins) three wayes:Nominat hos tres prae aliis, quia hi tres fuere Dei, fidei, & ſanctitatis hoſtes, ac fideles ſeducere, & Eccleſiam perdere voluerunt; unde fuerunt Simonis, Gnoſticorum, & haereticorum typi & prodromi. Cor. Lapide in loc.
This eleventh verſe then, conſiſts of theſe two parts.
1. The Denunciation of Judgment, in theſe words, Wo unto them.
It may be demanded, In what ſenſe the words,148 Wo unto them, are here uſed, and how to be underſtood?
The uttering of this word, Wo, denoting in Scripture grievous calamities and miſeries, either preſent or approaching; is uſed three waies:
1. Vae condolentis, imprecantis, praedicentis.There is vae dolentis, and condolentis; when woe is uſed as an Exclamation of grief, pity, and commiſeration; and then it imports as much as if the Apoſtle had ſaid, Alas, how am I grieved, (in conſideration of their approaching ruine) for theſe wretched ſinners, that are running to their own deſtruction! and thus the word wo is often taken in Scripture: as Mich. 7.1. where the Church reſenting the general corruption of the times, and her ſmal number, cryes out, Wo is me, for I am as when they have gathered the Summer fruits, as the gleanings of the Vintage. The good man is periſhed out of the earth, and there is none upright among men. Thus alſo the Prophet Iſaiah, chap. 24.16. laying to heart the wickedneſs of the people, and the Judgments which were to follow, expreſſeth his holy ſympathy in theſe words, Wo unto me, the treacherous dealers have dealt treacherouſly, &c. Thus the ſame Prophet again, chap. 6.5. Then ſaid I, Wo is me, for I am undone, becauſe I am a man of unclean lips, &c. for mine eyes have ſeen the King, the Lord of Hoſts, &c. So Jer. 4.41. and 6.4. Jer. 13.27. and 45.3. Lam. 5.16. Now though it cannot be denyed, but that the faithful do, and ought with holy commiſeration to lay to heart the miſeries of others; yet I underſtand not this expreſſion of wo in this place, in this ſenſe; for beſides that Jude knew, that theſe Seducers were ungodly men, and appointed to this condemnation; his ſcope was not to expreſs his ſorrow for them, but to warne the Church of them, by diſcovering the Judgements of God againſt them.
2. There is vae imprecantis, a wo of curſing and imprecation, uſed ſometimes by Godly men, againſt the149 implacable, and irrecoverable enemies of God. Thus the Prophet Habakkuk utters it againſt the Caldean, who waſted the Church, Hab. 2.6, 9, 12, 15, 19. Pſal. 40, 14, 15 59.14.Thus David Pſal. 109.6, 7, 8, 9, &c. prayeth for the deſtruction of his enemies. That the Apoſtles had this power of curſing the incurable enemie, of the Church, whoſe deſtruction the Lord had extraordinarily revealed to th•••nd that they uſed it, is very evident; Paul prayeth〈◊〉2 Tim. 4.14. ) that the Lord would reward Alexander the Copper-ſmith according to his work: And its hard to deny,Non dicit Apoſtolus〈…〉〈 in non-Latin alphabet 〉, reddet; ſol〈…〉〈 in non-Latin alphabet 〉, reddat: Sunt vota imprceantis, non verba praedicentis. Rivet. in Pſal. 40. that Jude in this place doth put forth that power againſt theſe Seducers: Sure I am, Paul, Gal. 5.12. prayeth, that the falſe Teachers might be cut off, who troubled the Church; and he who enabled the Apoſtles to foreknow the ruine of Seducers certainly, without error, might help them to deſire it holily without revenge. And never did either Chriſt or his Apoſtles, expreſs ſo much heavenly vehemency againſt any, as againſt thoſe who hindred the eternal ſalvation of ſouls; witneſs the woes eight times repeated by Chriſt againſt the Scribes and Phariſees, Matt. 23. As alſo Pauls carriage towards Elimas the Sorcerer, Acts 13. Some (indeed) of this impious rabble, who were not ſo obſtinate, malicious, and ſubtle as others, Jude might ſpare; he deſiring the Chriſtians afterward, that on ſome they ſhould have compaſſion, putting a difference.
And if it be here demanded, How the Apoſtle could lawfully ſay, Wo unto them?
I anſwer, 1. He expreſſeth not this wo unto them in reſpect of his own cauſe, but the cauſe of God; not as they were his, but Gods enemies.
2. He directs not his imprecations againſt perſons curable, but incurable; and he might know them to be ſo by ſome extraordinary inſpiration.
3. His affections herein were not carnal, but Divine and Spiritual, ſtirred up purly by Zeal to Gods glory, and the ſafety of the Church. In a word, If this wo150 here pronounced by Jude, were a wo of imprecation, he was carryed to the uttering thereof by the ſame Spirit, by which he penned the Epiſtle.
3. There is a vae praedicentis, a Wo of prediction and denunciation, whereby imminent and impendent evils are foretold and denounced againſt others; and in this ſenſe its•••monly uſed and uttered in Scripture,Eccleſ. 4.10. Eccleſ. 10.16. Iſai. 3.9.11. 28.1. 30.1. 31.1. Hoſ. 9.12.24 Matth. 24.19, and moſt commonly by the Prophets: Iſai. 3.11. Wo unto the wicked, for it ſhall be ill with them: Iſai. 5.8. Wo unto them that joyn houſe to houſe, &c. And ver. 11. Wo to them that riſe early in the morning, that they may follow ſtrong drink. Matth. 24.19. Wo to them that be with child, and give ſuck in thoſe dayes, &c. And this ſenſe (though ſome Learned men exclude not that which was laſt mentioned) we may ſafely admit in this place: our Apoſtle concluding, that undoubtedly they who were as bad as the worſt of former ſinners in reſpect of ſin, ſhould be as miſerable as they were in regard of puniſhment.
1 Spiritual and eternal woes,Obſer. 1. are the true woes. To be woful indeed, is to be under the wrath of God. This is the wo here by Jude denounced againſt, and by God inflicted upon theſe Seducers. Whatever wo comes without Gods wrath, may have more of weal in it, then of woe. Other woes touch the skin, theſe the ſoul. Other woes part between us and our Eſtates, names, worldly comforts; but theſe between us and God, in whom is laid up all happineſs. How fooliſh is every ſinner to fear the name, the ſhadow, and not to tremble at the thing, the reality of woe, like the beaſt, who is more affrighted with the flaſh of the fire, and the noiſe of the report which is made in ſhooting off the Gun, then with the fear of the bullet. Eternal woes come with leſs noiſe, and therefore with more neglect then others: They kill, though they do not affright. 151The fear which Chriſt commands is of him who kils the ſoul. Of this more, Part 1 p. 282.What proportion of miſery is there between the ſouls leaving the body, and Gods leaving the ſoul? Bodily miſeries are but opinionative and appearing. There is not a drop of true woe, in a deluge of outward troubles which befal a Saint.
2 Wickedneſs ends in wo. Obſerv. 2Sinners may ſee nothing but wealth in the commiſſion, but they ſhall find nothing but wo in the concluſion of ſin. Every Luſt, though it kiſſeth, yet betrayes. Rom. 6.21.The end (as the Apoſtle ſpeaks) is death. Its the trueſt wiſdom to conſider, whether, when we find it difficult to overcome the preſent tentation, it be not more difficult to undergo the following woe. Oh, could we but look upon the blackneſs of the back of ſin, how little ſhould we be allured with the fairneſs of its face! How far from wiſdom will it be for the deluded ſinner hereafter to ſay, I did not think it would have been thus with me, that hell was ſo hot, that Gods wrath was ſo heavy! The mirth of every ſecure ſinner, that goes dancing to hell,Amara ſint omnia gaudia quibus reſpondent aeterna ſupplicia is no better then madneſs. How bitter ſhould that drop of pleaſure be to us, which is anſwered and overtaken with a ſea of pains! There's no judging of our future, either wo or happineſs, by what appears at preſent. The portion of Gods peoples cup, is to have the beſt, and of the wickeds, to have the bittereſt at the bottom; and yet the top of the cup ſeemeth to promiſe the contrary to both.
3. Scripture imprecations and curſings,Obſerv. 3. muſt not be drawn to be our examples. We may indeed pray againſt the wicked practices of others, that God would ſtop and hinder them; with David, that God would turn the wiſdom of Achitophel into fooliſhneſs. 2. Its lawful for us to pray for temporal afflictions to befal the wicked, to the end that they being ſenſible of Gods anger againſt ſin, may be brought to repentance, and ſo to ſalvation. But 3. Prayers for the eternal confuſion152 of others, are not abſolutely to be put up to God. They who wil imitate the Scripture in imprecations againſt others, muſt be ſure they imitate thoſe holy men who uttered them, in being led by the ſame Spirit, both of infallibility, in diſcerning of mens perſons and Eſtates; and alſo of purity, or freedom from thoſe corrupt affections wherewith our zeal for Gods glory is ever too much mixed, and therefore to be ſuſpected. This counſel Chriſt gave his Diſciples,Luke 9.55. Matth. 5.44. who asking whether (after the example of Elijah) they ſhould pray that fire might come down from heaven to conſume the Samaritanes?**q.d. Yours is motion not of zeal, but revenge. Ideo Deum à ſe expellit, qui illum à proximo avertit; & facit Deo injuriam, quia ſeipſum judicem conſtituit, et Deum tortorem. Aug. Ser. 4. de Sanc. were anſwered by Chriſt, that they knew not what ſpirit they were of. Our Maſters precept was, Bleſs them that curſe you; yea, bleſs and curſe not: and his pattern left us is 1 Pet. 2.23. ſet down in theſe words, When he was reviled, he reviled not again. The time of Prayer (ſaith Chryſoſtom] is the time of meekneſs. And he (ſaith Auguſtine) drives away God from himſelf, who would turn him away from others; he being injurious to God, in making him the Executioner, and himſelf the Judg.
4. Obſerv. 4.God warnes of wo, before he ſends wo. He takes not ſinners at the advantage (as he might) in the act of ſin, but he foretels the woe before he inflicts it. He uſually cutteth men down by the mouth of his Miniſters,Gen. 15.16. Matth. 23.37 before he cuts them off by the hand of Executioners; by the ſword of his mouth, before he doth it by the mouth of the ſword. Gods method is to give premonition, before he inflicts puniſhment. The two deſtructions of Jeruſalem by the Caldeans and Romans, came not till foretold by the Prophets and Chriſt: Of the two general deſtructions of the world;Ge•6.3. 2 Pet. 3. the paſt by water, and the ſuture by fire, ſufficient warning hath been given: God hereby ſpeaks himſelf gracious, and the wicked inexcuſable. He threatneth that he may not ſmite; and he ſmiteth that he may not ſlay; and he ſlayeth ſome ſometimes temporally,R•v 2.21. that they may not be deſtroyed153 eternally. God foretels ruin, that it may be prevented. Jonah's prophecying of Niniveh's overthrow,Venturum ſe praedicat, ut cum venerit, quos damnet non inveniat. Greg was (as Chryſoſtom ſaith) a kind of overthrow of the Prophecy. And hereby the wicked are proclaimed inexcuſable. They cannot ſay in their greateſt ſuffering, but that they had premonition. Even the enemies of God ſhall juſtifie him when he condemns them. They cannot but excuſe God from deſire of revenge, the deſirers whereof are not wont to give warning. Profeſſa perdu t•dia vindictae locum. Sen. Medea.Chriſtians, take heed of turning the denunciations of woe into wantonneſs. Its neither for want of ſin in man, nor ſtrength in God, that in ſtead of wounding he only warns. His hand is not weakened that it cannot ſtrike; nor his arm ſhortned that it cannot reach us: He hath not loſt his power, but he execiſeth his patience, and he exerciſeth his patience in expecting our repentance. Non ille potentiam perdidit, ſed patientiam exercet. Patientiam exercet ſuam, dum poenitentiam expectat, tuam. Aug.Let us prepare to meet our God, even when he is coming toward us, before he come at us. Let us diſpatch the Meſſengers of Prayer and Reformation, to meet him, and make peace with him, while he is vet in the way, and afar off. Though Gods patience laſts long, it will not laſt ever. If we will ſin, notwithſtanding a wo threatned; we ſhall be puniſh'd notwithſtanding a mercy promiſ'd. He who is long a ſtriking, ſtrikes heavy. The longer the child is in the womb, the bigger it is when it comes forth. The longer it is ere wo comes, the bigger will it be when it comes. No mettal ſo cold as Lead before it is melted, but none more ſcalding afterward.
5. Miniſters muſt denounce woes againſt the wicked.Obſerv. 5. Jude deſcribes the fierceneſs of Seducers, and exhorts the Chriſtians to compaſſion; and yet his meekneſs aboliſheth not his zeal. The regard of Gods glory, and the ſouls of the Saints, drawes forth this ſevere denunciation againſt the Enemies of both. He is as bold to foretel their woe, as they to proclaim their wickedneſs. The like ſpirit we may behold in the holy men before154 him:Cauſam populi apud Deum precibus; cauſam Dei apud populum gladiis allegavit. Greg. Exod. 32.27. Moſes ſo meek, that, when he was with God, though he pleaded the cauſe of the people with prayers, yet when he was with the people, he pleaded the cauſe of God with the ſword. The Prophets after him, Samuel, Elijah, Iſaiah, Jeremiah, were cold and calm in their own, but full of heavenly heat in Gods cauſe. Their denunciations of woes (like lightning which ſmites the higheſt Towers) ſpared not the greateſt, if Enemies to God. Prophetical zeal, ſtruck at ſin where ever it found it; witneſs all thoſe numerous threatnings ſcattered in every leaf of their Prophecies. The Apoſtles had their rod, as well as the ſpirit of meekneſs, and did partake of that ſpirit which was repreſented as well by fiery tongues, as the ſhape of a Dove. Paul ſtrikes Elimas blind, and curſed Alexander. Chriſt himſelf, whoſe mouth (Matth. 5.) was ſo full of Beatitudes, no leſs then eight ſeveral times, denounceth woes againſt the Enemies of God. Its the diſpoſition of Saints, to be holily impatient, when Gods glory ſuffers; and (though never elſe) then to eſteem anger ſeemly: diſgraces againſt their father, they cannot put up, theſe injuries they cannot concoct. Their Commiſſion likewiſe requires this temper, Iſaiah 58.1. Cry aloud, ſpare not, lift up thy voyce like a trumpet, ſhew my people their tranſgreſſions, and the houſe of Jacob their ſins. Jer. 1.7.8. Whatſoever I command thee, that thou ſhalt ſpeak, be not afraid of their faces. A dumb Dog is good for nothing but the Halter. Though the Children in the houſe muſt not be bitten, yet the Thief either without or within,Chryſoſt. muſt not be ſpared; ſinful ſilence and flattery, moſt oppoſe a Miniſters function. If ſinners will be bold, let not Miniſters be baſhful: The moſt zealous Miniſters, have lived in the worſt times; and they who are moſt hated for their holy vehemency, can better endure the hatred of people for the diſcharge of duty, then the wrath of God for the neglect thereof: He that reproves, ſhall have favour at the laſt both of God and man. And155 even here a zealous Reprover is honoured, when he is hated; and the cauſe (ſaith one) why God makes the world ſo bitter to the Miniſters by ſufferings, is becauſe they are no more bitter•to the world by Reprehenſions. To conclude this, let none, no not the greateſt, be angry with Miniſters for their faithfulneſs in reproving: If there were Phyſicians, or Chyrurgians onely provided for the poor, and not for the rich, the rich would be accounted of all the moſt miſerable; and truly they were much more miſerable for their ſouls,Crudelis eſt eorum mollities, quibus moleſta eſt noſtra vehementia. Calv. in Mat. 13. if they onely were debar'd from reproofs, the Phyſick of the ſoul. There is no greater ſign of a gracious heart, then to be both holily patient in the taking, and wiſely zealous in the giving of a reproof.
2. Thus of the firſt part of this verſe, the denunciation of judgement, Wo unto them. The ſecond followes, the amplification thereof, from three examples, of Cain, Balaam, and Core; and firſt that of Cain, in theſe words, They have gone in the way of Cain.
Four things here are to be touched by way of Explanation.
1. For the firſt, the holy ſtory relates (beſides the other particulars which I ſhall note in the ſecond, his way:)
1. His Birth is deſcribed, Gen. 4.1. where its ſaid, that Adam knew Eve his wife, and that ſhe conceived and bare Cain. This Cain was the firſt-born of the firſt Parents in the world, and ſo Elder brother to all the ſons156 of men; and Moſes to ſhew the common and conſtant way of the multiplication of man-kind, fully declares his generation;Creavit ex terrâ procreavit ex legitimo conjugio. Pareus. Muſc. hereby manifeſting, that Cain was neither form'd out of the earth, as was Adam; nor of the rib of the man, as was Eve: that he came not of Adam alone, without Eve, nor of Eve alone without Adam; but that there was a conjunction of both: that Adam knowing his wife (a modeſt expreſſion) ſhe conceived and bare Cain. And withal, in this relation of the Birth of Cain, Moſes diſcovers, that generation (to continue to the worlds end) derives the corruption of our firſt Parents to all their Poſterity, (though generation it ſelf be not culpable, but natural, and by God appointed:) So that whoſoever is now naturally begotten, and conceived, hath not a holy and pure nature, (as had our firſt Parents before they ſinned) but a nature depraved and corrupted, as they had after they had ſinned: and particularly in relation to Cain, he ſhewes that Adam, a ſinner, and of a corrupt nature, knowing Eve, who was infected alſo with ſin, and ſhe conceiving and bringing forth Cain; its no wonder that this their firſt-born was of ſo wicked and corrupted a diſpoſition, ſince he was conceived and born of the ſeed of ſinful fleſh: nor is it to be thought, that Abel an holy man, had his holineſs derived to him from his Parents, as if he had not with Cain been conceived in ſin; but that by the meer and ſingular grace of God, he had that integrity beſtowed upon him, of which Gain was deſtitute.
2. For the impoſition of Cains name. The word Cain, is derived of Cana, which ſignifieth a poſſeſſion; for his Mother Eve giving him that name, ſaid ſhe had gotten, obtained, or poſſeſſed a man from the Lord. Its here diſputed by learned men, what Eve intends, by ſaying I have gotten a man (ETH. JEHOVAH, (as we render it) from the Lord: Sundry conceive (in regard the Prepoſition ETH is commonly a note of the Accuſative157 caſe) that Eves words are thus to be read, Acquiſivi virum Jehovam, I have gotten a man that is the Lord; as if ſhe had thought that this her firſt-born was that promiſed ſeed, the Meſſiah, which God had promiſed ſhould break the head of the Serpent, and redeem man-kind from ſin and miſery: but the Prepoſition ETH,〈…〉〈 in non-Latin alphabet 〉Certum eſt particulam E•h, ut. plurimum eſſe•otam Accuſativi caſus, quem verba tranſitiva regunt; ſed tamen acc•pi non raro pro à, ex, de, cum, Praepoſitionibus: & exempla adfe runt ex ſcripturâ Grammatici, ubi particula illa juncta verbo intranſitivo aut Hithpael, accipitur pro〈…〉〈 in non-Latin alphabet 〉, cum Gen. 5.22. Exod. 1.1. pro〈…〉〈 in non-Latin alphabet 〉, vel abs. Gen. 44 4. Riv. in Gen. Jun. Trem. Rivet. Mercer. is oft in the Scripture, a note of the Ablative, and imports as much as from, with, by, &c. as Gen. 5.22. Enoch walked, ETH ELOHIM, with God. Exod. 1.1. The Children of Iſrael who came [ETH] with Jacob into Aegypt. Gen. 44.4. When they were gone [ETH HAIR] out of, or from the City, &c. Some there are who take [ETH] here for the note of the Dative〈…〉〈 in non-Latin alphabet 〉, and then the meaning of the words is, I have gotten a man to the Lord; that is, who after our death ſhall (though herein ſhe was miſtaken) in our ſtead, ſerve and worſhip the Lord. But the beſt expound [ETH] (as I ſaid) by with, from, by, &c. and ſo the meaning is, I have gotten a man〈…〉〈 in non-Latin alphabet 〉, that is, by the favour, help, and bleſſing of the Lord, as his gift, by ratifying his bleſſing of multiplication, Chap. 1.28. and that both bleſſing my conception of a Child, and alſo my Child-birth, without the aſſiſtance of a Midwife: This may well be the meaning of the place, and Eves thankful acknowledging Gods bounty in giving her a ſon; as its ſutable to thoſe expreſſions of Scripture, Gen 33.5. Pſalm 127.3. where Children are ſaid to be an heritage, and gift of the Lord: ſo is it agreeable to the carriage of holy perſons in other times, who thus have praiſ'd the Lord for their Children: though Eve (beſides the common apprehenſion and acknowledgement of Gods bleſſing and bounty herein) probably did expect ſome extraordinary comfort and relief by this her ſon, to ſweeten that afflicted eſtate into which they had brought themſelves, and particularly, ſhe her huſband, and ſelf by ſin.
2. For the ſecond, What Jude here intends by the way of Cain?
158The word way in Scripture, is frequently mentioned, and is oft uſed as a Metaphorical expreſſion of a mans courſe and manner of living, carriage, or converſation in the world, whether good or bad.
1. Good, called the way of the Righteous, Pſal. 1.6. The Lord knoweth the way of the Righteous. Prov. 2.20. That thou mayeſt walk in the way of good men. 2 Chron. 11.17. and 17.3, 20. and 20.32. and 21.12, and 27.6.1 Sam. 8.3. Samuels ſons walked not in the wayes of their-father. So verſe 5. 2 Kin. 22.2. Joſiah walked in the way of his father David. The good way; Samuel (1 Sam. 12.23. ) ſaith, that he would teach the people the good way. So Jer. 6.16. Nec prece, nec pretio, nec gratiâ, nec periculo nec ſimultate, à viâ rectâ deduci oportet. Cicer. Rhet. l. 3.Ask for the old paths, where is the good way. Job 22.3. Pſalm 101.2.6. The right way. 1 Sam. 12.23. And of theſe Seducers its ſaid, 2 Pet. 2.15. That they have forſaken the right way. Alſo its call'd the narrow way, Mat. 7.14. becauſe grievous and unpleaſing to the fleſh. Alſo the way of underſtanding, Prov. 21.16. and Prov. 9.6. Iſaiah 40.14. The way of wiſdom, Prov. 4.11. The way of peace, Rom. 3.17. The way of Righteouſneſs, Prov. 16.31. Mat. 21.32. The way of light, Job 21.13. The way of holineſs, Iſa. 35.8. The way of truth, Pſal. 119 30. 2 Pet. 2.2. The way of ſalvation, Acts 16.17.
2. Bad, call'd The way of the wicked, Pſal. 1.6. The way of the ungodly ſhall periſh,Prov. 2.12. Prov. 1.15. Prov. 4.14. 1 Kings 8.32. 1 Kin. 15.26. 2 Kin. 8.18. Pſal. 146.9. The way of the wicked he turneth upſide down, Prov. 4.19. The way of the wicked is as darkneſs. Prov. 13.15. The way of the tranſgreſſors is hard. The way of the Heathen, Jer. 10.2. Acts 14.16. The way of ones own heart, Eccleſ. 11.9. Iſaiah 57.17. An unequal way, Ezek. 18.35, 29. and 33.17. A way that is not good, Pſal. 36.5. Prov 16.29. An evil way, Prov. 28.10. Prov. 8.13. The way of a fool, Prov. 12.15. Of the froward, Prov. 22.5. A way of pain or grief, Pſalm 139.24. A ſtubborn way, Judges 2.19. A broad way, Mat. 7.13. A way of darkneſs, Prov. 2.13. A way not caſt up, Jer. 18.15. Under this evil and wicked way, fals the way of Cain, here mentioned by Jude, which is not ſo largely to be taken,159 as for the whole ſinful courſe and carriage of Cain, throughout his life, but for ſome particular courſe of his, for which in Scripture he is moſt condemned and puniſhed by God, and in which he was by theſe Seducers moſt imitated;Abel obtulit praeſtantius ſacrificium, non id intelligi debet ratione materiae aut quantitatis, ſed animi offerentis & fidei. Rivet. in Gen. 4. Ex fide•btuli•non ſ•lum ex mandato Dei, ſed etiam fiduciâ promiſſio ni•;•erto ſtatuens non opere operato•u•us••tus, ſe aliquid mercri, ſ•d prop•er victimum M•ſſi•e ſignfic•tt•m hac victimá, ſe recipi••gratiam Dei. Pareus in G•n. and that way might be made up of three principal parts:
1. The way of hypocriſie. Cain indeed offered a ſacrifice to the Lord, and perhaps (though ſome deny it) every way as good and coſtly (in reſpect of the outſide thereof) as was that of Abel; yet he ſacrificed in a faithleſs hypocritical manner, as is clear from the reaſon why Abels ſacrifice was better, and better accepted with God then Cains; and that reaſon rendered by the Apoſtle, Heb. 11. was becauſe Abel offered in faith; by which faith, he offering a better ſacrifice, and better accepted, its plain that Cain ſacrificed not in faith, he performed a good work, but with a rotten and hypocritical heart; not inſpirit and truth worſhipping God. The faith of Abel in offering his ſacrifice, ſtood principally in two things: 1. In eying the rule and command of God obediently, who had enjoyned it. 2. In expecting acceptation from God for the Merit, not of his work, but of Chriſt, who was ſignified by his ſacrifice. Of both theſe, Cain though ſacrificing, was deſtitute, neither offering becauſe he believed the Command of God was to be obeyed, nor in offering, looking to find acceptance for his Perſon and performance through Chriſt; but prophanely, cuſtomarily, and proudly doing the thing which God commanded, but diſregarding the manner commanded in doing it.
2. A ſecond way of Cain, and that principally (as I conceive) here intended by our Apoſtle, was the hatred and murder of his brother,〈…〉〈 in non-Latin alphabet 〉. 1. He ſlew a man, herein ſinning againſt the common nature of mankind. 2. He ſlew one that was his ſubject, and obedient to him, whom he ought therefore to have defended againſt all injury and violence. 3. He deſtroyed not160 a ſlave, and a vulgar ſubject, but his own brother; (and ſome think that Cain and Abel were twins.)Hoc nomine non ſimplicite•homicida, aut ſervicida, fed fratricida. 4. A juſt and good man, did not ſlay an unjuſt and wicked man; but a wicked and ungodly, ſlew a juſt and innocent man. 5. He did not ſlay him for any fault of his, but for his holy and ſincere worſhipping o•the true God. 6. He ſlew him not ſtirr'd up by any ſudden rage, heat or commotion of mind, or by imprudence; but out of ſetled hatred and in a way of ſtudy to take away his life. 7. This murder was committed by Cain, after God had admoniſh'd him to take heed of that ſin. 8. And after he had made a ſhew of friendſhip and reconciliation to his brother, Gen. 4.8. Cain talked (viz friendly and familiarly) with his brother, and then he ſlew him. Hence this inhumane murder, is that ſin for which by the Apoſtle John, Cain is ſaid to be of that wicked One, 1 Joh. 3.12. In ſhort, Firſt he inwardly hated and envyed his brother, becauſe his ſacrifice was better accepted than his own; and then he expreſſed this hatred, by his cruelty in killing him. His hatred, was murder begun; and his murder, was hatred perfected. He, who cared not how he ſerved God, regarded not how he uſed his brother. Cain begins with ſacrifice, and ends with murder. There were in the whole world but two brothers and the one was a Butcher of the other; Abel was the firſt Martyr, and Cain the firſt Murderer: And the ſame cauſe, that moved Satan to tempt the firſt man to deſtroy himſelf and his Poſterity, moves the ſecond man to deſtroy the third. Groundleſs envy! what hurt did Gods accepting of Abel do to Cain? what help againſt God, rejecting of Cain, could be brought by Abel? It ſhould have been Cains joy to have ſeen his brother accepted; it ſhould have been his ſorrow to have ſeen that himſelf deſerved a rejection. Could Abel have ſtayed Gods fire from deſcending, or ſhould he if he could, reject Gods acceptation, to content a brother? Cain was envious, becauſe God or Abel is161 not leſs good: He envied that good in his Brother, which he neglected in himſelf. In ſhort, Cains envy made him bloody; and indeed (as one aptly expreſſeth it) ſuch is this fin, that if it eats not anothers, heart it will eat our own.
A third way of Cain, was manifeſted in the complaining of his Curſe:Gen. 4.13 My puniſhment (ſaith he) is greater then I can bear. The words in the Original admit of a double reading: Some underſtand them to be words of deſpair of mercy, and read them thus, Major eſt iniquitas mea quam parcere (ſo Arias,) My ſin is greater then that I ſhould ever obtain pardon. Others think they are words aggravating his puniſhment, and complaining of its ſeverity; and they read them thus, Major eſt punitio mea quam ut feram, My puniſhment is greater then I can undergo. And this Interpretation ſeems to be moſt favoured by the following words, Behold, thou haſt driven me out this day from the face of the earth, and from thy face ſhall I be hid, and I ſhall be a fugitive, &c According to this Interpretation, he doth not ſo much confeſs the greatneſs of his ſin, as complain of the grievouſneſs of his puniſhment; and ſeems not to be ſo ſolicitous of reconciliation with God, as of preſervation of his life. 〈…〉〈 in non-Latin alphabet 〉Iniquitas, poena iniquitatis. 〈…〉〈 in non-Latin alphabet 〉Ferre, remittere: Verbum Naſa frequens eſt in ſignificatione portandi: fed quia ferre & tolerare, etiam apud Latinos, ſignificationem habent parcendi ideo eſt in voce ambiguitas. R•ve•. in Gen. p. 218.But nothing hinders us from taking the words properly, as words of deſpair of pardon; for thoſe which follow, may be an exaggeration of his calamity, as if he had ſaid, I am not only (wretch that I am) without hope of pardon from God, but baniſhed alſo from my dear Parents, and compelled to wander about in the world. And theſe different Interpretations were occaſioned by the different ſignifications of the two words in the Original, Avoni, and Minneſe. The former imports both iniquity and the puniſhment of iniquity. The latter, both taking away or remitting, and alſo bearing and ſuſtaining. There is no danger in reading the words either way; for as the words allow either reading, ſo his impatience and deſpair imply each other;162 his deſpair of the taking away of his ſin being the true cauſe of his accounting his puniſhment greater then could be born (for its ſin only that makes puniſhment heavy:) and the complaining of the intolerableneſs of the puniſhment, a true ſign of his deſpair of the pardon of his ſin; ſo that it matters not much which way we take. Its plain, that as he rather accuſed God of cruelty againſt himſelf, then himſelf of cruelty againſt his brother; ſo that he added to the taking away of his brothers life, the denying of Gods nature, in making his own ſin greater then Gods Mercy; (horrid, heinous either to ſpeak or think!) In ſhort, hereby Cain ſhewed that he could keep no mean; From ſecurity in ſin, he fel into deſpair after ſin.
3. 3 Branch of Explicat. The third thing to be explained is, Why this courſe of Cain is here called a way? Take it in theſe following conſiderations.
1. A way is that wherein there are ſundry Paſſengers. Out of a way Paſſengers or Travellers are not to be expected, but in a way perſons ordinarily paſs to and fro. There's no way of ſin, though it be even Cains, but ſome, yea many traverſe it. The worſt courſes find moſt imitation. Wide is the gate, and broad is the way that leadeth to deſtruction, and many there be that go in thereat, Matth. 7.13. The way of ſin is moſt trodden and beaten. Sinners go to hell in multitudes; and its as much againſt their nature to go to hell alone, as to go in the way to heaven at all: They encourage one another in an evil way. They wonder at thoſe who go not with them, and reproach them, thinking them mad for going out of the way, 1 Pet. 4.4. Wherein they think it ſtrange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you.
2. This ſinful courſe is a way, in reſpect of the expertneſs of thoſe who walk in it. When men are out of the way, they often underſtand not where they are and whither they are going; but in a w•y which they163 have often beaten, they go on skilfully and expertly: Hence every one is eſteemed expert, and believed in his way. He who hath been long uſed to a way, will undertake to go it blindfold; he knowes every turning, Town, Mark, Miles end. The wicked are witty in ſin,Mattr. 7.22. they are workers of iniquity,〈…〉〈 in non-Latin alphabet 〉, Curious contrivers of wickedneſs, wiſe to do evil; Though to do good they underſtand not, but are ſottiſh children: When in ſin, they are in their Element, and wiſer in their generation then the children of light. Put them out of their way, and they are preſently at a loſs. How left-handed are they in holy duties! how untowardly do they diſcourſe of, and act for God! they are children in underſtanding.
3. In reſpect of progreſſiveneſs. When a man is in a way, he ſtands not ſtill, and takes not only one or two, but many ſteps, goes on ſtep by ſtep. Wicked men proceed in ſin; they grow worſe and worſe; they know where they began, but not where they ſhall end. Cain proceeded from formality in Gods ſervice, to hatred againſt his brother; from hatred, to diſſimulation; from thence to murder; from thence to deſpair, &c. His way was made up of ſeveral ſtages. Every ſtep he took left a ſtronger engagement to go on. The child of God, by the frailty of the fleſh, may ſlip, ſtep into ſin; but he doth not ſtand, go on, keep a courſe in that way: They are the wicked who ſtand in the way of ſinners. Pſal. 1.1.They make a trade of ſin. A ſinner falls into ſin as the fiſh, the Saint, as a child doth into the water. In the latter ſin is, but the former is in ſin.
4. In reſpect of its period and term. The longeſt way hath an end. The longeſt courſe of ſin, though of a thouſand years continuance, terminates in deſtruction. The full point of every ſinful way is damnation; the end, though not of the worker, yet of the work, is death; that is the wages of ſin. The way of ſin is broad in the enterance, but its narrow in the concluſion:Prov. 5.5.7.25. Its the way to hell, going down to the chambers of death. Fooliſh164 ſinners, in good duties ſeparate the means from the end, accounting exactneſs needleſs: in ſinful ways they ſeparate the end from the means, thinking torments fabulous: although Scripture equally preſcribes the former, and foretels the latter. Gods method is firſt to bring into a Wilderneſs, and then to Canaan; Satan contrarily leads from Canaan into a Wilderneſs. Gods way is right, and may ſeem rugged; Satans ſmooth, but falſe. Cain never left travelling in his way of Hyprocriſie, Envy, Murder, till it ended in Deſpair.
4. Branch 4 of Explicat. Fourthly, By way of Explication, we are to enquire; How theſe Seducers went in this way of Cain?
1. They went in this way of Cain's formality and hypocriſie. They ſacrificed (I mean) partook of the ſame Ordinances and Priviledges with true Saints; in name, in the skin they were Chriſtians, in the heart, at the core they were unholy; they pretended to the higheſt pitch of Religion; but all this while (as the Apoſtle calls them) they were but ungodly men. While they ſacrificed outwardly with Cain, they had inwardly the ſpirits of Cains; like thoſe of whom Saint John ſpeaks, who went out from, but never were truly of us. Their impure life, was a practical confutation of their verbal profeſſion. In words they profeſſed Chriſt, but in their deeds they denyed him, though the only Lord.
2. They went in the way of Cain, in reſpect of their hatred and malice againſt the faithful. None ſo much envyed and oppoſed faithful Paſtors and Teachers as they did. Falſe Teachers were Pauls ſtanding Antagoniſts; they were like Jannes and Jambres, who withſtood Moſes. The Scribes and Phariſees of all others moſt hated Chriſt. Pilate knew that for envy they had delivered him. Seducers hate thoſe moſt, who hurt them moſt. The faithful Miniſter, that ſhines with the light165 of pure Doctrine, theſe Theeves moſt ſtrike at. The Leaders of Gods Army they principally fight againſt. The Magiſtrate whom God appointed for the reſtraining of ſin, they bitterly hated and envyed; and it was not for want of poyſon, but power, that they did not deſtroy and pluck up Magiſtracy by the very roots. Theſe Seducers were likewiſe murderers with Cain, the worſt of Murderers, ſoul-murderers. Their work was to draw men into perdition. They were deceived and deceiving, blindly leading their blind followers into the ditch of deſtruction. They denyed him who is the Way, the Truth, the Life. Their ſacrificing was with a murderous intent; and though with Cain, who ſpake moſt kindly to his brother when he was inwardly moſt cruel, they utter fair and ſweet expreſſions, yet all was but to deceive the hearts of the ſimple. Under every bait of good words, there lay the hook of Error and Hereſie. They gave their poyſon in a gilded cup, and ever came with an hammer and a nail, when they preſented butter in a Lordly diſh; nor ever were they ſo much the Miniſters of Satan, as when they transformed themſelves into Angels of light.
3 They went in the way of Cain, in regard of his complaint and deſpair. They who walk'd in Cains wickedneſs, could not eſcape Cains woe. Jude here denounceth it againſt them, and tells us, they were before of old ordained to this condemnation; they were beaſts, made to be taken; they corrupted themſelves; they languiſh'd and pin'd away in their filthineſs. There was a ditch followed their blind-leading: and though the grace of God was turned into laſciviouſneſs by them, and abuſed as an occaſion to ſin, yet how glad would they have been in the end, for one drop of thoſe ſtreames of grace, which once they padled in, & trampled under feet? They who formerly taught, that by reaſon of Grace men might ſin; afteward felt, that for want of Grace they and their ſeduced followers were ſure to ſmart. They who166 once preach'd nothing but grace, afterward felt nothing but wrath; a juſt recompence, ſince with Cain they account the greateſt ſin in the cōmiſſion ſo ſmal,Obſer. 1. Abeli nomen inditum fuit a vanitate, ut ſignificaretur humanam conditionem meram eſſe vanitatem; ideoqueHebraei, Hebel appellant or is ha•t•um qui cito evaneſ•it. Riv. in Gen. Exerc. 42. Qui clarus erat nativitate carnis, & charus exiſtimatione Parentum, reſpuitur a Deo; & qui habebatur ab•e•tus & nul lius momenti, re ſpic•tur & probatur. Reſpait igitur Deus primogenitos & omnes eos qui chari ſunt parentibus? non colligimus iſtam conſequentiam, ſod id annotamus, non morari Deum haſce carnis praerogativas, vel quamcunquealiam excellentiam ſecularem mag is quam ſpiritulem. Muſc. in Gen. that they need not to fear it; in their after-deſpairing confeſſion, to finde it ſo great, that they are not able to undergo it; and beſides all this, with Cain, to be marked with infamy and diſhonour to all poſterity.
1. Priviledges of nature commend us not to God. We find not ſeldom in Scripture, that the eldeſt child, proves the unholieſt. Abel, the younger, was a Saint; Cain, the elder, was a Murderer: Cain excelled Abel in the dignity of Primogeniture, and further, in the expectation of his Parents. Cain, if he were not (as ſome think) deemed by them to be the promiſed ſeed of the woman, and their Saviour; is yet called a poſſeſſion obtained of God, as one by whom they expected to reap much good and comfort; Abel, according to his name, is deemed unprofitable and vai. And yet he who was ſo eminent, both for his Birth, and his Parents eſtimation, is rejected and he who was (ſaith Muſculus) accounted as vain, and nothing worth, and unprofitable, is accepted by God; who though he refuſeth not, yet neither receiveth any, for outward Prerogatives: he is no reſpecter of perſons. Jacob the younger was a godly man; and beloved; Eſau, the elder, a prophane perſon, and hated of God. David, the youngeſt of Jeſſes ſons, was he, who of them all, we find to be according to Gods own heart. Ruben, the eldeſt ſon of Jacob, was inceſtuous, Simeon and Levi cruel and bloody, Judah adulterous; Joſeph one of the youngeſt, onely eminent for ſanctity among them all. If the priviledges of nature had been any thing worth, the firſt-born of the ſons of men, had not been a Reprobate; but God will have his grace known to be free: he neither ſees nor loves as man doth, becauſe he finds a lovely object; but he of his own167 free bounty makes a perſon lovely, and then loves him: with God, the firſt are often the laſt, and the laſt, firſt. When the Lots were given forth for the chuſing of an Apoſtle, though Joſeph called Barſabas, who was ſirnamed Juſtus, was the Brother or near Kinſman of Chriſt,Ut intelligamus cum qui humano judicio praefertur eſſe inferiorem apud Deum. Lorin. c. 1. yet the Lot fell upon Matthias. Not many wiſe men after the fleſh, not many mighty, not many Noble are called; but God hath choſen the fooliſh things of the world, to confound the wiſe; and weak things of the world, to confound the things that are mighty, &c. 1 Cor. 1.27. Thou haſt hid theſe things (ſaith Chriſt to his Father) from the wiſe and prudent, and haſt revealed them to babes; for ſo it ſeemed good in thy ſight. How groundleſly do any conclude that God loves them, from worldly preheminences!
Tis not any gift without us, but ſomething of peculiar grace wrought within us, that can evidence the favour of God toward us: not the firſt born, but the new born; not the eldeſt, but the holieſt, that may ſay, I know Lord that thou loveſt me. To conclude, Its the duty of thoſe, who have received more favour from God then others, as to acknowledge that God hath done more for them, then for others; ſo that it was only his meer love, that he did not more for others then them; and to cry up free grace with heart, tongue, pen, life.
2. Though grace may be repaired in our ſelves,Obſerv. 2 yet is ſin propaga•ed to ours. The cleareſt grain being ſown, ſends forth that chaff from which it was fanned. Cain was too like his father in that, wherein both were unlike God. Adam might ſee his own ſinful nature in Cain, not that grace whereby he had laid hold upon the promiſed ſeed ▪ nor the fruit of his care in training up his Children in Religion. Before Adam fell, holineſs was natural, and ſin would have been adventitious; but now ſince the fall, ſin was natural, and holineſs adventitious. The corruption of nature, is that Legacy which Adam168 leaves to every one of his ſons: grace is not native, but donative; not by generation, but Regeneration.
After ſin, corrupt, mortal Adam, begets a corrupt mortal Cain; for although Adam through the grace of God were renewed by•aith and repentance, yet his ſon naturally begotten of him, was ſuch as his father became by ſin. That which is born (ſaith Chriſt John 3.6. ) of the fleſh, is fleſh: where the Begetter, and Bearer,Pſalm 14.3. Rom. 3.12 Eph. 2.2, 3. are a lump of corruption, the birth is no whit better. When God look'd down upon Adams ſons, they were all corrupt, not one who in himſelf was of a more pure refined condition, or free from a depravedneſs, and diſorder of the whole man. Who can bring a clean thing out of filthineſs? Adam begets a ſon in his own likeneſs, Gen. 5.3. That which is required to conveying Original ſin, is, that a man by true generation do deſcend from Adam. God at the firſt ſet Adam as a publick perſon, repreſenting the perſon of all mankind, with this condition, that if he retain'd his integrity, the bleſſing of multiplication once given, ſhould be ſanctified to him for the bringing forth of a Poſterity, righteous, and holy like himſelf; but if he fell away from his obedience, that the bleſſing ſhould be turned into a••rſe, and ſhould be a means of multiplying a corrupt and ſinful generation. He, who conveyed his nature to his Poſterity, conveyed alſo the pollution thereof. In the firſt man the p•rſon corrupted the nature; in every other man, nature corrupts the perſon: whoſoever is a man by the propagation of Adams nature, is alſo a ſinner by the derivation of Adams corruption. Before we can partake of renovation by grace, we muſt know our pollution by nature: pride cauſ'd, and humility ſhould ſollow our degenerate eſtate: the ancient Houſe, the many Deſcents, the Coat, the Creſt of a born Leaper, ſhould not make him proud: happy we, if the corruption derived from the firſt, drive us to the ſecond Adam: this latter alſo hath a poſterity who bear his Image. The169 Church comes out of Chriſts ſide, in the ſleep of his death: Let us labour to be ingrafted into him, to draw from him a Spiritual life,1 Cor. 15.49. Rom. 5.12, 14 to bear the image of the heavenly, as we have born that of the earthly. Whatſoever the firſt Adam brought into the world by ſin, the ſecond carries out by righteouſneſs. In a word, How due, and ſutable a recompence is it for every Parent, to labour to bring their Children into a ſtate of grace by education, whom they have made ſinners by propagation!
3. Our expectations in earthly bleſſings,Obſerv. 3. often diſappoint us. Eve names her eldeſt ſon, Cain, a poſſeſſion,Fallitur auguri•ſpes bona ſaept ſu•. and her ſecond ſon, Abel, which ſignifieth vain or unprofitable: ſhe ſhew'd (as ſome think) hereby the prepoſterouſneſs of her affection, and that ſhe eſteemed moſt of the worſt: Her Cain (ſhe was not herein unlike carnal Parents among us) was her jewel; her Abel was vain and unprofitable in her thoughts: She who miſtook (ſaith one) the fruit of the Garden, miſtook alſo the fruit of her own Body; her hope deceived her in both. God often croſſeth us in thoſe comforts, from which we look for moſt contentment. He whom Eve called a poſſeſſion, deſtroyes the beſt part of her poſſeſſion. Abſolo•, call'd the fathers peace, proved his greateſt diſturber. If thou makeſt any earthly enjoyment thy poſſeſſion, God may make it thy murderer; and that thy trouble, which thou expecteſt, ſhould be thy reſt. If the Lord loves us, he will not ſuffer us to love any thing more then himſelf; and its our wiſdom, to ſet our hearts upon nothing, but that which is above the reach of danger and diſappointment; and to love nothing much, but what we cannot love exceſſively.
4. Its the duty of Parents, to be thankful (with Eve) for their children. Children are an heritage of the Lord,Obſerv. 4. Clavis coeli, ſepulch•i, cordis, & matricis in ma•u Dei. and the fruit of the womb is his reward, Pſalm 127.3. God will be known to have the Prerogative of opening the heavens, the grave, the heart, and the womb. Theſe are the children170 (ſaith Jacob) which God hath given me. Its vile ingratitude to murmur at the numerouſneſs of our offſpring; to rejoice when our Cattel multiply, and repine when our children increaſe: and to deſpiſe a Preſent of Gods preparing and ſending, ſo curious a piece of workmanſhip,Pſal. 139.15. wrought with that incomparable and ſtupendious Artifice in the lower parts of the earth. Its Heatheniſh diſtruſtfulneſs to fear that he who hath provided children for us, will not provide neceſſaries for them. He who hath given mouths, wil give bread, and often provides better for the poor children, then for the repining parents. The Iſraelites in the wilderneſs who with ſinful ſolicitouſneſs, cryed out, that their little ones ſhould be ſtarved for want of food, were themſelves deſtroyed in the wilderneſs for want of faith, their children mean while being reſerved for Canaan. Numb. 14.31Nor yet is it enough to take our children cheerfully at the hand of God, but to dedicate them to him thankfully, and to part with them contentedly. Men are not born into the world only that the world ſhould not be empty, but that the Church ſhould be increaſed, and God more ſerved. Prov. 3.9. Gen. 18.19.If we ought to honour God with our dead, much more with our living ſubſtance, and to take care that a generation may ſerve the Lord when we are gone; that as we live (as it were) after our deaths in the perſons, ſo Gods glory may live in the ſervices of our children. Adam inſtructed his ſons, both in the works of their Calling, and in the Worſhip of God. And for parting with our children; he who gave, or rather lent, or rather put them to nurſe to us, may peaceably be permitted to require them again when he pleaſeth; and he ſhould never loſe a friend of any of us, for calling for his own.
5. Obſerv. 5.Cains pleaſe not God in the performance of holy ſervices. Prov. 28.9. Iſai. 1.11, 12, 13, 14.To Cain and his Offering God had not reſpect. He was in his way of ſin, even when he was ſacrificing. The Prayer of the wicked is an abomination: God delights171 not in their ſervices; he demands,Amos 5.21. Iſai. 66.3. Who hath required them? he cannot away with them, his ſoul hates them; they are a trouble to him; he is weary of them, deſpiſeth them; he will not accept, nor ſmell their Offerings; He that killeth an Ox is as if he ſlew a man; he that ſacrificeth a Lamb, as if he cut off a dogs neck; he that offereth an Oblation, as if he offered ſwines blood; he that burneth Incenſe, as if he bleſſed an Idol. The wicked perform holy ſervices from an unholy heart. The Spicing and Embalming of a dead Carcaſs, can put no beauty or value upon it; They who are in the fleſh, cannot pleaſe God:Rom. 8.8. Matth. 7.18 All the fruit of an evil tree, is evil fruit. The works of natural men, want an holy principle, the Spirit of Chriſt, the Law of the Spirit of Life. A beaſt cannot act the things of reaſon; nor can a man, unleſs ſanctified by the Spirit of God, do any good work. Till a man be ingrafted into Chriſt, and partake of his fatneſs, he is but a wild Olive. All the works of unregenerate men, are ſin as they come from them: Without the Holy Spirit there is no holineſs. Zacheus was too low of himſef to ſee Jeſus, he was fain to go up into a tree: We are too ſhort to reach to any good work; 'tis above our reach til the Spirit of God lift us up. All the ſervices of a natural man, are but the works of nature. He doth every Spiritual work carnally. John 15.4. Without me (ſaith Chriſt) ye can do nothing. All the works of a Chriſtleſs perſon, are like the children of a woman never marryed, ſpurious and illegitimate; they are not done through a power received from Chriſt.
Wicked men perform no duty to a right end. Phil. 1.11.Their fruits are not fruits to God, Rom. 7.4. As they are not from him, ſo neither for him. He is neither their principle, nor their end. Zech. 7.5.Vain-glory is the worm that breeds in the beſt fruit of the wicked. The flame of Jehu's Zeal was but Kitchin fire, and therefore his Reformation but Murder in the ſight of God, Hoſ. 1.4. The Godly (ſaith a Learned man) in doing good works,172 are like the Silk-worm, which hides her ſelf, and is all covered over while ſhe works, within the curious Silk which ſhe works.Her Motto, Operitur dum operatur. At the day of Judgment they know not the good works which they did.
The wickeds outward acts of obedience, are works of diſobedience: He doth not what he doth, becauſe God enjoynes it, Cum intuitu voluntatis Divinae. His Sanctification (ſuch as it is) is not endeavoured like that 1 Theſ. 4.3. This is the will of God (ſaith the Apoſtle) your Sanctification. He proves not what is the good and acceptable will of God, Rom. 12.2. One may do a good work in obedience to his Luſts, and that which God bids him do, becauſe his luſt bids him do it. Where there is no Law, there is no tranſgreſſion; and where no reſpect to the Law, no obedience.
The beſt performances of the wicked, are but the gifts of enemies, proceeding not from Love, which is the ſawce of every ſervice (making it delightful both to the ſervant and the Maſter) and the principle of the Saints obedience. Gal. 5.6. By nature we are enemies, doing our works, not with the affection of a child, but out of bondage. None have been greater enemies to Chriſt, and his Servants and Service, then many who have been moſt exact in outſide performances; as Paul, who in the midſt of his Zeal was a Perſecuter.
Laſtly, The wicked neither have the guilt of ſin taken away from their perſons, by the merit of Chriſt, nor the pollution of it, from their ſervices, by the Interceſſion of Chriſt. Epheſ. 2 8.Till faith have faſtned us to Chriſt, neither perſons nor performances can be acceptable. Good works go not before, but follow Juſtification. We are not juſtified by doing good works, but being juſtified we then do good. Abels perſon was accepted before his Sacrifice. Works are rather juſtified by the perſon of a man, then his perſon by the works. And its a vain thing to look for Juſtification from that which thou muſt firſt juſtifie. A man till juſtified, is a Leper, and every173 thing he toucheth he maketh unclean to himſelf. As a ſmal thing which the righteous hath, is better then the great poſſeſsions; ſo a ſmal thing that the righteous doth, is better then the greateſt performances of the wicked. Till a man takes Chriſt by faith, his Sacrifices have no golden Cenſer to perfume them, no Altar to ſanctifie them, nothing but his own evil heart to conſecrate them upon: Upon which conſiderations, though a wicked man may do what is good morally in the ſight of men, by way of example, or by way Edification to others, &c. yet not Divinely in relation to Religion, or in order to God, ſo as to pleaſe him. And though God ſometimes be pleaſed to reward the works of wicked men, yet do not thoſe works pleaſe him. The works of Nebuchadnezzar, Jehu, Ahab, &c. he did (I confeſs) reward temporally; but alas, it was but temporally. They give him ſervices which pleaſe not him, and he Benefits which profit not them. They give him ſervices, but not with their heart; and he them bleſſings, but not with his heart: and that little he beſtowes upon them is not to recompence hypocritical, but to encourage ſincere obedience. on Jer. 35.19.God often (as Calvin ſaith) rewarding the ſhadow, to ſhew how the ſubſtance of vertue would pleaſe him. Wicked men are hence, 1. Cautioned, not to leave holy duties undone. The certainty of their ſinning in performing them, muſt not,Simon Magus was commanded to pray, Acts 8.22 cannot abrogate the Law of God, which enjoynes them. Nor is our duty impaired with our power to ſerve the Lord. When a thing done is evil, not in its ſubſtance, and becauſe it is done, but becauſe of our irregular manner of performing of it, we ought ſtill to do it, notwithſtanding the defects cleaving to it. 2 They ſhould likewiſe hereby be made willing to go out of themſelves to Jeſus Chriſt for his ſpirit and merit. Till Paul ſaw all that he could do to be but dung and dogs meat, he never could duly eſteem the excellency of the knowledg of Chriſt. Till we account our owne righteouſneſs to be but filthy rags,174 we ſhall never eſteeme Chriſts to be a beautiful robe.
6. Obſerv. 6.Envy is a pernicious, and yet a groundleſs and fooliſh wickedneſs. It was the entrance of Cains way, and the in-let of his murder. It's a ſin that breaks both Tables at once; the firſt by diſcontent with God, the latter by injuriouſneſs to man. Who is able to ſtand before Envy? Cant. 8 6. Calamitas ſine remedio eſt, odiſ ſe foelicem. Cypr. lib. de Zelo & Livore Adhuc divitem malicia non deſcrit, quem jam poſſidet poena, qui non ſe ad Lazarum duci poſtulat, ſed ad ſe Lazarum•ult deduci. Chryſel. Ser. 122.It's (as jealouſie) cruel as the grave: it's a Calamity without a Remedy. Some underſtand that requeſt of the rich Glutton, that Lazarus might be ſent to him with water to cool his tongue, to proceed from Envy, he deſiring rather that Lazarus ſhould be tormented with him, then himſelf eaſed by Lazarus; and he craving not that he ſhould be carryed to Lazarus, but that Lazarus ſhould be ſent to him. It was the cruelty of Envy that ſold innocent Joſeph, and that ſought the deſtruction of good David: From Envy it was that the Divel overthrew our firſt Parents; and by it he puts Cain upon killing his innocent Brother, and the Jewes upon murdering the holyeſt perſon in the world. Plainly alſo doth this Envy of Cain diſcover the groundleſneſs of this ſin. The fault of Abel was not that he had hurt Cain,Nuſquiam melius invidos torqucre poteritis, quàm virtutibus & gloriae ſerviendo. Aug. Ser. 18. ad frat. in Erem. but that God accepted Abel. Truly is Envy therefore ſaid to be worſe then Covetouſneſs: The Covetous is only unwilling to diſtribute his own goods, but he loves to ſee others communicate theirs; but the Envious neither will do good himſelf, nor is willing that others ſhould do ſo: he is angry that God is ſo bountiful. Its worſe then hatred and anger; for theſe in deſiring the hurt of another, have their riſe from the Offence which is offered by him; but Envy hath its riſe meerly from its own malignity. Riſus abeſt omnis niſi quem fecere dolores; Succeſſus hominum, carpítque et carpitur una. Supplic•úmque ſuum eſt. —And in ſome reſpect it's the worſt of all ſins; for when the Divel tempts to them, he draws men by the bait of ſome delight; but the Envious he catcheth without a bait; for Envy is made up of bitterneſs and vexation. Other mens welfare is the envious mans wound. To him175 the Vine brings forth Thorns, and the Fig-tree, Thiſtles. De melioratione deterioran••r, ſola miſeria invidiâ caret.Nothing but miſery pleaſeth him, nor is any thing but miſery ſpared by him. Every ſmile of another, fetcheth a ſigh from him. To him bitter things are ſweet, and ſweet bitter. And whereas the enjoyment of good is unpleaſant without a companion,Nuliius rei poſſeſſio jucunda ſine ſocio. Senec. One ſeeing an envious man very ſad, ſaid, I know not whether this man hath received ſome hurt, or another ſome good. the Envious had rather want any good then that another ſhould ſhare with him. A certain Prince (they ſay) promiſed an Envious and a Covetous man, that he would give them whatſoever they deſired of him, upon this condition, that he who ask'd laſt ſhould have twice ſo much as he who ask'd firſt: when both were unwilling therefore to ask firſt, the Prince commands the Envious man to ask in the firſt place, and his requeſt was, that one of his own eyes might be put out, that ſo both the other mans eyes might be put out alſo. Superbia mihi aufert-Deum; invidia pr•ximum, ira meipſum. Hug. de S. Vict. Auguſt. in loc. Non illos malos faciendo, ſed iſtis bona quibus mali facillimè peſſent invidere, largiendo, incitaſſe dicitur ad odium. How contrary is Envy to Charity! which without my labour makes all the happineſs of another mine own: Hence Envy is ſaid to take away from every man his Neighbour. Its ſaid, Pſal. 105.25 that God turned the heart of the Egyptians to hate his people: which God did (as Auguſtin interprets it) not by making the Egyptians evil, but by beſtowing upon the Iſraelites thoſe good things for which the wicked were ready to envy them.
To conclude, envy is its own puniſhment; a ſaw, a ſcourge, not ſo much to him upon whom it is ſet, as to him in whom it is. It's a moth which breeds in us, and corrupts us. 'Tis a natural ſin, The ſpirit that dwelleth in us luſteth to envy. Saints have been overtaken with it; Peter, Joh. 21.20, 21. Joſhuah, Numb. 11.29. Qui faucibus invidiae carere deſiderat, illam haereditatem appetat, quam numerus poſſidentium non anguſtat. Greg.Let us labour againſt it. To help us herein, let us love ſuch good things which one, yea many may have, without the detriment of others; which may be enjoyed by, & be diſtributed to every one without diminution: and withal, beat down the love of our ſelves, and the apprehenſion of our own Excellency. Could we underſtand our owne baſeneſs and unworthineſs, we ſhould not envy176 thoſe who are above us, but wonder that any ſhould be below us.
7 There is no meaſuring of Gods love by outward events. Obſerv. 7.Wicked Cain ſtands over bleeding Abel, whoſe Sacrifice was firſt accepted, and now himſelf ſacrificed. Death was denounced as a curſe for ſin, yet behold it firſt lights upon a Saint. No man knows love or hatred by any thing which befals the outward man We cannot read or underſtand Gods heart by any thing he diſpenſeth outwardly with his hand. Eccleſ. 9.1.He oft ſuffers an Abel to be killed, in love, and a Cain to ſurvive, in hatred. Proſperity and impunity often ſlay the ſinner, when ſlaying and death ſhall benefit the Saint. Worldly enjoyments are given us, that we by them ſhould teſtifie our love to God; not by them to got aſſurance of Gods love to us. Oh how ſlender an evidence of heaven, is that with which, ſo ordinarily men go to hel! Thou canſt only underſtand that the heart of God is ſet upon thee, by finding that thine is ſet upon him. The leaſt dram of Grace is an earneſt of heaven. The greateſt ſum of outward enjoyments amounts not to the leaſt part of payment, or pledg of happineſs.
8. Obſerv. 8.They who are corrupt in their judgment, go in the way of cruelty. Not to intimate what ſome have ſaid of cruel Cain, that he was the firſt Heretick; ſure I am, he was after the Divel, the firſt Murderer; and theſe Seducers were as full of hatred, as they were of Error; They went in the way of Cain. They were cruel to ſouls, which by their Errors they poiſoned and deſtroyed: cruel to the names and dignities of their Superiors, of whom they ſpeak evil. They were (as the Apoſtle ſpeaks afterward) 〈…〉〈 in non-Latin alphabet 〉, fierce and raging waves, ver. 13 ſuch as uttered hard ſpeeches, ver. 15. againſt the Godly, eſpecially Miniſters, who oppoſed them in their way of ſin. Not to ſpeak of the cruelty of Idolaters recorded in the Old Teſtament, as of Pharaoh, H•man, Ahab, Jezabel, Manaſſeh (not yet converted,)177 Nebuchadnezzar, Antiochus; nor of the Heatheniſh Emperors, within the firſt 300 years after Chriſt (by which Tyrants the Apoſtles ſuffered violent death, and whoſoever made profeſſion of their Doctrine were cruelly murdered) of Nero, Domitian, Trajan, Antonius Verus, Hadrian, who crucified Ten thouſand Chriſtians in one Mount; of the laſt of the Ten Perſecutions, wherein, in the ſpace of one Month, were ſlain ſeventeen thouſand Martyrs. I ſay, to paſs by theſe, What lively Expoſitions upon this Text, and the cruelty of Cain, have the bloody actions of thoſe been, who would have been counted of the Church, nay, the only Church, and friends, and brethren to the members thereof, as Cain was brother to Abel!
I might here relate what Eccleſiaſtical Hiſtory mentions concerning the cruelty of the Arian Hereticks,Theod. l. 1. c. 29. their baniſhing and falſe accuſing of Meletius and Euſtatius Biſhops of Antioch, and Athanaſius of Alexandria: the latter of whom hardly eſcaped with his life;l. 5. c. 21. Socrat. l. 2. c. 7.16 for the cruel Arians, finding that they could not deſtroy him by falſe witneſs, purpoſed by violence to tear him in pieces: the baniſhing and deſpoſing Paulus from Conſtantinople, by the Arrian Emperor Conſtantius: and at laſt,Socrat. l. 4. c. 22 Theod. l. 4. c. 21. Sozom. l 6. c. 19 Vid. Centur. Magd. p. 79. Cent 4. 〈…〉〈 in non-Latin alphabet 〉Epiſt. ad Solit. the cruel murdering of him by the bloody Arians: not to mention with theſe, the vaſt number of examples of Arian cruelty, recorded in Eccleſiaſtical Hiſtory; Socrates, Theodoret, Sozomen, &c. conſent in this, that the Arians baniſh'd, impriſon'd, cruelly whip'd, mock'd, tore with nails, burnt, and exerciſed the cruelleſt puniſhments againſt the Orthodox; and that they were more cruel againſt them then the Heathens who Tyranniz'd in thoſe times. Athanaſius ſaith, The inhumanity of the Arians exceeded all expreſſion.
I might likewiſe mention what Auguſtin in ſundry Epiſtles relates of the Cain-like cruelty of the Donatiſts of his time, who pretended to ſo much Purity, as that they178 held, that the Church was no where in the world to be found,Epiſt 50. Quis non Dominus ſervum ſuum timere compulſus eſt: Quis quem libet poterat exigere debitorem! Quorundam oculi extincti ſunt. Cujuſdam Epiſcopi manus & lingua praeciſa eſt; taceo crudeliſſimas coedes. Epiſt. 68. Conclericos noſtros plagis immaniſſimis quaſſaverunt. Quendam immaniter coeſum, & gurgite coenoſo volutatum. &c. Nos fuſtibus quaſſant ferróque concidunt. In oculos extinguendos, calcem mixto accto incredibili excogitatione ſceſeris mittunt Epiſt. 166.159. Lacerati ſunt viri, tractae ſunt Matronae, Infantes necati, abacti ſunt partus, nulli licuit ſecurum eſſe in poſſeſſionibus ſuis. Optat. cont. Parl. l. 23. but in that corner of Affrick, wherein themſelves dwelt. In his fiftieth Epiſtle hee tells us, that the Maſters ſtood in fear of their ſervants that were gone over to the Donatiſts; that no man durſt demand the money which his Debtors owed him, for fear of clubs and fire; the houſes of any that offended them, were burnt or pulled down; and they pulled out the eyes of the Miniſters, and put them out with Chalk and Vinegar, cut off their hands, pulled out their tougues, cruelly whipt and ſlew them; and then tumbled them in the mud, and then carryed them about afterward in deriſion. And though theſe Sectaries pleaded frequently for toleration and liberty of conſcience, yet when under Julian the Apoſtate, they had gotten power, Who can declare (ſaith Auguſtin) what ſlaughter they made of the Orthodox ▪ All Affrica was filled with blood and deſolation; men were rent, Matrons drag'd, Infants ſlaughtered, women with child miſcarryed, none were ſecure in their houſes.
But if ever the ſpirit of Cain breathed in any ſince his time, or if ever any wrote after Cains copy in letters of blood, certainly they have been thoſe of the Papacy: how deſervedly may their Head and Father the Pope be called a Cain in chief; and is he called the Son of Perdition! as being not only appointed to perdition, but the Author of Perdition and deſtruction. How evidently is his Antichriſtian cruelty ſet forth by being Drunk with the blood of the Saints, and with the blood of the Martyrs of Jeſus! Rev. 17.6. Its ſaid by ſome that There is no day in the year which might not be dedicated to an hundred ſeveral Martyrs, whoſe blood hath been ſhed by179 the Papal power. 1. Papal cruelty ſpareth not, pitieth not any degrees, ſex, order, age, condition of men oppoſing their Religion. Act. & Mon. p. 814. 751 874 710 766Alphonſus Diazius (another Cain) barbarouſly killed his own brother John Diazius becauſe he was a Proteſtant. With what inhumane cruelty have Proteſtants been compelled to diſcover for ſlaughter, their deareſt relations, parents, children, brethren, wives, to carry faggots to burn their godly and painful Paſtors! and (which might ſurpaſs belief among Heathens) children have been conſtrained to ſet fire to their own fathers. And Thuanus reports, That a certain woman, having fled to a ſecret place to ſhun the rage of her enemies, being drawn out of it by them, was in the ſight of her huſband ſhamefully defiled, and then was forced by ſome of them who ordered her hand, to give her huſband his deaths wound with a drawne ſword. Horrid was that ſpectacle, of the child which ſprang out of the womb of a woman, burnt at Gernſey, which being ſaved out of the fire, was by the bloody Executioner caſt in again,p. 1864. 1879 becauſe it was a young Heretick. A child of eight years old, was by them ſcourged to death for Religion, and a boy under twelve years condemned for the ſix Articles: yea, Popiſh cruelty forbears not either to bury the quick,p. 816. (as one Marion was condemned to be buryed alive) or to unbury the dead, by violating of their graves, digging out the bodies and burning them; thus they dealt with the bodies of Bucer, Fagius, Wickliff, &c. How frequently hath Papal power made Kings and Princes Wolves and Tygers one againſt another! and ſent forth Cut-throats and Villains with pardons, to ſtab and poiſon the Kings and Potentates of the earth! their lives by any Art (they hold) may be taken away, if the Pope hold them excommunicate. Emanuel Sa affirms it lawful for one to kil a King,Latâ ſententiâ quiſque poteſt fieri executor. In Aphor. de Rege & Regis Inſtit. l. 1. c. 6. if the Pope have ſentenced him to death, though he be his lawful Prince. But Mariana gives direction how it may be done with the beſt convenience; He thinks Poiſon to be the beſt way; but180 yet for the more ſecrecy,Quod ſi evaſerint, inſtar magnorum Heroum in omni vita ſuſcipiendi: ſi vero ſecus accidat, gratam hominibus, gratam ſuperis hoſtiam cadere, nobili conatu ad omnem poſteritatis memoriam illuſtratos judicamus. Marian. l. 1. de reg. c. 7. that it be caſt upon the Saddles, Garments, Chaires of the Prince. And he further tells us, that if they who kill ſuch Kings ſhall eſcape, they ought to be looked upon, and received as long as they live, as great and noble Worthies; but if it fall out otherwiſe, that they loſe their lives in the undertaking, that then they are a ſweet ſmelling Sacrifice to God and man, and that their names ſhall be illuſtrious to all poſterity.
This book of Mariana was approved by the graveſt and learnedſt of the Jeſuites Order, and ſo with a ſpecial Commiſſion from Claudius Aquaviva their General, with their approbations, and other ſolemn priviledges, it was printed at Toledo and Mentz, and laſtly, inſerted into the Catalogues of the books of their Order. Its not lawful (ſaith Bellarmine) for Chriſtians to tolerate an Heretical King,Nonlicet Chriſtianis tolerare regem haereticum, ſi conetur pertrahere ſubditos ad ſuam hareſim. B•llar. l. 5. de Rom. Pont. c. 7. Poteſtas ſpiritualis debet coercere temporalem omni modo & viâ. Id. l. 5. c. 6 if he labors to draw his ſubjects to his Hereſie; and (ſaith he) its lawful for the Spiritual power to reſtrain the Temporal by all means and wayes; and when the Pope hath paſſed ſentence upon a King, then after this publick ſentence, they generally affirm it lawful for any to kill a King. So Bellarmine, Gregory de Valentia, Tolet, Suarez, Molina, Leſſius, &c.
Nor 2 doth Popiſh cruelty leſs diſcover it ſelf in the numbers, then in the ranks and degrees of thoſe whom they deſtroy for Religion. Theſe Popiſh Cains deſtroy multitudes of Abels. Infamous is the cruelty of that ſavage Minerius the Popes Champion, in his bloody Enterpriſe againſt the Merindolians; he deſtroy'd twenty and two Townes, and murdered the Inhabitants, whether they reſiſted or not; and when the men of Merindol flying from his Army, left behind them their tender wives and children, this Popiſh blood-hound practiced all manner of Villany and Cruelty upon them. The Town of Cabriers, upon condition that he would uſe no violence againſt them, was yeilded into his hands, but he falſified his promiſe, hewing thirty men in pieces in one place; putting forty feeble women, ſome with181 child, into a barn full of ſtraw, cauſed it to be ſet on fire at the four corners, and ſuch who got out, he cauſed to be cut in pieces. In this one Town, were thus mercileſly murdered, above a thouſand Proteſtants. To theſe I might add, the cruel murdering of about eight hundred Proteſtants in two Townes in Calabria, fourſcore whereof had their throats cut one by one,white, way to the Church, Digr. 50. yet ſo as that every one was left but half dead by the Excutioner: And the French Maſſacre, wherein in thirty dayes were thirty thouſand ſlaine;Farneſius vowed to ride his ho•ſe to the ſaddle in the blood of Lutherans. not to ſpeak of that incredible effuſion of blood which the Spaniards have made among the poor Indians, under pretence of converting them to the faith; they having in the ſpace of forty years ſlaine Seven and thirty millions of people; famiſhing in three Months ſeven thouſand children; at one time maſſacring two thouſand Gentlemen; and murdering with ſuch cruelty, that to avoid it, poor men would hang themſelves, with their wives and children. Laſtly, and principally, this bloudy diſpoſition of Cain diſcovers it ſelf in the cruel and ſavage manner of murdering. Minerius (forementioned) cut off the paps of the poor mothers of ſucking children, and the children looking for ſuck from their dead mothers, were ſtarved to death. It hath been their practice to hold men in death ſo long as they could,Moriatur, ut ſentiat ſe mori. inflicting (as it were) a thouſand deaths in one, and making them ſo to dye, as to perceive themſelves to die. Acts Monum. p. 869 805 860What ſhould I ſpeak of their burning men by piece-meal, and that with Brimſtone, pitch, and tar, &c. with barrels of pitch and tar dropping upon their heads? Joannes de Roma, a Monk, having got a commiſſion to examine the Lutherans, uſed this torment to force them to accuſe themſelves; He filled boots with boyling greaſe, and put them upon the legs of thoſe whom he ſuſpected; and tying them backward to a form with their legs hanging down over a ſoft fire, he examined them.
To this Cain-like cruelty of the erroneous Papiſts, I182 might add that of the Anabaptiſts in Germany, who were as bitter and bloody enemies to the Reformed party, as were the Papiſts; and more oppoſed God and Orthodox Chriſtians, then they did the Papiſts themſelves; they alway voicing Luther to be worſe then the Pope. I ſhall not mention the bloody uproars made by Munzer, John Mathias, John Becold, Knipperdolling, John Geles, Henry Goethlit, James of Kemp, &c. with their followers, at Wormes, Auſburg, Bazil, Shafhuſe, Berne, Munſter, Amſterdam, &c. filling all places with bloud and ſlaughter; murdering their own natural brethren, yea, their wives, and purſuing the doctrine of the Goſpel, and the profeſſors thereof, eſpecially the godly Miniſters, with cruel fury. It will be more then ſufficient to ſet down the words of one concerning this ſavage crew,See Sleidan. Bullinger, Heresbachius, Hortenſius, &c. Mr. Bayly. who hath taken much pains in examining their Doctrines and practices; his words are theſe, The ſpirit of Mahomet, was not ſo helliſh in making an open trade of bloodſhed, robbery, confuſion, and Catholick oppreſſion, through the whole earth, as the ſpirit of Anabaptiſm.
Nor need we think it ſtrange concerning the fiery cruelty of thoſe who embrace and follow falſe Doctrines. The erroneous in their judgment, may be left of God to apprehend ſo much truth, and weight, and worth in their errors, that even that thing (conſcience I mean) which by its light and tenderneſs, hinders others from ſin by diſcovering it to them, and troubling them for it, may, being depraved by error, put people upon ſinful injuriouſneſs to others, and to think that they do God the beſt ſervice, when they are moſt cruel to his beſt ſervants. And (as its commonly obſerved) no feuds are ſo deadly, no contentions ſo bitter, as thoſe upon which conſcience puts men; conſcience urging more ſtrongly then intereſt: and as a good conſcience is a thouſand witneſſes to comfort and excuſe for what good we have done; ſo may an erroneous conſeience be a thouſand183 weights to induce us to what evil we have not done.
And farther, ſuch is mans natural enmity againſt the way of Truth, which oppoſeth his Luſt and advanceth Gods will, that if the white horſe go forth, the red horſe will follow him at the heels; and they who carry the light of the Truth, ſhall be ſure to be maligned, puft at, purſued. Acts 19.Hence the idolatrous Epheſians cryed out with maddeſt rage, Great is Diana.
And as the tide of mans inclination, ſo likewiſe is the wind of all Satans endeavours ſet againſt the Truth. He who is an old Serpent, is alſo a red Dragon; yea therefore a Dragon red and cruel, becauſe a Serpent falſe and deceitful. He did not abide in, nor can he abide the Truth. As a Serpent he made, and was the Father of Lyes; as a Dragon he ſhields, and is the Defender of Lyes.
To conclude: The Wiſdom and Power of God, is in nothing more manifeſted, then in overthrowing Error by the weight of its own cruelty and rage; and in making the Profeſſors thereof to increaſe by dying; in making every Martyr a ſtone to break the teeth of thoſe maddogs who bite them, and to overcom by being overcome. The profeſſors of T•ruth (then) have as little cauſe to be ſecure, as the patrons of Error have of being cruel. Never did the light ſhine, but the wicked bark'd. at it. If righteous Abel was murdered when there was but one Cain, what may he expect, when Cains do ſo abound both in wrath and numbers! Martyrdome came into the world early: The firſt man that dyed, dyed for Religion. And how careful ſhould Chriſtians be, that they leave not the Truth of God, to avoid the wrath of men! Its better to dye fighting for it, then flying from it. How much ſorer an enemy is the great God, then a ſilly worm! And they who leave the love of Truth, will ſoon leave their love to the Profeſſors thereof. Every Apoſtate is in the high way to become a Perſecuter.
184Laſtly, It may be a word of Comfort as well as Caution to all perſecuted Abels. Cains do not ſo much ſtrike at them, as at Truth in them, and profeſſed by them. Joh. 17 14.I have given them thy Word (ſaith Chriſt) and the world have hated them. God will vindicate his own cauſe. Though the enemies are red with the blood of Truths Champions, yet their great Captain will one day appear in garments made red with the blood of their enemies, whom he will tread in the wine-preſs of his wrath; and the blood of every Abel cryes with a loud voice for vengeance, which will never give reſt to the righteous Judge, till all thoſe who will not become the friends of his Truth, become his footſtool for riſing up againſt it.
9. Obſerv. 9.Great is the difference between the ſinning of the Godly and wicked. The ſin of the wicked is his way; he delights, proceeds, is skilful in it; ſin is a ſport to him; he is a curious Artificer and cunning worker of iniquity; he goes on, and proceeds from one degree of wickedneſs to another. When he performes any good duty, it is not his way; he rather ſteps into it, or ſtumbles upon it, then chuſeth it, walks in it. Cains Sacrifice to God, is not here called his way, but his Sacrificing of his brother. God accounts of men by the conſtant tenor and bent of their hearts and lives. The Godly may fall into ſin, but he lives not, reſts not in ſin; He may (like the ſheep) be thrown into the mire, but he doth not (like the Swine) tumble, and wallow, and delightfully ſnort therein. Of this more before p. 32, 33 &c. Part 2He ſins not with full conſent; there are ſome contrary votes in his ſoul againſt every ſinful ſuggeſtion; He ſleeps, but his heart wakes. Holineſs is his way, and whenſoever he is drawn out of it by ſome deceitful luſt, or by ſome ſeducing tentation, he cryes out with David, Pſal. 119.176. I have gone aſtray like a loſt ſheep, ſeek thy ſervant. He never leaves calling and enquiring, till he hath got into the right way again; and when he is ſo, he walks more185 humbly, watchfully, evenly, and mends his pace; he gaines ground by his ſtumbling; he doth not (as wicked men) wickedly depart from God. A Saint falls,2 Sam. 22.22. and cryes, I fall, as a child that falls into the fire. A ſinner falls, and loves to fall, and is like a ſtone that falls to the center. As there is much difference between the ſuffering, ſo between the ſinning of the good and bad: As ſufferings are on the Saints, and not on them; ſo ſin is in them, and not in them. The ſufferings of the Godly are on them as afflictive to ſenſe, not on them as penal for ſin, ſo as to ſink and deſtroy them; but the wrath of God abides on the wicked, and falls upon them as upon its proper place, to remain and dwel upon them: ſo when the Godly ſin, they are not ſwallowed up of ſin, grace works them out again; but the wicked lye ſoaking in their ſin, and (as God ſpeaks Lev. 26) pine away in their iniquity; and if God ſhould give them to live in the world to eternity, they would live it in ſin. A Godly man is like a pure Fountain, into which dirt is throwne, though it be thick and muddy for the preſent, yet at length it works it out; whereas a ſinner is like a ſtanding water, into which when dirt is thrown at the beſt, it doth but ſettle and fall to the bottom; and when it appears cleareſt, the dirt is not wrought out, but there abides, and upon every ſtirring diſcovers it ſelf. A Saint lives not, walks not in ſin; wickedneſs is not his way: Whenſoever he ſins, he looks upon himſelf as in his wandering, not as in his way. If thou wouldſt try thy ſincerity, examine the bent of thy heart, and whether ſin be thy delight, thy way; or thy trouble, thy diſallowed aberration.
10 Deſpair is the period of Preſumption. Obſerv. 10.The contempt of Grace ends in the deſpair of Grace. God graciouſly warned Cain, he ſins, and deſpairs having ſinned. Theſe Seducers live in ſin, notwithſtanding Grace, and are overwhelmed in wo, and deprived of Grace. Of this before pag. 334. part 1No poyſon is ſo deadly as that which is extracted out of186 Grace. Abuſed mercy pleads againſt a ſinner moſt perſwaſively. Oh that they who are ſo fearleſs when they ſin, would conſider how fearful they ſhall be when they have ſinned: They who when they are tempted, fear no wrath, no death; after ward will be ready to ſay with Cain, Every one who meets us will kill us. The way to be bold when the wicked ſhall be afraid, is to be afraid when the wicked are bold. He who is afraid of ſin, ſhall not feel puniſhment.
11. Obſerv. 11.They who most plead for liberty, exerciſe moſt cruelty. None would rule ſo much, and ſo bloodily, as they who deny others to rule altogether. Theſe Seducers who deſpiſed Dominions, and ſpake evill of Dignities, for all that, walk'd in the way of Cain. They who would have all others to be cyphers, to do nothing, would themſelves be Cains, to do too much. Their little finger was heavier then the Magiſtrates loynes. They who ſhall peruſe the Writings of Auſtin concerning the Donatiſts, and among them the Circumcellious; as alſo the relations of others concerning the Anabaptiſts of Germany, ſhall find both theſe Sects to be bloody Commentators upon this Truth. They who abrogate the Law of God, will indure no Law but that of their own making: Though they have cryed out of perſecution, and complain'd of reſtraint, when they have been under the power of others; yet they have moſt tyrannized over the Spiritual and Civil Liberties of others, when they have gotten the power into their owne hands. And its impoſſible that they ſhould rule gently and meekly, who are themſelves ruled and ordered by Satan, that cruel one. They who are not delivered from the hand of this enemy, will neither ſerve God in righteouſneſs and holineſs themſelves, nor ſuffer others to do ſo: Nor will any be ſo unwilling, that others ſhould have liberty in holineſs, as they who moſt love and allow liberty in ſin.
This for the amplification of the wickedneſs and wo187 of theſe Seducers from this firſt example; viz. of Cain.
2. I come to ſpeak thereof, as ſet forth by that of Balaam; in theſe words, And ran greedily after the Error of Balaam for a reward.
Three things are here to be opened.
1. Their guide: Balaam.
2. The example he ſet before them: Erring for Reward.
3. The manner of their following this Example, ſet forth in their running greedily after the ſame.
1. For the firſt; Their Guide was Balaam. Concerning his practice and puniſhment; it will be more proper to ſpeak in the following part. Touching his Country, Parentage, and Office, I ſhall ſpeak briefly in this.
1. For his Country; We read, Deut. 23.4. That it was Meſopotamia, and that the Town or particular place of Meſopotamia where he reſided, was Pethor; and of himſelf he ſaith, Numb. 23.7. Balac the King of Moab hath brought me from Aram, out of the Mountaines of the Eaſt. This Meſopotamia, and Aram (or Syria) are uſed indifferently, ſometimes the one for the other:Non ſolum•quòd aliqua tan. tum Syriae particula ſit, quae•dicitur Meſopotamia pr•prie dicta, ſed, quòd maxima Syriae pars, tota ſit Meſopotamia, & inter amnis, viz. inter Euphratem & Tygrim. Pined. in Job. 23 and not only becauſe ſome ſmal part of Syria is Meſopotamia, properly ſo called; but becauſe the greateſt part of Syria is called Meſopotamia, or the Region lying between thoſe two great Rivers, Tygris and Euphrates: Some there are who have thought that this Balaam was a Midianite; and their reaſon is, becauſe Numb. 31.8. and Joſh. 13.22. its ſaid, that he was ſlain with the Midianites, when the Iſraelites deſtroyed them. Of this opinion is Maſius, one of the Learnedſt among the Pontifician Expoſitors. Pineda in his Comment upon Job ſeeming alſo inclinable to it: for though the188 Scripture tels us, that he was of Aram or Meſopotamia, yet (ſay they) under the name of Aram or Meſopotamia (largely taken) is contained ſo large a tract of Countries, as takes in Midian; and ſome conceive, that he ſpeaks himſelf to be of Aram, to gain the more honour and credit to himſelf, becauſe the Aramites and Caldeans were in thoſe dayes moſt famous for Divining and Aſtrologie. But whether his abode among the Midianites, was by reaſon that Midian was his Countrey; or whether he took the Midianites in his way homeward from the King of Moab, to give them counſel to draw Iſrael to ſin; or whether he returned to them again from his Country of Aram or Meſopotamia to receive his wages, I determine not; ſure I am, it was a moſt juſt retribution of providence, that he ſhould be among the Midianites when they were deſtroyed;Numb. 31.16. their Counſellor in ſin, deſerving to be their copartner in puniſhment. Numb. 22.5. Mich. 6.5. Quia Graece dicitur〈…〉〈 in non-Latin alphabet 〉, ſignificatur Bal•am faiſſe ſilium B•ſor; lic•t Num. 22. dicatur filius Beor, et aut hic poſitus eſt vox Boſor pro Beor, aut utroquenomine vocabatur. Salmer. Gen. 26 34. Gen. 36.2. Joſh. 7.1. 1 Chron. 2.5. 1 Chron. 8.31, 33. Judg. 6.32. 2 Sam. 11.21
2. For the Parentage of Balaam, the Scripture tells us, that he was the ſon of Beor; and 2 Pet. 2.15. he is called Balaam the ſon of Boſor. How could both be true? The Vulgar Tranſlation renders the place, Balaam ex Boſor, Balaam of Boſor, as if Boſor were the name of a place where Balaam lived. But the words in the Original,〈…〉〈 in non-Latin alphabet 〉(not〈…〉〈 in non-Latin alphabet 〉, but) 〈…〉〈 in non-Latin alphabet 〉, will not bear that interpretation, but muſt neceſſarily denote, not the place, but parent of Balaam, as ſome of the Papiſts themſelves, notwithſtanding their Zeal for their Tranſlation, are forced to grant. And whereas the father of Balaam is Numb. 22.5. Mich. 6.5. called Beor, not Boſor, its conceived by ſome, that he was〈…〉〈 in non-Latin alphabet 〉, had two names, viz. Beor and Boſor, this beſtowing of two names on one man being frequent in Scripture; thus the wife of Eſau is called both Bathſhemath and Adah. the ſon of Zerah is called both Zimri and Zabdi; Mephiboſheth is called Merib-baal; Iſhboſheth is called Eſh-Baal; Jerubbaal, Jerubeſheth. Others anſwer, That189 the word Beor is here put for Boſor,2 King. 15.29. 1 Chron. 5.6. 1 Chron. 2.9. Ma•th. 1.3. Joſh. 24.30. Judg. 2.9. which mutations of proper names are frequent: ſo Tiglath Pileſer is called Tilgath Pilneſer; Ram is called Aram; the place where Joſh•ah was buried, is called both Timnath heres, and Timnath ſerah, &c.
3. For the Office of Balaam; he is called both a Prophet, and a Sooth-ſayer or Diviner. A Prophet he is expreſly called by Peter, 2 Pet. 2.16. and in the ſtory of Balaam ſet down by Moſes, there is frequent mention of his receiving meſſages and anſwers from Jehovah, Numb. 22.8. I will bring you word (ſaith he to Balacs Meſſengers) as the Lord ſhall ſpeak to me; and ver. 13. The Lord refuſeth to let me go with you; and ver. 18. I cannot go beyond the word of the Lord my God;Num 23 5, 16. and Moſes ſaith, that the Lord put a word in Balaams mouth; he uttered a Propheſie concerning Chriſt by Divine inſpiration; There ſhall come a Star out of Jacob, and a Scepter ſhall riſe out of Iſrael. Numb. 24.17. to which Propheſie he prefixeth this ſolemn Preface, He hath ſaid, which heard the words of God, and knew the knowledg of the moſt High,Vid. Aug. Trac. 49. in Joh. which ſaw the Viſion of the Almighty. Even the worſt men (as here Balaam) have ſometimes foretold future things by a Spirit of Propheſie: God inſpi•ed Pharaoh with a Prophetical Dream: God hath ſhewed unto Pharaoh (ſaid Joſeph) what he is about to do, Gen. 41.1, 25. The like may be ſaid of Nebuchadnezzar, Dan. 2.47. Some of the wicked who ſhall be ſentenced to depart from Chriſt at the day of Judgment, ſhall be able to ſay, Have we not Propheſied in thy name? Matth. 7 22. Caiaphas the High Prieſt, a bloody unrighteous man, Propheſied (Joh. 11.51) that Chriſt ſhould dye for that Nation. Poſſibly Balaam uttered not his Propheſies, as underſtanding their force or genuine ſenſe; to be ſure, his heart was not holily affected with what his tongue uttered: which ſome conceive to be intimated in that expreſſion, of putting a word into Balaams mouth, a phraſe never uſed concerning the inſpiring190 any of the holy Prophets. And whereas, Joſh. 13.22. Balaam is called a Sooth-ſayer or Diviner; the word which we tranſlate Sooth-ſayer is a word of a middle ſignification;〈…〉〈 in non-Latin alphabet 〉Dent. 18.10. for in Scripture it is not only taken in the worſt ſenſe, for one that uſeth Divination, or is a Sooth-ſayer; but in a good conſtruction, for one that propheſies or foretels things to come,Mich. 3 11. Sept. 〈…〉〈 in non-Latin alphabet 〉, Vatem reddiderunt. as Mich. 3.11. And ſome there are, who think that Balaam is here called a Sooth-ſayer, only in regard of his ambition and covetouſneſs; and of his ends and aimes in all he did, which were not Gods glory, or the love of the Truth revealed to him,See Engliſh Annot•on Joſh. 13 or of his people whom he bleſſed, but his own advancement, and the wages and reward of Divination, according to the manner of wicked Sooth-ſayers. But I rather conceive, that Balaam out of deſire of gain, made uſe of Divelliſh Arts and unlawful Divinations for the curſing of Iſrael. Its ſaid, Numb. 24.1. that he went not,Annot. in Numb. 24. as at other times, to ſeek for Enchantments. Whereby it may be evidently collected (ſaith Ainſworth) that all his former Altars, Sacrifices and conſultations with the Lord, were by the wicked Art of Enchantment, or obſerving of Fortunes, ſuch as the Prophets and Diviners of the Nations uſed, Deut. 18.10, 14. which he now left, as ſeeing them not available for his purpoſe. His ſerving of God,Vid. Ameſ. in 2 Pet. p. 272. was mixt with his old Superſtition, in the number of Altars and Sacrifices, in their ſite or poſture towards the points of Heaven, in his Geſtures and ſet form of words, &c.
2. This for the Explication of the firſt particular, viz. whom theſe Seducers followed, or their Guide: The ſecond followes, viz in what way they followed him, or the example which he ſet before them; viz. his [Balaams] Error for reward. In the Greek the words are〈…〉〈 in non-Latin alphabet 〉.
Two things are here to be opened.
1. What that Error was which they followed?
1912 How it was for reward?
For the firſt, The word〈…〉〈 in non-Latin alphabet 〉,〈…〉〈 in non-Latin alphabet 〉, Hinc Planeta, A Planet or wandring Star. 2 Pet. 2.15. here tranſlated Error, properly ſignifies an Aberration, or wandring from a right path or courſe wherein a Traveller ſhould walk; and therefore more fully Peter explains this Error of Balaam, and theſe Seducers who followed him, to be a going aſtray, and forſaking the right way; But more particularly, the Error whereof the Apoſtle here ſpeaks, is differently expounded. 1. Some Learned men conceive it to be that whereby both Balaam, and theſe Seducers, were deceived in their expectation of reward and wages, honour, pleaſure, profit, &c. by their ſinful endeavours; and no doubt, but in this reſpect their way might fitly be called Error or deceit, for Balaam in propounding to himſelf the wages and reward, which Balac promiſed to him, in caſe he would curſe the Iſraelites, was himſelf clearly deceived; he being not only diſappointed of what he look'd for, viz. honour and gain, but alſo bringing upon himſelf that which he looked not for, a violent death by the Sword, and (moſt likely) the eternal deſtruction of his ſoul: in ſtead of receiving his reward from Balac, he received it from God, Numb. 31.8. Joſh. 13.22. As alſo did theſe Seducers draw to themſelves, in ſtead of worldly advantages, which they aimed at, ſwift deſtruction and condemnation (as the Apoſtles ſpeak) both of ſoul and body. Others (as I conceceive) more ſutably to the ſcope of the Apoſtle, and to the conſtruction of the other words, immediately going before and following, underſtand this Error to be the ſwerving, wandring or deviation of Balaam (imitated by the Seducers) from the way of Gods will and commandment, both in regard of their practice, and (eſpecially) their Doctrine, or what they taught others, whereby they made them to err and wander from the right way: For Balaams practice it was an erring and wandering from the plain and expreſs precept of God, in that he went to Balac, and192 that with a defire to curſe the people. His way was perverſe before the Lord,Numb. 22.32 he was out of Gods way when he was in the way of his journey. For his teaching of others, he taught Balac to err, in counſelling him to build Altars and offer Sacrifices for Enchantments, and to entice the Iſraelites to Adultery and Idolatry by the company of the daughters of Moab; and it is as plain that he made the Iſraelites to err from the way of righteouſneſs; by teaching Balac to caſt a ſtumbling block before them,Rev. 2.14. to eat things ſacrificed to Idols, and to commit fornication; that thus they ſinning, might be afterward deſtroyed.
As touching theſe Seducers, it is moſt evident that they in their own practice wandered from the way of righteouſneſs, and left the way of Truth in their Doctrines; that they were ringleaders to Error; blind guides, who made many to follow them into the ditch; Deceivers,2 Pet. 2. falſe Prophets, bringing in damnable Hereſies, many following their pernicious wayes: And that hereby (as Peter ſpeaks) They went aſtray, and forſook the right way, viz. the way of Truth. A great ſin, 1. becauſe Error is a deviating from, and an oppoſing of the way and Word of Truth. Errors (as Tertullian ſpeaks) ariſe caede Scripturarum, by the fall of Scripture. The Erroneous reſiſt the Truth, 2 Tim. 3.8. The leaſt Error diſpoſeth the heart to reject the greateſt Truth: And as in nature, darkneſs deſtroyes light, blindneſs puts out ſight, ſickneſs removes health; ſo Errors undermine and deſtroy Truth. None are ſuch enemies to Scripture, as the lovers of Error; they ever oppoſe it, either by denying it, or perverting it. 2 Errors are deviations from holineſſe; they oppoſe Grace as well as Truth. They everthrow the ſaith of people, and alſo eat up Godlineſs. An Erroneous head, and a godly heart will not meet. 2 Tim. 3.5.Error makes men deny the power of Godlineſs, and its an in-let to profaneneſs. Every Text in Judes Epiſtle, is a Comment on this Truth: The Apoſtle193 calls falſe Teachers evil workers, Phil. 3.2. They whoſe minds are defiled, are reprobate to every good work. Tit. 1.15, 16. 2 Theſ. 2.3.Truth reforms as well as informs. Antichriſt is called the man of ſin. The corrupting of the judgment, is the caſting poyſon into the ſpring. 3. Error is catching and diffuſive. The Erroneous have many followers; nor do they go to hell alone. Every Error meets with a complying party in our natures. Truth is hardly entertained; Error readily admitted. And ſeldome is any one erroneous, but withal he endeavours to propagate his Opinion, and that violently, and ſubtilly. 4. Error, by departing from Truth and Holineſs, oppoſeth the peace of the Church. From mens not conſenting to wholſome words, come envy, ſtrife,1 Tim. 6.3, 4. Gal. 5.12. and reviling. I would they were cut off (ſaith Paul) that trouble you. Error turnes men into devouring Dogs, Phil. 3.2. grievous wolves, Acts 20.29. Witneſs Arians, Donatiſts, Papiſts, Anabaptiſts. To conclude, Error is pernicious, damnable, a ſhipwrack, a Gangreen, creeping from joynt to joynt till it eateth out heart and life, and deſtroyeth all Truth, Grace, Peace, Salvation.
2. For the ſecond thing, viz. Error for reward. The word in the Greek is〈…〉〈 in non-Latin alphabet 〉. Our Learned Divines obſerve againſt the Papiſts, that though〈…〉〈 in non-Latin alphabet 〉, ſometime ſignifies a reward due and deſerved, or hire due to a workman for his work; yet it is at other times,Mercedis nomen paſſim in ſacris Scripturis accipitur pro conſtituto quidem prae min, ſed eo tamen gratuito. B•z. in Mat. 6. Matth. 20.8.14.15. a word of a middle ſignification, nothing a free and gratuitous, as well as a due and deſerved reward; and plainly doth it ſignifie Rom 4.4. a reward of meer grace, not an hire or wages; and the force of the word doth imply only a reward due by the Covenant of him who giveth it, unto him to whom 'tis given, whether the work which he doth deſerveth it or no. The penny given to thoſe who had wrought but only one hour, and that in the cool of the day, is as well called by this word of reward, as the penny given to them who had born the heat and burden194 of the whole day. In this place it denotes the wages or recompence which Balaam and theſe Seducers aimed at, and expected for their Error; for I read not〈…〉〈 in non-Latin alphabet 〉reward, as relating to the word〈…〉〈 in non-Latin alphabet 〉, Error, (as ſome Learned men do) thus, They ran greedily after the Error or deceit of the reward or wages of Balaam:Deceptione merced is quâ de ceptus fuit Balaam, effuſi ſunt Beza, Eraſmus. Vatablus, Pagnin.Errore Balaam mercede, effuſi ſunt. Vulg. Montan. Melior ſenſus, quod effuſi ſunt propter mercedem, ſeu mercedis gratiâ, ita ut in〈…〉〈 in non-Latin alphabet 〉, ſupplcatur〈…〉〈 in non-Latin alphabet 〉. Sic Occumenius. 〈…〉〈 in non-Latin alphabet 〉Errantes ſicut ille, lucri & quaeſtus gratiâ, dogmata prava annunciaverunt. Lorin.Praepoſitio〈…〉〈 in non-Latin alphabet 〉, quae eſt in〈…〉〈 in non-Latin alphabet 〉poſoit Genitivum. Lapid. in loc. Nonnulli perperam reddunt deceptione mercedis quâ deceptus, &c. Multo elegantius, aptiuſque vocem〈…〉〈 in non-Latin alphabet 〉, Graecanica ſcholia ad ſubſequentia refert, ut ſenſus ſit, Gnoſticos, Balaami errorem ſecutos eſſe mercedis cupiditate, ut ſubandienda ſit vox〈…〉〈 in non-Latin alphabet 〉, &c. Juſtinian. in loc. but I rather refer the word〈…〉〈 in non-Latin alphabet 〉, Reward (as others better) to the word〈…〉〈 in non-Latin alphabet 〉(ran greedily) thus, They ran greedily for reward after Balaams Error; that is, as Balaam toyl'd, journeyed, took pains, went from place to place, from Altar to Altar, &c. to ſpeak perverſly, to curſe Iſrael, and give wicked and pernicious counſel; and all this for filthy lucre or baſe gain, and to get reward from Balac; ſo theſe Seducers care not what Hereſies they utter, what pernicious and damnable Doctrines they preach, or Errors they broach, ſo as they may but gain reward and wages from poor deluded people. And our laſt Engliſh Tranſlation intends this ſenſe. Thus likewiſe Oecumenius, Mo•tanus, Juſtinian, with ſundry others. And as this Interpretation of their running greedily for reward after Error, is moſt apt and elegant, and ſeems beſt (ſay ſome) to anſwer the Original word〈…〉〈 in non-Latin alphabet 〉, in regard of its compoſition; ſo is it moſt agreeable to thoſe other places of Scripture which mention the end which falfe Teachers propound to themſelves, in venting their Errors, and which tell us, that they ſerve their own belly, Rom. 16.18. that their gain is godlineſs, 1 Tim. 6.5. that they err from the faith while they covet after money, 1 Tim. 6.10. that they teach things which they ought not, for filthy lucres ſake, Tit. 1.11. that through covetouſneſs they make Merchandiſe of people, with feigned words, 2 Pet. 2.3. that they have an heart exerciſed with covetous practices, 2 Pet. 2.14. Cyprian writing of Novatus, that miſchievous195 Heretick, ſaith that he was Avaritiae inexplebili rapacitate furibundus, Beyond meaſure,Avaritiaeſt plerumque Haereſium comes, fomes, mater, nutrix, &c, Ameſ. in 2 Pet. and even to madneſs covetous. The covetouſneſs of Hereticks, is the companion, fewel, mother, nurſe (ſaith Ameſius) of their Hereſies.
Now the ſinfulneſs of following Error for reward, appears in two things eſpecially
1. In its profaneneſs: What more profane and godleſs courſe imaginable, then for an Inſtructer of ſouls to be a Vaſſal to dung! Covetouſneſs is iniquity in all men, but blaſphemy in a Teacher of ſouls. His Titles, Maſter, Office, Doctrine, are all heavenly; how inſufferable is it then for him to be earthly! How ſhall he take off mens affections from the world, when as he followes that as moſt precious, which he tells others is moſt ſuperfluous? The birds of the ayr which fly next heaven, neither ſow, nor reap, nor carry into the barne; and how unſutable is it, that they who by their vocation are next heaven, ſhould yet in their deportment be furtheſt from it! That they ſhould be like Foxes, diſſwading the beaſts from that booty which they intend to make their own; and that they bidding men look upward, ſhould caſt their own eys only downward! Thou, O man of God (ſaith Paul, ſpeaking of coveteouſneſs,1 Tim. 6.11 to Timothy) flye theſe things: A man of God muſt not be a man of the world, a ſlave to Mammon, a meer muck-worm, or rather a moving muck-heap. A Star of heaven, nay, an Angel, muſt not degenerate into a clod of earth. What likewiſe more profane then to barter away precious ſouls, heaven, Chriſt, God himſelf, for baſe pelf, filthy lucre? to make Merchandize for a piece of earth, of Chriſtians and Chriſtianity? How unſu•able and diſproportionable a prize is Silver, when for it that ſoul is ſold for which Chriſt died! In ſhort, How impious is it to ſell that Truth for dung, which we ought to buy with our bloods!
2 In its Hypocriſie and diſſimulation. Who ever196 broached or taught an Error profeſſedly for gain, nay without a pretence of advancing Truth, and of aiming at Gods glory, and the good of ſouls? What cozenage ſo vile, as that which ſeems pious? All deceit is abominable, and that moſt which ſhrouds it ſelf under the wing of Religion; for gain to be the meaning, and Godlineſs the cloak? Is not this as bad as for Jacobs ſons to hide their cruelty againſt Shechem with Circumciſion? for Abner to cover his revenge againſt Iſhboſheth with the Divine Oracle? Quaerunt diſcipulos quos petuniis emunge•e poſſunt, non qu•d ſalutem animarum procurare curabaut. Mont. App. Sec. 28.Abſolom his Treaſon with a Religious Vow? Jezabel her murder with a Faſt? This odious diſſimulation of theſe Seducers, made them like the Kite, to be eying the prey on the dunghil, gain, when they ſeemed to ſore up to the clouds in their inſtructing of ſouls. Its moſt unſutable for Satans ſervants, and Mammons Drudges to be cloaked with Chriſts Livery, to deliver Doctrines for gain, and yet to pretend Conſcience, Religion.
The third particular to be opened is, After what manner they followed the Error of Balaam for reward.3 Branch of Explication. Jude ſaith,〈…〉〈 in non-Latin alphabet 〉, They ran greedily after it. The word properly ſignifieth, they poured out themſelves, it being a reſemblance taken from the pouring out of water. And according to this Reſemblance, taken from the pouring forth of water, the word may note either,
1. A pouring forth in point of Deſtruction, diſſolution, and overthrow; ſuch as whereby in regard of their total and irrecoverable ruin and perdition, theſe Seducers (with Balaam) became utterly loſt, as water poured out. Thus the Pſalmiſt, as a Type of Chriſt, deſcribing his extreme debilitation, and approaching diſſolution, complains Pſal. 22.14, that he was as water poured out. So the woman of Tekoah, ſetting forth a deſperately loſt eſtate, ſaith, we muſt needs dye, and are as water ſpilt on the ground. In this ſenſe its ſaid, Joſh. 7.5197 when the Iſraelites were ſmitten before the men of Ai,Qui roborc excellens eras, aut eſſe debueras, factus es debilis & attenuatus, viribus omnibus deſtitutus. Ita aptiſſimèqua. drat oppoſitio. Qui eras principium robor is mei, effuſus es ſicut aqua, liquefactus es, exhauſtus viribus, ita ut nihil à te deinceps ſit expectandum magni & heroici. Rivet in Gen. 49. that the hearts of the people melted, and became as water; and thus alſo I underſtand that expreſſion of Jacob concerning Reuben, Gen. 49.4. whom, though in reſpect of what he might have been by the right of primogeniture, he calls his might, the beginning of his ſtrength, the excellency of dignity, and the excellency of power; yet in regard of what he was to be in the loſſe of this power and dignity; Jacob ſaith, that he was unſtable, or poured forth as water, that is, was to be weak, brought low, and ſo emptied of ſtrength, that nothing great and heroick was to be expected from him. How fitly this diſſolution and loſt eſtate agreed to Balaam and theſe ſeducers, that ſought to heighten and ſtrengthen their condition by error and unrighteouſneſs, who ſees not? their ſin could not be a ſtable and ſolid foundation of greatneſs, but it made them vaniſh and periſh like water poured forth; they periſht in their names, eſtates, bodies, ſouls. And therefore the Arabick renders this place, in mercede exaruerunt, in their reward they dryed up or decayed, as after the pouring forth of water there follows drineſs in that thing out of which the water is poured.
2. Or this pouring forth as water (according to others better) may import a pouring forth in reſpect of the forwardneſs, force, violence,Acts 2.17.18.33. So Acts 10.45 Sic dicimas effundere ſe in li bidine, in queſtus, lacbrym••, vota; effundere furorem, iram, minas, querelas, rabiem, vires, vocem, honores in mortuum. Lor. in loc. and impetuouſneſs of theſe wicked men, in the ſinfull proſecution of their luſts; and thus this reſemblance, of pouring forth as water, is ordinarily uſed in Scripture; as Hoſ. 5.10. I will pour out my wrath upon them like water, Amos 5.24. Let judgment run down as waters, and righteouſneſs as a mighty ſtream. Jude then here intends, that theſe Seducers put forth themſelves, in the proſecution of their luſt, like water poured out. As a forcible ſwelling ſtream breaks down the banks, and violently bears down all before it, ſo theſe were ſo mad upon their gain, that they could not be reſtrained, but violently broke down all198 the banks and bounds which were ſet to keep them in. And probably the Apoſtle may here refer (in his ſetting down the violent eagerneſs of theſe ſeducers upon their reward) to that furious march, and impetuous progreſs of Balaam, when he journeyed to Moab, upon promiſe of wages, whom neither Gods prohibition before he began his journey, nor the cruſhing of his foot, nor the ſpeaking of the Aſſe, nor the drawn ſword of the Angel in his journey, nor the ineffectualneſs of all his enchantments afterward, could hinder from purſuing his covetous deſign; but early in the morning, up he gets, breaks the bounds of Gods command, begins his journey, furiouſly ſtrikes, madly anſwers his Aſſe, wildly lays about him, breaks through all difficulties, at length comes to Balac; and then runs from Altar to Altar with inchantments; and in a word, would not give over till the ſword which he ſaw drawn before his eyes, was ſheathed in his bowels.
And this violent impetuouſneſs put forth by Balaam, theſe ſeducers, and other wicked men; this running greedily in the proſecution of their luſts, is notably ſet forth in Scripture, and that principally by theſe two conſiderations: 1. The means uſed for the hindring and reclaiming them, have not ſtopt and hindred them: like the man poſſeſt with Devils, no chains are ſtrong enough to hold them. Hence 'tis that the proſecution of luſt is ſometimes compared to the effuſion,1 Pet. 4.4. 〈…〉〈 in non-Latin alphabet 〉. Iſa. 57.20. Jer. 2.23. Jer. 8.6. Hoſ. 4.19. ruſhing out, foming or boyling of the Sea: Sometime to the ſwiftneſs of a Dromedary traverſing her way, ſometime to the ruſhing of a Horſe into the battell: Alſo the back ſliding of an heifer which will endure no yoke, not be kept in any bounds:Hoſ. 8.9. to the unbridled unrulineſs of the wild Aſs, which is and will be alone by himſelf, and will not endure any man to come neer him, to bring him under government. Who, ſaith God, hath ſent out the wild Aſſe? &c. he ſcorneth the multitude of the City, and regardeth not the crying of the driver, Job 39.5. that is, who but I199 (God) hath manumiſed or ſet free the wild Aſs from all ſervice of men, and ſet, and kept him looſe from thoſe bands to which other Cattel are ſubject, whereby they ſerve in the Cart, plow and under the ſaddle? &c. If drivers ſhould offer to urge him to work, as they do tame beaſts, he would ſcorn it, and ſhew them a light pair of heels. If a whole City ſhould ſeek to ſcare him and bring him to work, he would not regard it; An exact embleme of a man purſuing his luſt, who will not endure to hear of a maſter, but will be a ſtranger to diſcipline, knows no other law but his luſt, will be a ſon of Belial, without a yoke; yea the vehement impetuouſneſs of the wicked in proſecuting their luſts,Jer. 2.24. 〈…〉〈 in non-Latin alphabet 〉. Clem. Alexandr. is ſet out by the violence of a wild Aſſe, winding the male, and running mad after after him, in her occaſion none being able to turn her away, or willing to weary themſelves therein; the wicked ſet sheir hearts on their iniquity, Hoſ. 4.8. The heart of the ſons of men is fully ſet in them to do evill, Eccleſ. 8.11. More particularly, 1. The Word and Will of God hinders not ſinners in their courſes of luſt; they break the yoke,Jer. 5.5. and burſt the bonds. They break bands aſunder, and caſt away cords from them. Jeſus qui potuit ſolem ſiſtere ne procederet, avaritiam bominum non potuit ſiſtere ne ſerperet: ad vocem ejus ſol ſtetit, avaritia non ſtetit. Sole itaque ſtante confecit Jeſus triumphum, avaritia procedente pene amiſit victoriam, Ambr. l. 2. de offic. cap. 26.When the Prophet had exhorted the people to turn from their evill ways, they tell him plainly, Jer. 18.12. and 2.25. There is no hope; that is, it is to no purpoſe to ſpeak to us, there is no poſſibility of reclaiming us, we are reſolvedly bent upon our courſes which we have pitcht upon, and firmly fixt to live as we liſt our ſelves. I ſpake unto thee in thy proſperity, and thou wouldſt not hear, Jer. 22.22. Though Joſhua ſtopt the Sun, that ſwiftly running creature, in its courſe; yet by ſevereſt threats, and ſtricteſt prohibition, he could not hinder Achan from his covetous attempt. Though Samuel told the Iſraelites the manner of their King that was to reign over them, and foretold them their many and certain calamities which ſhould thereby enſue, yet they refuſed to hear Samuels voyce, and ſaid, Nay,200 but there ſhall be a King over us. Neh. 9.16, 17.26.29. Fuit hoc gentilitium ac genuiuum vitium Judaeorum, ut nihil minus crederent quam quod à Prophetis traderetur. Mendoz. in 1 Sam. 8. Deut. 29.2. Matth, 29 21 Gen. 5.31.7.6.The Levites in their confeſſion, acknowledg that their fathers hardned their necks, dealt proudly, harkned not to Gods commandments, refuſed to obey, were diſobedient, rebelled againſt him, caſt his Law behind their backs, ſinned againſt his Judgments, withdrew the ſhoulder, would not hearken.
So obſtinate was Judas in his ſin, that the admoniſhing of the Traytor, and mentioning of the Treaſon, by Chriſt himſelf, could not work upon him. Though Cain was forewarned of God to take heed of hurting his brother, yet would he not be ſtopt from the Murder, Gen. 4.7. The preaching of Righteouſneſs to the old and obſtinate world by Noah, who by the language of his tongue in ſpeaking to them, and hand alſo in building the Ark (a work wherein he ſpent an hundred years) foretold them of their approaching Deluge, could not reclaim them from their luſts; yea, the ſlow proceedings of God in raining upon the earth forty dayes, could not work upon thoſe obſtinate ſinners, but as they lived, ſo they dyed in their contumacy. The like may be ſaid of the Sodomites,Gen. 19.9. who would not be diſſwaded from their unclean perſecutions by all the Arguments that righteous Lot could uſe. The Jewes would not, by the moſt clear and convineing Miracles of Chriſt, be reclaimed or convinced.
Yea 2, So great is a ſinners contumacy, that the greateſt of Gods judgments cannot reclaim him. Thou haſt ſtricken them (ſaith the Prophet) but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction; they have made their faces harder then a rock, Jer. 5.3. And chap. 8.6. Every one turned to his courſe, as the horſe ruſheth into the battel. The moſt viſible and apparent threatnings of death cannot ſtop the horſe from running into the battle, nor a ſinner from proceeding in his courſe of wickedneſs. Such was the reſolution of the Egyptians in purſuing the Iſraelites, that they would ruſh into the ſea, which they201 knew, could not be divided for their ſakes, and enter the jawes of death, rather then think of a ſeaſonable Retreat. Rather then ſinners will not ſatisfie their unlawful Luſts, they will ſpend, and profuſely caſt away their deareſt enjoyments. Quòd Aaron jubet inaures demi, ab auribus uxorum, &c. non abſurdè intelligitur, difficilia praecipere voluiſſe, ut hoc modo eos ab illâ intentione revocaret. Aug. q. 141. in Exod. Abulenſ. q 10.Some think that Aaron being required to make gods for the Iſraelites, demanded of them their golden ear-rings, which were in the ears of their wives, their ſons and daughters, to try whether he could ſuppreſs that Idolatrous deſire, by calling for thoſe things which were ſo dear and coſtly; and yet the people were ſo obſtinately bent upon Idolatry, that notwithſtanding theſe difficulties, they took Aaron at his word, and gave their moſt precious Ornaments for the making of a Golden Idol; and Abulenſis thinks, that theſe ear-rings were taken away from the younger ſort (their ſons and daughters) againſt their wills, and with ſuch violence, that their ears were torn and bloody, before the Ear-rings were pull'd from them. Jeroboam, by the rending of the Altar, and the drying up of his hand, was not reclaimed from Idolatry, 1 King. 13.33. Eſau, rather then he would not ſatiſfie his ſenſual appetite, for a meſs of pottage ſold his precious birth-right. Verberari à Damone mallebat quam à Deo coronari. Illa flagella adorabat, haec dona faſtidiebat. Mall•t ſuh diabolicis plantis crudeliter tundi, quam inter divinas ulnas molliter foveri. Mendoz in 1 Sam. 8.22But that which is the moſt aſtoniſhing wonder of all, is, that the Idolaters were ſo pertinaciouſly ſet upon their Idolatry, that they ſpared not their deareſt children, but offered the fruit of their loynes and wombs to Idols, to Divels. And who can ſufficiently admire that ſottiſh and ſinful pertinacy of Ahaz, who as he treſpaſſed yet more againſt God in his diſtreſs, ſo he expreſt i•by ſacrificing to the gods of Damaſcus which ſmote him? being more deſirous in the worſhipping of Divels to be ſcourged, then in ſerving the true God to be crowned; and that he might ſatisfie his Luſt, more willing to be trampled under Satans feet then to be taken into Gods embracements. See further for this Amos 4.6, 8, 9, 10. &c. the Prophets repeating Yet have ye not returned, &c. And Iſai. 9.13. The people202 turneth not to him that ſmiteth. Nor can the vanity inſucceſsfulneſs, and apparant ineffectualneſs of all the endeavours of ſinners, no nor yet their wearineſs, weakneſs, and inabilities, take them off from their luſts. Hence God ſpeaks concerning the Jewes, in the purſuing of their Idolatrous courſes. Thou art wearied in the greatneſs of thy way, yet ſaidſt thou not, There is no hope, Iſai. 57.10. Though ſhe was tired out with the length of her journeys in ſending to Idolaters, and ſaw that all her toyling and tyring out her ſelf was in vain, yet ſhe would not give over, but went on ſtill deſperately in that toylſome and chargeable courſe; though all her endeavours were fruitleſs and unſatisfying, yet ſhe never ſaid,Jer. 2.36, 37. 7.8. 2.12. Iſai. 30.5, 6. Hoſ. 8.7. Why ſhould I weary my ſelf any longer? Though ſinners obſerve that nothing which they do profits them; that all their ciſternes are broken, and will hold no water; that they ſow the wind, and reap the whirle wind; that their chariot wheels are broken off, and all their bridges broken down; that whatever they labour to lay hold on, flies away from them as did Joſeph from his Miſtris, when ſhe took hold of his coat: In ſhort, Notwithſtanding the ineffectualneſs of all their labours, they yet are like thoſe Sodomites, who though they were ſmitten with blindneſs, yet wearied themſelves in feeling for, and finding of Lots door; and were as full of unclean rage as ever. Though the bodies of ſinners may grow weary, and thereby the ſervices of their bodies fail and languiſh, yet their Luſts are as vigorous and green as ever; like a furious Rider, never wearyed by the length of his Journey, though the poor beaſt under him be tired and worn out. The Carcaſs may be worn and wearyed out, but Luſt is never tired: Luſt outlives its faculties, and never growes crazy in the oldeſt body. If the faculty could, luſt would ſtill riſe up early, lye down late, purſue unclean objects, lade it ſelf with thick clay.
2 Sinners, in ſtead of being ſtop'd or hindred in the203 proſecution of their luſts, by the means uſed to reſtrain them, become thereby the more violent and outragious in their courſes. 1 King. 18.22.The longer the Prieſts of Baal continued unanſwered, and the more Elijah derided them; the more they leaped, the louder they cryed, and the more they cut and gaſht themſelves. Why ſhould ye (ſaith the Prophet) be ſtricken any more?Iſai. 1.5. ye will revolt more and more: Ahaz in his affliction trepaſſed yet more. The Worſhippers of Diana, when their Idolatry was oppoſed, cryed out with the more vehement rage, Great is Diana of the Epheſians.Act. 19.28. Jeruſalem being called of God to weeping and mourning, in oppoſition to God, fell to all expreſſions of Joy, in ſlaying of Oxen, and killing of ſheep. The rebellious Iſraelites, who when Caleb perſwaded them to go up to Canaan, refufed the undertaking; when Moſes forbade them, deſperately and obſtinately, to their own deſtruction, adventure upon it. The wicked in the Laná of uprightneſs,Iſai. 26.10. where his wickedneſs is diſcovered and reproved, will deal the more unjuſtly. When Chriſt had ſo clearly convinced the Jewes of their ſin and his own innocency, that they could hold diſpute no longer with him, they run from arguments to ſtones and raylings,Joh. 8.28. Thou art a Samaritan (ſaid they) and haſt a Divel. When he had wrought a miracle on the Sabbath day, and juſtified his action, they were the more filled with madneſs. When Stephen had reproved the Jewes of their hypocriſie and cruelty,Luke 6.11. Cum coeli janua aperirentur, ipſas Judaei mentes claudebant. Aug. Act. 7-54. 57. they were cut to the heart, gnaſhed upon him with their teeth, ſtopped their ears, ran upon him and ſtoned him. When Peter (though a holy man) was charged to be one of Chriſts company, he denyes it, with Curſings and Damnings of himſelf. When the Prophet told Aſa of his folly in making a league with the Syrians, its ſaid, that he was in a rage, and impriſoned the Prophet. 〈…〉〈 in non-Latin alphabet 〉. Mat. 26.74. 1 Chro. 16.10 2 Chro. 36.16.When God ſent to the Iſraelites by his Prophets to make knowne to them their ſins, they mocked and miſuſed them, and deſpiſed the word which they delivered from God. As the Prophets204 ledled the Iſraelites, ſo they went from them, Hoſ. 11.2. They would have nothing to do with them or their Doctrine. When God would have healed Iſrael by his Word, Mercies and Judgments; when he tryed to cure the ſins of his people, their ſecret wickedneſs manifeſted it ſelf; all the means which he uſed, in ſtead of healing them,Hoſ. 7.1. did but ſtir and provoke the evil humours, and being rubbed on their ſores, they kick'd and raged the more. The rage of the mad dog is the more increaſ'd by the chain; and the ſwelling of the ſtream, by the ſtopping thereof; and they who are hindred in their paſſage in the ſtreete by carts, go on the faſter afterward. The more rubs and ſtops Balaam met with in his Journey, the more was his fury and violence increaſed. Nor did the Sodomites ever rage ſo much, as when they were oppoſed by the gentle admonition of Lot, and the ſutable and ſeaſonable puniſhment of blindneſs.
Nor will this violence and fury ſeem ſtrange, if we conſider, that in the proſecution of luſt, wicked men are carryed on, both in the way of their own natural propenſions, and inclinations; and alſo, by the ſtrong and vehement impulſions of that powerful and impure ſpirit the Divel. The violent and propenſe motions of a perſon to any ſin, are ſet out in Scripture by the word Spirit, becauſe they are naturally ſeated in the ſpirit, and furthered by a bad ſpirit; ſtirred up in and by an unholy ſpirit; ſo we read of the ſpirit of a deep ſleep, Iſai. 29.10 A perverſe ſpirit, Iſai. 19.14. The ſpirit of whoredom, Hoſ. 4.12.
The natural propenſion alone, hath very much in it to cauſe a vehemency and ſwiftneſs in motion; but when ſeconded and ſet forward by the force of an outward agent, the vehemency of that motion is much increaſed. A ſtone thrown and hurryed downward, moves the ſwifter, becauſe the natural weight thereof is improved by an acceſſory impreſſion: And the natural motion205 of a perſon in ſin, is made much more eager and impetuous, by the impulſions of Satan; ſinners then in the following their luſts are both carried down the tide of their own nature, and withall vehemently driven by the winds of Satans Inſtigations: and how ſwift a paſſage muſt needs be made by both conjoyned?
Beſides, wicked men follow their luſts, and indeavour their ſatisfaction as their chief end and good, and they have no other God; gain was Balaams God,Quic quid proponitur tanquam fin, is quaeritur nullâ adhibitâ menſurâ. Aquin. and advantage was the godlineſs of theſe ſeducers. And whatſoever (ſaith Aquinas rightly) any one propounds to himſelf as his chief end, he ſeeks and proſecutes without meaſure. Every man endeavouring to obtain, that, with his beſt and greateſt induſtry, which he apprehends as the beſt and greateſt good.
To conclude, Luſt knows no enough, no ſatisfaction, it always deſiring more; ever needy, and therefore ever greedy; ever empty, and therefore ever earneſt; luſt can finde no center or terme, and therefore it will be eager in motion. Sinners are ſaid to drink iniquity like water, Job 15.16. not onely in regard of the eaſineſſe of drinking, (drink being more eaſily and ſpeedily taken down then meat) but in regard of the exceſſiveneſſe, men drink water without meaſure, becauſe without the bridle of fear to reſtrain them; fear of drunkenneſs may reſtrain men from drinking much wine, but men care not how much water they take in, they fearing no danger. The Apoſtle (Eph. 4.19. ) ſpeaks of working uncleanneſs〈…〉〈 in non-Latin alphabet 〉, with greedineſs, or as the word properly ſignifies with having more. There's enough in the objects of luſt to entice it, not enough to content it; there are reſerves of deſires in the ſoul, freſh ſupplies of luſtings new rayſ'd, whenſoever the old are cloy'd or foiled; no more is luſt ſatisfied with its objects, then the fire is with wood, then the grave with carcaſes; the more we give it, the more it will demand; and if by lading it with courteſies we think to oppreſs206 it, the more its thus oppreſſed (with the Iſraelites in Egypt) the more it will grow.
1. Obſerv. 1.Satan makes uſe of the meeteſt and ableſt Inſtruments to advance his deſigns. Balaam a Prophet he deems of all other the fitteſt to curſe Iſrael. He oft employs refined wits to defend Error, as Arius, Sabellius, Pelagius, Socinus, Arminius: He carves his Mercury on the moſt promiſing peeces: He uſeth thoſe to pervert the world, who transform themſelves into the Apoſtles of Chriſt,2 Cor. 11.13, 15. and the Miniſters of righteouſneſſe; he ſpeaks by thoſe who know how to uſe fair ſpeeches, wiſdome of words, ſleight, cunning craftineſs, and can lye in wait to deceive:Epheſ. 4.14. Satan knows that his cauſe is bad, and therefore he imploys thoſe in the mannaging thereof, who are able to make the beſt of a bad matter; rotten ſtuffs want moſt watring, and wrinkled faces moſt painting; and error and impiety skilfulleſt pretences, ſubtilleſt evaſions, faireſt gloſſes, and moſt cunning inſinuations. Tertullus is fitteſt to plead againſt Paul: Soothſayers to oppoſe Moſes: A Simon Magus to deceive the whole City. Beſides, Satan is moſt hurtfull to the Church when he oppoſeth it by ſubtilty and ſeduction. Balaam did more hurt to the Iſraelites by his counſel, then the Moabites could by their courage; the daughters of Moah by tempting to Adultery and Idolatry, deſtroyed 24000; the ſons of Moab could not overcome one: they whom God hath furniſht with the beſt weapons of arts and parts, have oft given his Church the deepeſt wounds. Men of great ability, ſhould labour to be men of good abilities, and great integrity. There's no eminency either of outward power, or inward parts, but the Devil labours to make uſefull and ſubſervient to his own ends, and intereſt, and a ſtirrup to lift him up into the ſaddle. How great a pitty is it that a good, a clear head, ſhould be accompanied207 with a bad, an unclean heart! Tremble to think that any of thy accompliſhments ſhould be ornaments to beautifie the Devil. Diabolus cupit abs te ornari.That thy voice ſhould make him Muſick, that thy wit, eloquence, ſtrength, authority, ſhould be weapons to fight for him againſt thy Lord, and their Donor. Oh let not Satan drink the wine of that vineyard which he never planted, or draw out of that Well which he never digged, inhabit that houſe which he never built. Oh let all thy endowments be Engines imployed for the Giver. Thy abilities never have their due improvements, but when they advance Chriſt. Never had the Aſs ſo rich, ſo precious a burden, as when Chriſt ſate upon it.
2. Obſerv. 2.God often gives excellent endowments to wicked perſons. Balaam, famous for his propheſies, was in famous for his prophaneneſſe; they who are workers of iniquity, may propheſie in Chriſts Name, work miracles,Matth 7. and caſt out Devils; both Judas and Caiphas prove this point. God is a very bountifull Maſter, ſome bones and crumbs he lets fall even to dogs; Gods bounty is ſo full a Cup, that though it be fill'd for his children, ſome drops run over upon the wicked. And by the endowments of the worſt of men, God often doth good to his Church; gifts are miniſtrantia, not ſanctificantia, beneficial to others, not to the owners; for edifying, not ſanctifying; they are (as it were) Gods ſhipping, to convey his treaſury of grace upon the ſhore of his people, ſouls. God oft gives men excellent parts and abilities to benefit others, as ſome rich or noble man, who cauſeth the Nurſe to fare daintily, for the good of his child, to which ſhe gives ſuck; not out of love to her ſelf. The Iſraelites were enriched even by gold that was Egyptian; they who preach Chriſt out of envie, may yet preach Chriſt to the benefit of hearers. A Raven brought Elijah food, and wicked men may ſometimes profitably diſpence the food of life; the dull whetſtone208 may ſharpen the knife; the deaf bell may give a found to the ears of others; a ſweetly ſounding Lute, not it ſelf delighted with the Muſick, may yet recreate, yea almoſt raviſh others. An unskilful Serving-man may open the gate for his Maſter, and let it ſhut to again before he himſelf can get through. Balaams mouth uttered an excellent propheſie of Chriſt and his Church, for the good of others, his own heart (mean while) being untoucht, untaught; God put the word of propheſie but into his mouth. And further God will have a tribute of glory even from his enemies. Balaam in the midſt of his rage and covetouſneſs, praiſed God: he can extract water out of the rock, and raiſe children out of ſtones; it is not ſo much glory for God to take away wicked men, as to uſe their evill to his own holy purpoſes; as the heart of Balaam curſed againſt his tongue, ſo his tongue bleſſed againſt his heart: God makes wicked men to ſerve him, when they think moſt to reſiſt him; and that which is not, nay is contrary to the end of the worker, he makes the end of the work. Laſtly, God will render wicked men inexcufable, even by their own carriage; they who preach and praiſe the ways of God to others, can have no apology for their own not practiſing them; let none then pleaſe himſelf with parts and gifts of edification without the power of godlineſſe; theſe are but like Ʋriahs letters, which cut the throat of him that carried them. A drop of grace, is worth a ſea of gifts; he that can ſhed one tear of godly ſorrow, preſents a more acceptable gift to God, then all the ſilver and gold of Solomons Temple. Light may make a good head, onely heat can make a good heart. The Divel knows more, and can ſpeak as good a Sermon as any man, and yet he is ſtill a Divel. Rejoyce not therefore in gifts without grace; not (as Chriſt ſaid) that the Divels are ſubject unto you; but in this, that your names are written in heaven. Labour for that which never was, nor can be beſtowed upon an enemy; the Spirit may be aſſiſting,209 where it never is inhabiting; God may ſpeak to an enemy, he only ſpeaks peace to a friend. Grace is the proper and genuine effect of the Spirit, gifts are but (as it were) the outward artificial effects thereof; and as much difference is there in the Spirits production of theſe two, as between a mans begetting of his child, and making of an houſe: Gifts are (as it were) dead graces, but graces are living gifts. The greateſt miniſtring gifts, expel no luſt, mortifie no inordinate affection, cleanſe no heart; when gifts are in their eminency, ſin may be in its prevalency. In that man who is the fulleſt of them, there may be as much room for the Devil to dwell, as ever. A man may be a great Scholer, and yet a great ſinner; yea (unleſs ſanctified by grace) the greater ſcholer, the greater ſinner, and enemy to God; and ſo the more gifts, the more condemnation: as it is with a ſinking ſhip, the more its laden with gold, the deeper it ſinks, ſo the more a man is laden with gifts, (without graces) the deeper he ſinks into hell: Indeed gifts may beautifie grace, but grace onely ſanctifies gifts; as the Gold beautified the Temple, but the Temple ſanctified the gold. To conclude, as there may be a gracious heart, who never had theſe gifts, ſo they who have them are not certain alwayes to enjoy them; the leaſt drop of ſaving grace, ſhall grow to a river; but the greateſt flood of gifts may decay to leſſe then a drop. There's nothing that God beſtows upon us, but he may repent of the giving thereof, unleſs it be grace.
3. Obſ. 3.Its great both impiety and ignominy to be a ringleader in ſin, with Balaam to miſlead others. The greateſt Seducer who hath a double portion of wit to teach others error and hereſie, an Haereſiarch obtains no more by all this, then to become primogenitus Diaboli, Satans eldeſt Son. Its honorable to lead others to Heaven, to teach men the way to happineſs, to be an Abraham, a Joſhua, a David, to inſtruct our families to bring our houſe with our ſelves to ſerve the Lord, to teach ſinners210 in the way, but to be a Jeroboam, an Elymas, a Balaam, how diſgraceful, how deſtructive is it! Have not men ſins enough of their own, unleſs they make the ſins of others their own alſo? How deeply ſhall they be plunged into hell,Quid proderit non puniri ſuo, qui alieno puniendus eſt peccato? who are cruſh'd both with their own, and their other mens ſins alſo! By every one whom thou haſt made wicked, ſhalt thou (without repentance) hereafter be made woful. Some think that the reaſon why the rich Glutton deſired that his brethren might not come into that place of torment with him, was, becauſe the coming of thoſe whom he had put upon ſin, would have been an addition to his torment. Seldome will Princes pardon the ring-leaders of a Rebellion: And rarely is it ſeen, but that the Teachers of others to ſin, have been eminent either for repentance or ruin. Corah, Dathan, &c. who were ring-leaders in the rebellion, ſmarted accordingly. And think, though God peradventure ſhould at any time give thee repentance, how many freſh bleedings, and renewed troubles of ſoul will, nay, ſhould be ſtirred up in thee by the recollection of thy former putting thoſe upon ſin, who, though ſinning with thee, (it may be) never repented with thee, and ſo were either by thy counſel or example, ſent to hell! It was not, the leaſt part of Pauls aggravation of his ſin, nor of his trouble, even when he was converted, that he had formerly compelled men to Blaſpheme. If thou haſt led others to Hell, God will not, without deep repentance, bring thee to Heaven. And upon none lies there ſo ſtrong an engagement as upon thee, of doing good to others ſouls for time to come. Paul converted, was as earneſt to draw men to Chriſt, as formerly he was induſtrious to drive them from Chriſt. **Of a Wolf he became a Shepherd.
4. Obſerv. 4.Love of Luſt makes men Erroneous. Balaams love to reward, made him ſay any thing. Of this largely in the former part, page 615.
5Obſerv. 5. Deſire of gain will carry a man upon any wickedneſs. It neither fears, nor forbears any ſinful courſe for the211 attaining its end: They that will be rich, fall into tentation and a ſnare, and many fooliſh and hurtful Luſts,Avaritia eſt plus velle quam ſat eſt. Aug. de lib. arb. l. 3. c. 17. Hom. 13. in Act. 1 Tim. 6.9. They meet with many enticements unto ſin, and they will not fear to embrace any enticement: They are (as Chryſoſtom expreſſeth it) as a City without walls, on every ſide beſet with Beſiegers, and unable to reſiſt any aſſault. The love of money (ſaith the Apoſtle) is the root of all evil, 1 Tim. 6.10. Take this away (ſaith Chryſoſtom) and thou takeſt away all wickedneſs, Fraud, Rapine, War, Hereſie, Theſt, Lying, Contention, &c. A covetous man (ſaith he) knows no friend, nay, no God. Dicitur radix omnium malorum, ad fimilitudinem radicis arboris, quae alimentum praeſtat toti arbori. Aquin. part 2. q. 84. Art 1. Ex parte intentionis, ſuperbia, quae eſt appeſtitus excellentiae, eſt initium omnis peccati; ſed ex parte executionis, eſt primum id quod praebet opportunitatem adimplendi omnia deſideria peccaii, & ex haec parte avaritia, &c. Art. 2. ubi ſupra. Dolus in Idolo. Deos quiſqueſibi utiles cudit. Pro ar is quia pro focis. The love of money gives nouriſhment to every ſin, as the root doth to the whole tree. And Aquinas conceives, that though pride, in reſpect of intention, be the root of ſin, as its the ſcope and end which the ſinner looks at, in his ſinning; the end of obtaining all Temporal good things being (as he ſaith) that a man thereby may get a kind of ſingular perfection and excellency to himſelf; yet that covetouſneſs is the root and beginning of ſin, in reſpect of execution, as its that which furniſheth a man with matter to act and commit ſin, and gives opportunity to fulfil all the deſires of ſin. Agreeable to this is that of Solomon, Prov. 28.20. He that maketh haſte to be rich, ſhall not be innocent: and chap. 23.4. Labour not to be rich. He that deſires more then enough, will not know where to ſtop, will break all bounds. To deſire beyond the bounds of ſufficiency, is to ſeek for more then man may pray for. No ſooner doth a man, ſtep over this hedge, but he is preſently in the wide, wild, and boundleſs Champain of Covetouſneſs, and being once there, he hath no limits to keep him in. Achans taking of the accurſed thing; Ahabs violent and injurious ſnatching away of Nabohs Vineyard; Judah his ſelling of his Maſter; Gehezie's, and Ananias's and Saphyrah's lying, Demetrius's contention for Idol-Diana; Saul's diſobeying of God in ſparing the cattle; and Jehu's halt in Reformation,212 ſufficiently prove this Truth. The covetouſneſs of the Scribes,Luke 20.47. made them devour widowes houſes; for it the Prieſts made the Temple a Den of Thieves, by admitting of Money-Changers, &c. They cared not with what corruption they filled the Temple, ſo as they might fill their own Treaſuries. Popery hath hewen the principal Pillars of her Superſtition out of this Rock of Covetouſneſs. Its a Religion wholly compacted and contrived for gain, not only gotten from the living, by Pardons, Maſſes, Confeſſions, Offerings, Pilgrimages, Worſhipping of Saints, Indulgences;Multò aequanimius decem millium animarum ferunt jacturam quàm decem ſolidorum. Nicol. Clemangis de Pontif. Magis aurum ſuſpiciunt quam Coelum. Neh. 13.16. Amos 8. by making of a Money-matter of the moſt crying Abominations; of Witch-craft; of Murder of Father, Mother, Child, Wife; of Inceſt, Sodomy, Beaſtiality, &c. But alſo from the Dead, who pay large Tributes by meanes of their Purgatory; a toy which they cry not up at all for Truth, but meerly for Traffick. Silver is in the ſacks mouth of every Popiſh Error. Covetouſneſs ſwallowes down any equivocation, oath, lye, perjury. 'Tis this ſin that makes the Sabbath, Sabbatum Tyri & Bacchi, a Marketting and Junketting, a ſelling and ſwilling day; that ſtupifies the bowels of nature, and maketh men without natural affection toward deareſt relations, deſiring their deaths, in ſtead of preſerving their lives. The thirſt after gain, makes men thirſty after blood, as Balaam, Ahab, and Judas were both covetous and bloody. If the hands be not defiled with blood, its the Law, not conſcience that keeps them clean. Its Covetouſneſs that licenſeth the publick Stewes at Rome, and thoſe ſties of Curtezans. Many have violated their matrimonial faith and chaſtity, and the Covenant of their God, allured more with the Adulterers purſe,Jer. 6.13. then his perſon. And what are all the Thefts, Falſe-dealings, Oppreſſions, Uſury, but the iſſues of this ſin! Judas was covetous, and therefore a Thief. Theft and Covetouſneſs are joined together, 1 Cor. 6.10. Whence come falſe-accuſing,213 pleading for an unrighteous cauſe, the making the conſcience a very hackney, the flattering of men in ſin, and the having of their perſons in admiration, but from love of advantage? Covetouſneſs damps holineſs, as the damp of the earth puts out a candle. A covetous heart, like places where moſt Gold is, is moſt barren. Chriſtians, think not to be free of any one, if you will embrace this one ſin.
To overcome it, 1. Overcome the unbelief of thy heart; the root of this root of all evil, is diſtruſt of Gods promiſe and providence. Sinful care comes from ſmall faith;Heb. 13.5 Let your converſation (ſaith the Apoſtle) be without Covetouſneſs; for he hath ſaid, I will never leave thee nor forſake thee. He who hath God for his, in him finds his Gold, and all things elſe. The Lord is my Shepherd, (ſaith David) I ſhall not want. Pſal. 23.1. Job 22.23. If thou return to the Almighty, &c. then ſhalt thou lay up Gold as duſt, &c. yea, the Almighty ſhall be thy defence, or Gold,Aurum lectiſſimum. Jun. ver. 25 or choice Gold (as Junius reads it.) He that by Faith makes God his Gold, ſhall never through covetouſneſs make Gold his God.
2. Rectifie thy opinion of Riches. The earth is the loweſt of Creatures, and made to be trampled under our feet; and the Primitive Chriſtians laid the price of their poſſeſſions at the feet of the Apoſtles. Act 4. ult.Gold and Silver are fitter to ſet our feet, then our hearts upon. It would be againſt nature, for earth and heaven to joyn together: when an incongruity is it then, for our ſouls, purer then the heavens, to be glued to the clods? To have much, is not to be rich. God is called Rich in Scripture, not for Money, but for Mercy. Rom. 10.12.True Riches, ſtand more in doing, then in receiving good. Nec vera, nec veſtra.Worldly enjoyments have but the name, the ſhew of Riches. There's nothing but opinion that makes them excellent. The common names given to Riches, are beſtowed but abuſively. They are not gain; by them, for them, men oft loſe their ſouls. Not goods; they214 neither make us good, nor are they ſigns of goodneſs. They are not ſubſtance, they are but ſhadowes, nor can they ſo much as ſhadow the Excellency of thoſe which are true. They are not means conducing to the chief end, happineſs; indeed they are means to damn and undo many a ſoul: they are nothing; Solomon ſaith, they are not; i. e. in point of Duration, Satisfaction, efficacy, and uſefulneſs when we are in diſtreſs.
To conclude this. 3. To overcom Covetouſneſs, ſtudy the Excellency of Riches indeed, true Riches, of being rich to God,1 Tim. 6.11 Math. 6 19. Quodam cordis itinere divitias tuas ſequere. Sequatur totum noſtrum, quo praeceſſerit aliquid noſtrum. Aug. rich in faith, rich in Heavenly Treaſures. Look upon him that is Inviſible; view the Sun, and then thy eyes will be ſo dazled, that in other things thou wilt behold no beauty. Conſider thy Crown, and contemn the Dung-hill. Our Head is in Heaven, let head and heart be together. Let thy ſoul take a journey every day by Faith to thy Country, thy Treaſure, thy Chriſt. Largely of this, ſee Part 1. pag. 372
6. Obſerv. 6.Much is the power and goodneſs of God ſeen, in the turning of the violent propenſions of the heart, from any way of ſin, toward himſelf. His power; for what but the power of Grace can turn the tide and ſtream of Nature? Humane Lawes can curb us from the act and exerciſe of ſin, but only the Law written in the heart, can command and change the heart, and deſtroy in it, the love and propenſion to ſin. Here is clearly applicable that of the Pſalmiſt,Pſal. 114 5 What ailed thee, Oh thouſea, that thou fleddeſt? thou Jordan, that thou wert driven back? ye mountains, that ye skipped like Rams, and ye little hills like Lambs? The anſwer is, Tremble thou earth at the preſence of the Lord. Who but God can ſtop the Sun in its career, and make it go backward? Who but he can ſtop a Saul in his Journey, and make him go back as well in heart as in body, and become more earneſt in praying then ever now he was in perſecuting? The Church complaing that ſhe was as a Bullock unaccuſtomed to the yoak,Jer. 31.18. aptly adds, Turn thou me, and I ſhall be turned. The giving215 of a clean heart is a work of Creation, Create it in me, ſaith David. Nor is the Goodneſſe of God herein leſs obſervable then his Power. How great is that love which doth us good againſt our wills, and turned us when we were running greedily to our own deſtruction! when we regarded the perſwaſions of men no more then doth the wild Aſs (as Job ſpeaks) the cry of the Driver! When all the means which friends, parents,Job 39.7. Miniſters could uſe to reclaim us, were loſt upon us; nay, we much worſe (as was the woman in the Goſpel by going to the Phyſician!) then what love was it, (nay, was it not) for Chriſt to teach, to touch the heart, and to turn us, when we had run even to Hel gates! Nor was the ſmarteſt diſpenſation, the moſt unpleaſing ſtop, the moſt pricking thorny hedg any other then an unſpeakable mercy, that hindred thee from finding thy way to Hell, and running greedily to thine own damnation. How much better was it to be diverted, then damned?
7. They who ſtrive to hinder ſinners in their courſe,Obſerv. 7. are like to meet with unkind returnes of oppoſition. Till God turnes their hearts, how angry are men with ſtops, and vexed that bridges are broken down, when they are running greedily, and marching furiouſly! All the hatred which Miniſters meet with, is becauſe they would ſtop ſinners in their way to hell, and will not ſuffer them to be at peace, when they are going on to eternal paines. Never did any meet with ſo many cruel and bloody contradictions from ſinners, as he who in his life, & Doctrin, and death did moſt oppoſe ſin; Am I therefore become your enemy, becauſe I tell you the truth? ſaith Paul. He who was ſent to turn people from Satan to God, had all the rage of people and Satan turned againſt him. Hatred (ſaith Luther) is the Genius of the Goſpel. Sauls Javelin, followed Davids Muſick. Its very likely, that he who is quiet among ſinners, ſuffers them to be quiet in ſin. We ſhould pity ſinners, though,216 nay becauſe they oppoſe us; if we turn them, they will love and thank us, and whenſoever they come to be their own friends, they will be ours. However, the Lord will reward even unſucceſsful faithfulneſs; and to be ſure, we can much better bear hatred from the wicked for doing, then from God for neglecting our duty.
8. Obſerv. 8.The beſt way by which to try our ſin cerity, is willingneſs to be ſtopt in any way, in which our luſts would make us run moſt greedily. If ſinners run greedily and violently after their Luſts, then none but Saints can rejoice when they are ſtopt in the proſecution of them, and bleſs God (as David did for Abigails counſel) when they are hindred in any ſinful career. God promiſeth to his Elect a thorny hedg,Hoſ. 2.6. if they will be gadding; and they look upon it as a ſingular mercy: they being thereby turned back to their firſt huſband. Only the people of God love that preaching which moſt oppoſeth their Luſts; and that Angel moſt (or Meſſenger of God) which ſtands with the drawn Sword of the Word to hinder them in their unlawful journey. Exangue & nobile quoddam Martyrii genusThe patient and thankful enduring of ſtops and ſtroaks when we are ſinning, is a very Noble, though a bloodleſs Martyrdom; a true note of true grace.
9Obſerv. 9. Men have moſt cauſe to ſuſpect their courſes are is bad, when ſwift. When they run greedily, that they run wickedly; when they run faſt, that they run wrong. When we are in any way of God, commonly we do but go, or rather creep; but in the way of ſin, after the Error of Balaam, we are ready to run, and that greedily too; we are here carryed with wind and tide, our own inclinations, and Satans impulſions: the Jewes cryed out againſt Chriſt, they not ſo much as whiſpering againſt Barabbas. It was miſguided Zeal, when the Diſciples deſired that fire might come down from heaven. When ever we are furious in any March, we ſhould fear that we are in Balaams Journey; I mean, we ought to ſuſpect217 the goodneſs of that undertaking, wherein we are moſt violent; and to doubt that we are ſailing to a wrong Port, when with a full gale and a ſtrong tide. A ſmooth, if a falſe way, ſhould not delight us; nor ſhould a rugged, if a right way, diſhearten us. Its no ſign thou pleaſeſt God, or ſpeakeſt the Truth, becauſe men do not oppoſe thee in what thou doſt or ſayeſt. We muſt be wiſer then either Chriſt or his Apoſtles, if we have got the skil to pleaſe the moſt, in doing that which is beſt. The peaceableneſs of ſinners, is but impiety not oppoſed. Rather ſhould I hope that what I do is right, when wicked men moſt rage and roar againſt me for doing it. When the Divel roars (ſaith Luther) its a ſign I have ſtruck him right: that is good which Satan hates.
To conclude this. Embrace no opinion, becauſe it is maintained with multitudes and violence. Fire and faggot of old, were but weak arguments to prove the truth of Tranſubſtantiation. As ſtrong paſſions deſtroy a good, ſo do they not ſeldom diſcover a bad cauſe. 1 Cor. 4.19. Non vociferatio, ſed ratio. Paul reſolved to know not the ſpeech, but the power of them who were puffed up. The worſhip of Diana is cryed up with more rage, then that of the true God is advanced with Zeal.
10Obſerv. 10. Little do they who run down the hill know where they ſhall ſtop. Theſe Seducers poured forth themſelves to the utmoſt. Who knows in what a ſad agreement the very Parley and Treaty with any Luſt may end. The more modeſt motions which it makes at firſt, may end in an exceſſive immoderate pouring forth, and a profuſe ſpending of what we have and are, our time, eſtates, yea ſtrength of body and ſoul, and all which is in our power to beſtow upon it. Men fooliſhly may think, that when they have gone thus or thus far, they will go no further, and ſtop at their pleaſure; and that their Luſts will grow dry, as he in the Fable, who having a mind to go over a river dry-ſhod, and ſeeing it218 run with a fierce ſtream, hoped that within a little ſpace it would run it ſelf quite dry;Expect at dum defluat amnis at ille, — Labitur & labetur. but after all his waiting and expecting, the River ran with as full a ſtream as ever: And ſo though men think that their Luſts will at laſt grow dry, and that they ſhall eaſily ſtep over them unto God, yet the ſinful deſires of the heart, wil grow ſtronger and ſtronger. They are like to be ſafeſt, who kill Luſt in the cradle. He who gives way to it now, may juſtly be given over to it hereafter. He who will, againſt Gods command, ſtep up to the ankles, juſtly may, beyond his own expectation, wade till he be over head and ears, and ſo ſwallowed up. And hence (to conclude) we may gather the deſireable ſafety of thoſe wayes, wherein there can be no immoderateneſs, and which cannot be loved exceſſively, though never ſo earneſtly.
11. Obſerv. 11.Tis from a Divine hand that wicked men are hindered from greateſt outrages. Balaams running was ſo greedy, and his march ſo furious, that he had curſt the people, had not God ſtopt him. Its an arm of Omnipotency that pulls the wicked baek from thoſe courſes which their heart ſtands to. Its no thank to them that their worſt undertakings are not ſucceſsful. Whence is it that the world is not over-run with evil, but from this, That men cannot do ſo ill as they would? When we conſider the impure propenſions of nature, we ought to be thankful that every man is not a Divel to his neighbor. Pſal. 76.10. 〈…〉〈 in non-Latin alphabet 〉It is God that puts a ſtop to the ſinner, as well as to the ſea. Whatever rage of his enemies it is that breaks not forth, is bridled, in by God. It is not for want of poyſon in the hearts, but power in the hands of the wicked, that the people of God are not both curſt and cruſht at once. How ſhould we both admire the power, and praiſe the goodneſs of that God, who hinders the ſell and fierce nature of wicked men from venting it ſelf upon the poor unarmed Church? who bridles up, and ſets bounds to that proud ſea of ſinners rage, which is ſo much219 higher then the poor humble earth, the Church in her low eſtate? and to ſing after all our deliverances, in the tune of the thankful Pſalmiſt, If it had not been the Lord who was on our ſide, when men roſe up againſt us,Pſal. 124.2, 3. then they had ſwallowed us up quick? &c. Then the waters had overwhelmed us, the ſtream had gone over our ſoul; then the proud waves had gone over our ſoul. The floods lifted up their voice, the floods lifted up their waves;Pſal. 93.3, 4 the Lord on high is Mightier then the noiſe of many waters, yea then the mighty waves of the ſea.
12. God is never more offended with men,Obſerv. 12. then when he gives them moſt ſcope and liberty in ſin, that they may run greedily. Balaam and theſe Seducers were appointed to deſtruction, and God lets them run greedily in the way that leads to it. The after permiſſion which God gave Balaam to go to Balac, was worſe then the former denyal. God ſuffers ſome things with an indignation, not for that he gives allowance to the Act, but that he gives a man over to his ſin in the act. Its one thing to like, another thing to ſuffer. God never liked Balaams journey, yet he diſpleaſedly gives way to it: as if he had ſaid, Well, ſince thou art ſo hot on thy journey, be gone; and thus Balaam took it: elſe, when God after profeſſed his diſpleaſure for the journey, it had been a ready anſwer, Thou commandeſt me: But herein his ſilence argues his guilt. Balaams ſuit and Iſraels Quails had one faſhion of Grant, in anger. How much better is it to have gracious denyals, then angry yeildings! to have our way in ſin ſtop'd up with thorns, then ſtrewed with Roſes! God is never more angry, then when he is not angry. Never are men in ſuch likelihood of ſnaring, and ſtrangling themſelves as when God gives the greateſt length of line. Seldom doth God ſuffer men to be their own Carvers, but they cut their own fingers. God in granting ſinful deſires, hates; and in denying them, loves the Petitioners. I had rather (ſaid Auguſtin) have that mercy whereby I am whipped220 into the right way, then ſuffered to wander out of it.
13. Obſerv. 13.How ſhameful is it to be ſluggiſh in our race toward the eternal reward! Balaam runs greedily toward a falſe, we remiſsly toward a ſure reward; he roſe up early,Illi•crius ad pernicicm, quàm nos ad ſalutem. and ſadled his Aſs: The night ſeemed long to his forwardneſs: he needed neither Clock nor Bell to awake him, his deſires made him reſtleſs. Where is the Chriſtian that deſerves not to be condemned even by the very Damned! Who preſſeth toward the mark for the prize of the high calling,Phil. 3.14. & c? Who offereth that holy violence to the Kingdom of Heaven? knocks, ſeeks, asks, with half that induſtry for Spiritual Bleſſings, for Heaven, for Life, which wicked men put forth in labouring for their own deſtruction? I have heard of a Philoſopher, who living near a Black-Smith, and hearing him up every morning at his Hammer and his Anvil, before he could get out of his bed to his Book, profeſt himſelf aſhamed, that ſuch an ignoble Employment as that Smith followed, ſhould be more diligently attended then his more ſerious and excellent ſtudies. Bluſh (O Chriſtian) when thou ſeeſt wicked men to ſweat in their worldly, and thy ſelf to grow cold in Heavenly Employments. Surely, were the Sweetneſs, the honourableneſs, the vaſtneſs, the profitableneſs of Gods ſervice ſeriouſly conſidered, holy Duties would find hotter affections in us. What a ſhame is it, that worldlings ſhould be more laboriouſly buſied about rattles and triffles, then we about the Kingdom of Heaven and Eternity!
This for the amplification of the ſin and wo of theſe Seducers from the ſecond Example; viz. of Balaam.
3. The third followes; viz. that of Core, in theſe words, And periſhed in the gainſaying of Core.
Two things here are principally conſiderable, and to be explained.
1 Whom they followed, Corah.
2 Wherein they followed him. 1 In his gain-ſaying, 2 In periſhing therein.
1 Whom they followed. Corah. Here it may be inquired, Who this Corah was?
Beſides his ſin and puniſhment (whereof anon) the Scripture mentions 1. his Pedigree, 2. Employment, and 3 Poſterity. Exod. 6 18. 1 Chron. 6.1
1 For his Pedigree: He was of the Tribe of Levi; his fathers name was Izhar, the brother of Amram, who was father to Moſes; ſo that Corah, and Moſes whom he oppoſed, were brothers children, or Cozens Germane: the nearneſs of this relation, could not hinder him from attempting the downfal of thoſe who better deſerved to keep, then he to get the Government.
2 His Employment (with that of the reſt of the Levites) is mentioned Numb. 16.9. to be honourable,Numb. 3.12.16.8, 9. they being ſeparated by God from the congregation of Iſrael to be brought near to himſelf to do the ſervice of the Tabernacle, and to ſtand before the congregation to miniſter unto them. The Levites were brought nearer to God, then the other Tribes, though not ſo near as the Prieſts.Numb. 18.3. 1 Chron 6.46, 49 Aarons ſons, the Prieſts, ſerved in the Sanctuary in praying for the people, and offering Incenſe and Sacrifice; but the reſt of the Tribe of Levi were not to come nigh the Altar upon pain of death,Numb. 3.9.1.50.3.6, 7, 8.4.3, 4.7.5.18.6. Deut. 10 8. 1 Chron. 6.48.9.28, 29 2 Chro. 26.18 1 Chro. 23.28, 29. but ſerved in Offices inferior to theirs. Their work was 1, To attend the ſervice of the Sanctuary, according to the command of the Prieſts. When the Tabernacle was moveable, they were appointed to take it down, carry, ſet it up, and to keep all the Inſtruments thereof, and alſo with the Prieſts to carry the Ark of the Lord, To wait upon the ſons of Aaron in the ſervice of the houſe of the Lord, in the courts, and in the chambers, and in the purifying of all holy things. 222Their work was to watch about the Tabernacle, and afterward the Temple, to defend it, 1 Chron. 9.27. They alſo were to have the over ſight of the Shewbread, Meat-offerings, unleavened cakes, and of all manner of meaſure and ſize; they being to ſee, that all meaſures, both of dry and moiſt things, which were uſed in Gods ſervice, might have their juſt proportion, and that there might be a due length and breadth of all things, that uſed to be meaſured by the mete-yard. All manner of juſt meaſures for the things belonging to the Houſe of God, were to be tryed by the meaſures and ſizes which the Levites kept, and theſe were called the meaſures of the Sanctuary; whether the Levites had the ordering of civil meaſures and ſizes or no, is uncertain. 1 Chro. 16.4.23.30 2 Chron. 8.14.20.19, 30.21.31.2. Nehem. 9.5.2. The work of the Levites was to ſing praiſes to God, and they praiſed him both by ſinging holy Songs and Hymns, and alſo by Muſical Inſtruments. 3. The Levites were to teach the people the Law; according to the good word of the Lord, 2 Chron. 30.22. and 35.3. and this Employment was common both to the Prieſts and Levites, Deut. 31.10. 2 Chron. 17.7, 8, 9. and 31.4. Ezra 7.10, 11. Nehem. 8.7, 8. and 9.4, 5. 4. To the Levites it alſo belonged with the Prieſts to take cognizance, and to judg in cauſes about Holy things, 2 Chron 19.8, 10, 11. So that the Prieſts and Levites were the two Eccleſiaſtical Orders in Iſrael employed about holy things, the Levites making the leſſer, the Prieſts, the greater and higher Order, and yet both called Brethren, Numb. 18.6. And in proceſs of time, by the appointment of God, when the Worſhip of God was to be ſtationary and fixt in one place, David divided the Levites into ſundry Orders and Ranks, according to their Families, for the diſcharging of their ſeveral functions and Miniſteries, they having their ſeveral courſes of waiting and charges allotted to them. See 1 Chron. 28.13. and 23. per tot. and 25, &c, 2 Chron. 8.14. 2 Chron. 35.4, 5, 10. The reaſon of the223 ſeparating of the Levites to the worſhip of God, is plainly mentioned in Scripture; Numb. 3.12. So Num. 8.16.I have (ſaith God) taken the Levites from among the children of Iſrael, in ſtead of all the firſt-born, becauſe the firſt-born are mine; for on the day that I ſmote all the firſt-born of the Land of Egypt,Exod. 12 23 I hallowed unto me all the firſt-born in Iſrael. The firſt-born then were Gods by a particular right of Redemption, as well as Creation, and therefore were in eſpecial manner to ſerve him. (In other Creatures, the firſt born were to be ſacrificed to him, if they were clean beaſts; and if they were not; to be ranſomed at a price for the maintenance of the Tabernacle.) Now inſtead of taking the firſt born of mankind to his ſervice, he appointed that the Levites ſhould be peculiarly ſet apart for it: And he choſe to be ſerved by one Tribe, rather then by a number of firſt born taken out of many Tribes (as Learned Interpreters conceive) for prevention of confuſion, diſcord and diviſion in holy Services: and by the Tribe of Levi, rather then any other, for their Zeal of his Glory, in revenging the indignity done unto him, in the worſhipping the Golden Calf, Exod. 32.26, 28. To conclude this Diſtourſe; As Iſrael was ſeparated from all other people to be the Lords peculiar, Lev. 20.26. ſo were the Levites ſeparated from the ſons of Iſrael, to be the Lords, Numb. 8.14. And the employment of the Levites (of which this Corah was a chief, and among whom he was famous) was (though inferior to the Prieſts, who were nearer to God in their attendances) very honourable. And therefore from the high honour thereof, doth Moſes argue againſt the ambition of this rebellious Corah, whoſe deſire it was to invade the Prieſtly Dignity alſo: Seemeth it (ſaith he) a ſmall thing unto you, that the God of Iſrael hath ſeparated you from the Congregation of Iſrael to bring you neer to himſelf,Numb. 16.9. to do the work of the Tabernacle? &c. If it be an honour for the greateſt Subject to have the meaneſt Employment about the body of an224 earthly Prince, how much greater is the advancement of the higheſt ſons of men, to have the loweſt degree of peculiar ſervice to God; and truly David, though a King, went not an inch below his ſtate in not diſdaining the Office of a door-keeper in the houſe of the Lord, and in putting on a linnen Ephod.
3. For the Poſterity of this Rebel Corah, we find in Scripture, that they were 1 Spared and exempted from this deſtruction of their father. 2 Afterward that they were employed by God in his ſervice, which ſome of them did holily diſcharge.
1 That they were ſpared, is expreſſed Num. 26.11. The children of Corah died not, neither did the fire from heaven, nor the opening of the earth hurt them. Whether they were in their fathers rebellion, and were ſpared by the Prerogative of free mercy, or for Gods care of his Miniſtry; or whether they conſented not to the ſin of their father (as it is moſt likely;) or whether they repented upon the warning given by Moſes, Numb. 16.5. I determine not, the Scripture being ſilent. Nor will it be needful here to relate that fabulous invention of the Jewes, by whoſe relation God wrought as great a miracle in the ſaving of Corahs children, as he did in the deſtroying of Corah himſelf; for they write, That when the earth opened and ſwallowed up the father, the children were taken up in the air, and there remained hanging, till the earth cloſed up again. What way they were ſaved, it matters not, ſpared they were; and their names were Aſſir, Elkanah, and Abiaſaph. God is ſo juſt, as to be feared in the midſt of his ſmiles; and ſo merciful, as to be beloved in the midſt of his frowns: his goodneſs makes him to remember Mercy in the midſt of Judgment; although our ſins ſometimes ſtir him up to remember Judgment in the midſt of Mercy.
2. Its evident, that afterward they were employed by God as Levites, in ſeveral Services: They were Keepers of the gates of the Tabernacle, 1 Chron 9.19. Their Fathers225 had been over the hoſte of the Lord; namely,1 Chron 9.19 Num. 1.50.2.17. thoſe Levites, who encamped about the Tabernacle, the hoſte of Iſrael compaſſing it like the Kings Tent. Some of this Family were for the outward buſineſs over Iſrael, 1 Chro. 26.29. namely, ſuch things as in the country were to be done, gathered, and prepared for the Houſe of God, & for the Service thereof, as all manner of proviſion, fewel, oil, Wine, Tythes, firſt fruits, &c. Some were (poſſibly) Teachers in the Law, and Judges in Cauſes Eccleſiaſtical and Civil; for the Iſraelites being governed by the Judicial Lawes,Deut. 16.18. 2 Chro. 19.8. and the Levites being beſt exerciſed therein, they were ſent abroad among the ſeveral Tribes to be Judges. But that eminent Employment to which they of Corahs family were deſigned,2 Chron. 17.8 was ſinging in the Houſe of the Lord: they were ſet over the ſervice of the Song in the Houſe of the Lord, 1 Chron. 6.31. and verſe 32. They miniſtred with ſinging. And Heman a Corahite, who is ſaid, 1 Chron. 25.5. to be the Kings Seer, and to lift up the horn: (that is, (ſay ſome) a Muſical Inſtrument) was the chief Muſician, 1 Chron. 6.39 44. and had his fourteen ſons under him, for Song in the Houſe of the Lord, with Cymbals,1 Chro. 25.6, 7 Pſalteries and Harps: and they are ſaid (with their fellowes) to be inſtructed in the Songs of the Lord, and to be cunning, Many Pſalmes (as the 42, 44, 45, 46.) have in their Title, For the Sons of Corah; and ſome conceive that ſome of the Pſalms were penned by them; particularly that the forty ſixth was their thankſgiving for their eſcape at their fathers deſtruction: the Title ſaying, Of, or for ths ſons of Corah, to which mention of the Sons of Corah, the Chaldee Paraphraſt addeth, By their hand was it ſpoken in Propheſie, at what time their father was hidden from them, but they were delivered, and ſaid this Song; a conjecture which was occaſioned by thoſe words in the ſecond verſe, We will not fear though the earth be removed, &c. I rather conceive, that the Pſalme might be indited by David, and that it was appointed226 for them to ſet a tune to it; and its generally held, that the 88th Pſalm was penned by the forementioned Heman;1 Chron. 6.33.37. if ſo, it ſpeaks him a very humble, godly ſon, (though) of a wicked rebellious forefather; and how free God is in deſperſing his Grace, and how gracious he was in preſerving Corahs poſterity, is much more manifeſted in that Samuel,ver. 27, 28, 33. a man ſo eminent for being a holy man, Gods favorite, and Iſraels Judg and happy Preſerver, was one of Corahs off-ſpring.
Thus, by way of Explication, we have ſeen whom theſe Seducers followed, Corah.
2. 2 Branch of Explicat. But ▪ ſecondly, Wherein did they follow him: Jude ſaith,
1. In this gain-ſaying: 1. I ſhall ſhew wherein it ſtood. 2. How Great the ſin of it was?
1. For the firſt, The word in the Greek,〈…〉〈 in non-Latin alphabet 〉, Contradiction, or Gain-ſaying, ſignifieth theſe, either verbal or real.
Verbal, Heb. 7.7. Without all contradiction,〈…〉〈 in non-Latin alphabet 〉, the leſs is bleſſed, &c. and the Sadduces are called〈…〉〈 in non-Latin alphabet 〉, thoſe who deny that there is any Reſurrection.
In ſome places (ſecondly) the word principally importeth, real contradiction or oppoſition (though not excluding the verbal.) Thus I take it, Heb. 12.3. where it is ſaid of Chriſt, that he endured the contradiction (〈…〉〈 in non-Latin alphabet 〉) of ſinners; and I underſtand it in this place, to be a contradiction, as by words ſo (chiefly) by works. More particularly, this contention, oppoſition or contradiction, which Corah expreſſed and is at large deſcribed, Numb. 16.1. was that inſurrection and Sedition which he enterprized againſt Moſes, whom he gainſayed, and againſt whom he ſtood up, to throw Aaron out of, and to gain to himſelf (he being of the Tribe of Levi) the Office of Prieſt-hood, wherein Aaron was placed by Divine appointment. This Real was227 accompanied & coloured over with that verbal gainſaying, wherein Corah charged Moſes & Aaron with uſurpation and ambition, in taking too much upon the•. That this**gaining of the Prieſthood was the deſign, is plain from the words of Moſes, ver. 9.10 where he thus expoſtulates, Seemeth it a ſmal thing to you that the God of Iſrael hath ſeparated you from the congregation of Iſrael, to bring you near to himſel? &c. And ſeek you the Prieſt-hood alſo? For which cauſe both thou, and all thy company are gathered together againſt the Lord: and what is Aaron, that ye murmur againſt him? For the accompliſhing of this rebellious Deſign, he doth not only joyn to himſelf a great company of the chief Levites to throw Aaron out of his Office, but incites Dathan and Abiram, who were of the Tribe of Reuben, in regard of their primogeniture before Moſes (they being of the eldeſt Tribe) to depoſe Moſes from, and to aſſume to themſelves, the civil Government, at the ſame time; in this work he alſo joyning with them; he well knowing, that if Moſes continued to enjoy the Government of the Commonwealth, he ſhould never be able to carry on his Deſign of getting to himſelf the Prieſthood.
As for theſe Seducers, againſt whom our Apoſtle here writes, I dare not peremptorily aſſert, that the Apoſtle only intends that they imitated Corah in diſturbing the order and rule of the Church; I doubt not but•orah oppoſed both Civil and Eccleſiaſtical Order: (its plainly expreſt, Numb. 16.3. that he with Dathan and Abiram, and their followers, gathered themſelves together, both againſt Moſes, and againſt Aaron). And ſuppoſing that Corah only had oppoſed Aaron,Poteſt boc exemplum accommodari ad propoſitum Apoſtoli, etidmſi objecta peccatorum ſint diverſa. Gerb. in 2 Pet. p. 257. by labouring to invade the Prieſthood; yet (as Gerard well notes) this example of Corah in oppoſing Church-order, might well be accommodated to Judes purpoſe, were his purpoſe only to ſhew, that theſe Seducers were enemies to Civil Order and Superiority; for although the ſin of Corah and theſe Seducers had different objects, yet228 they both agree, in reſiſting of Superiors. But its moſt probable that Jude intends that theſe Seducers, (by comparing them to Corah) did oppoſe all order and ſuperiority in Church and State, they not only deſpiſing and ſpeaking evil of Civil Dignities and Dominions (as we have formerly ſhewed at large) but oppoſing and diſturbing the ſtate of all Eccleſiaſtical Order. None were ſuch bitter enemies to the faithful Apoſtles and Miniſters of Chriſt, who were the Shepherds, Guides, Governors,Beda vocat Diotrephem haereſiarcham. 3 Joh 10. and Overſeers, by Chriſt ſet over the flock and family of his Church. None laboured ſo much to pour contempt upon them and their Doctrine, prating againſt them (as John ſpeaks of Diotrephes) with malicious words; and all, that they themſelves (with Corah) might have the preheminency, and be look'd upon (as Simon Magus, their Maſter) to be the only great ones,Act 8.10. 2 Cor. 10.13.11.18 they commending themſelves, boaſting of things without their meaſure, glorying after the fleſh, drawing Diſciples after them; and labouring by winding into the Church, to work the faithful Miniſters out:Cum Core pereunt, propterea quòd ficus ille, docendi Auctoritatem fibi prae•ripuerunt. Oecum. Hoe eſt negotium baereticorum, non Ethnicos convertendi, ſed noſtra evertendi noſtra ſuffodiunt ut ſua aedificent. Tert. de praeſcrip. Haereticus eſt qui alicujus temporalis commodi, & maxime gloriae principatuſque gratiâ, falſas & novas opiniones gignit vel ſequitur. Cont. Ep. Pa•m. c. 3. In a word (as Oecumenius ſpeaks) though they were never ſo unfit, though uncalled, yet their main ſtudy was, to ſnatch all authority of Teaching to themſelves. And (as Tertullian ſpeaks of Hereticks) Their work was not to convert Heathens, but to overturn the labours of faithful Teachers; and to pull down them to build up themſelves ▪ And Auguſtine defines an Heretick to be one who for any worldly benefit, eſpecially for glory and preheminence, either frames or followes new opinions. Of this more pag. 269 Part 1.
2 The great ſinfulneſs of this gainſaying, appears ſundry wayes. It was made up of
1 Contempt of Gods Ordination. Moſes and Aaron were both placed in their Governments by Gods229 appointment, both immediate and expreſs. Prov. 8.15. Rom 13.1.God was more oppoſed then theſe his Servants; and therefore truly doth Moſes tell them, that this their gathering together was againſt the Lord. Num. 16.11.Though Dathan and Abiram (Reubenites) had the right of natural primogeniture, yet do they vainly challenge Preheminence where God hath ſubjected them. If all Civil Honour flow from the King, how much more from the God of Kings! His hand exalts the poor, and caſts down the Mighty from their Throne. How unſufferable a preſumption is it for duſt and aſhes to go about to mend his work, and to ſubject his Ordination to their own humour!
2. Regardleſneſs of the Publick. They cared not what ruin and woe they brought upon the whole company of Iſrael, by the loſs of their lawful, godly, and able Governors, ſo as they might accompliſh their own private Deſigns. They were deſirous to raiſe themſelves upon the deſtruction of thouſands: and their endeavour was, to remove away Iſraels Shelters, and Shields; their Saviours, Shepherds, and Pillars; yea, and at one blow to behead Six hundred thouſand men; to turne Gods Garden, into a Wilderneſs; Gods well govern'd Family, into a Den of Thieves; and to haſten the death of their Political Parents, though thouſands of children would have celebrated their Funerals with tears.
3. Hypocriſie and falſhoood. The Rebels pretend that all the Congregation was holy, and that Moſes and Aaron lifted up themſelves: Every word was a falſhood. Numb. 16.3.So was Iſrael holy, as Moſes and Aaron were ambitious: God lifted them up over Iſrael, and they dejected themſelves; and what Holineſs was there in ſo much Infidelity, Idolatry, Mutiny? What could make them unclean, if this were Holineſs? The Iſraelites had ſcarce wip'd their mouth ſince their laſt obſtinacy, but theſe Pickthanks tax their Governors, and flatter the people; and yet all this not out of love to theſe fond and flattered230 people, of whom they intended to make no other uſe, but to be ſtirrups to advance themſelves into the ſaddle of Government. They pretend, that all the people (in regard of their holineſs) might make as near approaches to God as their Governors; but their Deſign was hereby to appropriate all Adminiſtrations into their own hands, and to wipe the poor people of that which now they laboured to take away from their Governors; namely, all Power.
4 Diſcontentedneſs with their preſent condition. While they look'd upon the f•w Rulers that were above them, they never thought of the many thouſands of people who were below them. They did ſo diſcontentedly look upon the difference between the Levites and the Prieſts, that they conſidered not the difference between the Levites & the people; and their thankfulneſs that they were above ſo many, was drowned in diſcontentment, that one or two are a•ove them.
5 Envy at, and repining againſt the due advancement of their faithful Governors. They envied Moſes in the camp,
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.