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cause_n	child_n	great_a	parent_n	1,520	5	8.2359	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

these words That he be not as Corah and his company 3. The Censers which were to be Plates for the Altar are called the Censors of those which were BURNT now Corahs Censer was among those which were Plates for the Altar because the reason why they were to be Plates for the Altar was their offering them before the Lord and their being hallowed ver 38. which agree to Corahs Censer as well as to the Censer of any other 4. Gods command to make Plates of the Censers of those who were burnt being followed with this reason that others be not as Corah and his company seems to import that others by looking upon the Censers of those who were burnt should take heed of being as Corah and his company namely burnt as they were And whereas it s said Numb 26.12 that the earth opened her mouth and swallowed them up together with Corah c. Some understand that place not of Corahs person but his Substance Goods and Retinue and therefore Tre●melius reads it Absorpsit eos quae erant Korachi The earth swallowed them up and those things which appertained to Corah as we find Numb 16.32 Others conceive That Corah is joyned here with the other who were swallowed up Because he was a Confederate in the same wickedness and was punish'd by a miraculous death at the same time But to leave the further discussion hereof sure we are that Corah was also destroyed Jude here tells us that he perished and it hath been observed that most if not all those whom the Scripture mentions as Opposers of Lawful Authority have been punished by violent death God not vouchsafing them so much as a reprival to a Death-bed several instances have I set down in my former Part pag. 631. God makes them marks of vengeance who remove the ancient Land-marks set for Order and Propriety in a Nation In Psal 3. and as Chrysostom notes they who durst open their mouthes against Moses and Aaron making their threats an open Sepulcher to bury their Diguities were justly punished when the earth opened her mouth and swallowed up such Rebels OBSERVATIONS 1 The great misery and disgrace to be a ringleader in sin Corah is here only mentioned by Jude Observ 1. he was the great wheel of the Rebellion 'T is thought that he exasperated Dathan and Abiram by the pretence of their primogeniture before Moses It is too much to follow in wickedness but to lead it is inexcusable insufferable The Rebels that opposed Moses and Aaron are called Corahs company Numb 27.3 Num. 16.5 6. and the Rebellion it self is called the matter of Corah Numb 16.49 He who was higher then the rest in sin is principally braned in Scripture story with perpetual infamy Of this more in Balaams example 2 Bad parents may have good children Observ 2. Jeroboam Amon Ahaz and here Korah are pregnant proofs hereof God is free in his gifts of Grace He disperseth them where and to whom he pleaseth They who have nothing in themselves or parents to commend them to God are received by him to shew that the foundation of all Gods love is in his own bosome and that the priviledges of nature commend us not to him God also wil hereby shew the excellency of Graces Original that it is not by Generation but Regeneration not Native but Donative not by the first but second Birth The bad parents of a godly child proclaim that their child hath a Heavenly Father and that good which they never bestowed upon it as the wicked child of godly parents proclaimes that they who contributed a Natural could not afford a Spiritual being Yea further hereby God will manifest the power of his Grace which in a sort gathers grapes of thornes and figs of thistles and can bring pure water thorow a filthy and polluted channel and that the power and poyson of natural and sinful example cannot hinder the irresistible strength of his own spirit How wisely lastly doth God hereby beat Satan and batter his kingdom with his own weapons and strike him thorow with arrowes taken out of his own quiver How should the consideration hereof engage the godly children of godless parents 1. To love admire and serve that God who hath transplanted them out of Satans Nursery into his own Orchard who made white paper of dunghil rags If Thomas said Lord why wilt thou manifest thy self to us and not to the world well may a Godly child say Lord why wilt thou manifest thy self to me and not to my father and mother 2. To be humble in considering of the Rock out of which they were hewn and the Fountain from which they flowed and the poorness and impurity of their beginning even when they are in the midst of their highest proceedings in holiness To pity likewise and to labour to do good by a Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural affection Spiritualized to the souls of their poor unregenerate parents that they may study to requite them for being the causes of their natural being Deo parenti non redditur aquivalens by procuring their parents Spiritual birth and truely no way but this can that Maxime be confuted The child can never recompense the parent 3 Great is our proneness to follow corrupt example Observ 3. Hundreds here run after one rebel Of this before Part 1. pag. 572. 4 Corrupt Greatness is very influential upon Observ 4. and into Inferiors Let but an eminent Corah go before and the rest will follow Great men seldom sin alone witness Absolom Jeroboam Simon Magus Of this before Part 1. prg. 573. 5. Ambition knowes no bounds Observ 5. An high condition seems but low to an high spirit Corah was a Levite and his priviledge and Dignity thereby was not smal Seemeth it a small thing to you saith Moses that the God of Israel hath separated you from the Congregation of Israel to bring you near to himself yet his ambition made it seem contemptible because he had not the Priesthood also Absalom though a Kings son and his fathers beloved son and newly taken into favour yet because he had not the Kingdome could not be contented Haman though the greatest Favourite of the greatest Monarch in the world yet because he had not the obeysance of poor Mordecai accounted all his Preferments worth nothing The greatest Honors do but widen and enlarge the Ambitious mans desires they do but entice not content a man The Subjects whom Kings have advanced to highest Dignities have ever been forwardest to oppose and depose those who have exalted them and all because they have thought that they could never be high enough witness the Conspiracy of the Nobles exalted to highest English Honours in the Raign of William the First and that famous example of the great Stanly Vid. D 〈◊〉 History of William the I. p. 40 And Sr. Fran. Bacons of H. 7 No rewards can clear accounts with them that over value ●hei● merits

with sin they sin of infirmity and we●kness with the purpose of their hearts Acts 11.23 they cleave to the Lord though by sin they be diverted from their holy resolutions and turned out of the way they overtake not sin but are overtaken by it like a good marks-man they aim and level right at the mark though Satan and their own unregenerate part sometime jogging them as it were by the elbow make them in their performances swerve and deviate from the fame Nor do the godly goe about sin with the witty wickedness and skilfulness of the ungodly they are brought up to another trade being thildren in malice and men in understanding they are under the captivity of sin which though it may haply have a victory and exercise tyranny over them as an usurper doth not exercise a raign over them as a King they are taken sometime in a tentation by that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.23 a captivating law which as by the point of the spear or edg of the sword forcibly overcomes them but it doth not bring their whole wil to a compleat consent and subjection to it they do what they hate Rom. 7.15 there is ever something in them which hates sin which though it doe not alway succeed to prevent sin yet it doth alway supply with repentance after the commission of sin In discordiâ s caruis et spiritu non facile obtinetur tam perfecta victoria ut etiam quae sunt abrumpenda non illigent et quae sunt intersicienda non vulne rent Leo d● jejun sep mens ser and though some kind of consent went before to conceive sin yet it shall not follow after to allow it being committed Of these things more before concerning walking in the way of Cain Obs 2. The wicked sin not of infirmitie They do not fall into but follow sin they are not pull'd into sin against their wil or unawares but they wallow in it they are not surprized by sin but they sel themselves to it not sinning frailely but ungodlily they are not after purpose to walk in the waies of Gods commandment withdrawn unawares out of the way but they please themselves in wandring and like the beggar they are never out of their way or truly displease themselves for being so when they are most so let no wicked man then flatter himself by preending such a sin is his infirmity sins of weakness are not committed wickedly nor is there wanting so much strength in any saint as to strive against them and to arise up from them 3. The manner of committing sin is that which shall condemn Obs 3. As the manner of doing good is that which commends a good action so the manner of committing evil is that which makes it most deformed in Gods sight There is no sin shall condemn which is not committed wickedly that which is sincerely opposed and repented of shal never destroy when the Virgin cried out she was not to dye In stead of destroying us for it we shall be delivered from it Hence 't is that sundry sins of the wicked mentioned in Scripture were more severely punished then those committed by the godly though as to the nature of the sin it self the later seemed much more hainous A child of God sins not so neither shall he smart as doth the sinner This briefly for the first sort of causes or matters about which the wicked shal he judged their ungodly deeds which they have ungodlily committed Non nulli codices post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lorin Sed verba per verbum loquendi satis intelliguntur Jd. The second followes viz. their hard speeches spoken against him EXPLICATION The words hard speeches are comprised in this one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard which one word hard must nevertheless be restrained to speeches Vis Graecae vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duritiem importat ex ariditate quam ariditatem spiritualiter habent hi quorum cor durum est et quorum anima dici potest sine aquâ quia humore grati● destituutnur Lorin inloc Ut ea quae dura sunt tactui resistunt ita probra et maledicta Gnosticorum à rect â ratione maxime ab●orrent Justinian in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 3 39. 2 Sam. 2.17 Isa 14.3 Isa 21 2 chap. 27.8.48.4 Cant. 8.6 in respect of the word which followes namely spoken This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard according to the force of its own signification imports that hardness which comes from the dryness of a thing and which thereby is unpleasing harsh rugged and so hurtful to the touch and works or words may be said to be hard when they are grievous harsh unpleasing churlish rough Thus Exod. 1.14 it is said that the Egyptians made the lives of the Israelites bitter according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with hard bondage 1 Sam. 5.7 his Gods hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sore upon us and upon Dagon our God So it is said of Nabal 1 Sam. 25.3 that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlish and evil c. 1 Kings 12.4 is mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grievous service of Solomon 1 Kings 12.13 The King answered the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roughly or as here in Jude hard speeches Joseph spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roughly Matth. 25.24 I knew that thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hard man By these hard speeches therefore Jude intends though not such as were afflictive hurtful to Christ for as our good words cannot benefit him so neither can our bad ones harm him yet such as among men are accounted harsh grievous and offensive such as were spoken in opposition contempt obstinacie stubbornness against him And thus two waies they spake hard speeches against Christ 1. Directly when they spake falsely blasphemously and irreverently againsthis person natures or offices And of this I have spoken largely before pag. 364 c. 2. Indirectly they spake against him 1. In speaking against his word and 2. The persons whom he would have them reverence 1. For his word they deride and mock at its promises which they voiced to be encouragements to them to live as they list The gospel of grace they turn into laciviousness and profess that it gives them liberty to cast off all obedience and therefore all the precepts they say are antiquated and of no other use now then to shew from what they are delivered The purity and holiness required therein they deride as needless niceness as the fetching of a wearisome compasse and the going the farthest way about in the journey and course of Christianity The threatnings of the word they securely scoff at as if they were but empty sounds reports without bullets thunder-claps without bolts they scorn to be stopped in their carnal and sensual prosecutions as did they of old by the foretelling of

about strifes of words their speeches in this respect are aptly by the Apostle twice call'd vaine-bablings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere empty cracks of words windy expressions without any substance Thus Paul Rom. 16.18 tells us of some that by good words and faire speeches by a winning meretricious wording of what they delivered deceived the hearts of the simple and Peter 2 Pet. 2.3 with fained words they make merchandise of you They resembled merchants who commend their wares to sale by using false words fitted to that purpose Seducers doctrines like some empty boxes in the Apothecaries shops or some forry book that the Stationer hath a minde to put off shall have goodly titles affixed to them And commonly especially at the first broching of an error seducers are wont to shadow and cloud what they utter in obscure and doubtfull expressions and to swath their heresie while it is yet in its infancy in the clouts of obscurity 2. The sinfulnesse of using these great swelling words is considerable 1. In the hypocrisie of it Seducers put beautifull colours upon that which within is blacknesse and rottennesse gay titles upon empty books and boxes they speak lyes in hypocrisie Oh how contrary is this both to a God of truth and the truth of God! they deal with their persons and opinions as some Popes have done who in naming themselves have such names of holinesse imposed upon them as are most contrary to their ungodly natures and dispositions 2. In the seducing others who by hearing the high promises and viewing the holy appearances of godlinesse affixed to opinions and persons are led away to their own destruction after them both Words are too oft esteemed according to the estimate of the speaker Tert. de praescrip contr Haer. cap. 3. Tertullian observes that sundry were edified into error by the example high reputation of those that had fallen into error though we should judg of persons by their faith yet commonly we do judg of faith by persons If men like the cook they wil eat of the meat whether it be wholsome and wel drest or not the having of the gifts and persons of men in admiration hath drawn many to follow their pernicious waies Men of renown like Corahs complices perish not alone and yet is there any who hath not sins enough of his own to answer for unlesse he become likewise a misleader of others and so contract their sins upon himself likewise 3. In the destructivenesss of this arrogant boasting to him who useth it how impossible is it that ever he should blush at those errors and impieties whereof he boasts they who wil speak highly of their own follies are farthest from amendment and by consequence farther from mercy The boasting Pharisee was farther from mercy then the blushing publican Luke 18.12.14 Recovery cannot be obtained but in a way of confession A proud boaster obstructs to himself the way of his own happinesse others may he must miscarry And how hard is it for one who hath spoken highly of his own person or opinion ever to vail his proud and sinful gallantry by an humble and holy retractation OBSERVATIONS 1. Obs 1 None are so ready to commend themselves as they who are least commendable They who are lowest in worth are commonly highest in boasting they who are emptiest of grace swel most with pride Wicked men advance Saints debase themselves Goliah Rabshakeh Senacherib Benhadad Jezabel Nebuchadnezzar c. were all egregious boasters And among other titles which the Apostle gives those wicked men 2 Tim. 3.2 he cals them boasters but mark the language of Saints Abraham calls himself dust and ashes Jacob speaks himself not worthy of the least of all Gods mercies David saith and that as a type of Christ that he was a worm and no man Agur that he was more bruitish than any man and had not the understanding of man When Paul had said that he laboured more then they all he corrects himself by adding not I 1 C●r 15.10 but the grace of God with me Though Luke writes that Matthew made Christ a great feast yet Matthew himself saith Christ did eat bread with him As humility makes way for more grace so grace ever makes way for more humility They who have most grace ever most see their own want of grace that which a man boasteth of when he is in his natural estate he blusheth at when God opens his eyes he is now saith the Apostle ashamed of it Rom. 6. Paul a pharisee accounted himself blamelesse and perfect Paul a Christian reckoned himself the chiefest of sinners and the least of Saints Of some we say when they are single they want nothing but a wife but when they are married they want every thing else They who are without grace say they want little or nothing they who have grace see they want every thing they are the poor people who cry in London streets what they have the richest Merchant holds his peace and proclaims not his wealth to the world Besides a wicked man makes himself his end and improveth all his endowments to self advancement and therefore the more wicked the more he sets up himself by boasting of what he hath Moses was a beautiful child and his parents hid him they who have most beauty most hide it a child of God like Moses when God appeared in the bush hides his face and pulls off his shoos covers what is comely and confesseth what is deformed and uncomly Pride then is both a sign and a cause of want of grace a Saint ever sees he hath enough to be thankful and thinks he never hath enough to be proud 2. Obs 2. Self-advancement is a sin and folly to be shunned Let another mans mouth praise thee and not thine own a stranger Laudet te os alienum accuset te os tuum and not thine own lips They who strove in the Olympick games did never when victors put the crown upon their own heads but that honour was done them by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is our duty to do things worthy of praise our sin and folly to praise our selves for doing them Our works should praise us not our words Humilitas lau dum fugitiva It s said of Greg. Nazianzen that he was high in his performances but low in his opinion It is our duty to carry our selves so as our very enemies may be forced to speak wel of us The sheep only speaks how much it feeds by its wooll milk fatness fruitfulness and some have noted that the word stranger Let a stranger praise c. Pro. 27.2 Nochri sometime signifies an enemy in Scripture But we our selves are of all men the unfittest for that employment praise is comly in thy enemies mouth not comely in thy friends uncomly in thine own The performances which another reporting them appear glorious being related by thy self lose all their luster because they

who praise their own good deeds are thought not therefore to report them because they did them but therefore to have done them Pin. Ep. 8. ad Saturntnum l. 1. that afterward they might report them A man in commending does not yea undoes what he is a doing Thou hearest witnesse of thy self said the Pharisees thy witnesse is not true When Paul mentioned his own necessarie praise 2 Cor. 12.16 17.21 he saith he speaks foolishly and that he was become a fool in glorying 2 Cor. 12.11 Though he were compelled thereto A man should not therefore doe any good that he may have a good report but therefore and only therefore desire a good report that he may be in the greater capacity of doing good If a man commend himself he should do it modestly and constrainedly for the advantage of the Gospel Paul speaks his commendation as belonging to a third person I knew a man c. 2 Cor. 12.2 and ver 11. ye have compelled me c. But ordinarily we should neither praise nor dispraise our selves even the latter of these being the giving of others an occasion to praise us and oft a putting of praise as one saith aptly to usury Robinsons observations that we may receive it with the greater advantage To conclude if it be a sin to praise our selves when we have done good how great an impiety is it to glory in evil the former discovers the corruption of a man the latter of a divel Lastly Though it be a sin for a man to commend himself yet t is our duty to praise the good we see in and done by others that God may be honoured Thus diis laus bonis debetur who was the Author of all good and men encouraged the doer to proceed the beholder to imitate him 3. Obs 3. Great swelling words should not seduce us from the truth We should not regard the words but the weight of every teacher nor who speaks but what is spoken the Kingdome of God is not in word but power 1 Cor. 4.20 We must not mislike truth because the bearers words are low and contemptible nor imbrace error because the words of him who brings it are lofty and swelling A Christian should be a man in understanding not like a little child ready to swallow what ever the nurse puts to the mouth We should ever be more forward to examine by Scripture with the noble Bereans the truth of what is taught us than to be bewitched like the ●●●ish Galatians with the words of any teacher suspect the cause that needs them and the men that use them as a rotten house so a rotten cause needs most props Truth like a beautiful face needs no painting Though he were one that speaks big nay with the tongue of an Angel nay were an Angel yet if he preached another Gospel we should hold him accursed Christians should labour for knowledg to discern between great words and good words or rather between good words and good matter This for the third proof that these seducers were those ungodly men who should be judged at the last day viz. because they spake great swelling words The fourth and last followes in these words having mens person in admiration because of advantage In which words our Apostle 1. describes what they did they had mens persons in admiration 2. Discovers why they did it for advantage For the first their having mens persons in admiration EXPLICATION That we may understand the sin wherewith these Seducers are here charged in admiring of persons We must first open these two expressions 1. Persons 2. Admiring or having in admiration 2. Shew what admiring of persons is here by the Apostle condemned and why 1. For the former The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face and properly answers to an Hebrew word of the same signification yet in Scripture it s taken several waies not to speak of the divers acceptations of the word in Scripture when attributed to God as being too remote from our present purpose when it is used concerning the creature 1. its given to things without life as Matth. 16.3 and L●●e 12.56 ye can discern the face of the skie that is the outward shew or appearance Luke 21.35 and Acts 17.20 we read of the face of the earth in which places its taken for the superficies or outside 2. Most frequently to man and so 1. properly it signifies his face and countenance Thus Matth. 6.16 they disfigure their faces and ver 17. wash thy face So Matth. 26.67 then did they spit in his face 2. His person as 2 Cor. 1.11 the gift bestowed upon us by the meanes of many persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His bodily presence 1 Thes 2.17 we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence 4. A man as accomplished with his gifts excellen cies or indowments real or appearing which are outwardly beheld or looked upon to belong to him for which he is oft unduly respected either in regard of his body mind or outward condition and thus it s taken Matth. 22.16 Mark 12.14 where the Herodians tel Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of men and Acts 10.34 God is no respecter of persons So Rom. 2.11 And thus I take it in this place where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency advanced in respect of their outward state of wealth honour c for their own private gain and advantage 2. The other expression is admiring or as we render it having in admiration Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth two things 1. To wonder at a thing in respect of its strangeness unusualness at which men use to look very earnestly and intently Thus it s taken Matth 8.27 where it is said that Christ rebuking the winds and the sea the men marvelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Matth. 21.20 when the fig-tree withered it s said the disciples marvelled Matth. 27.14 Luk. 1.21 63. Luk. 4.22 Euk. 11.38 John 7.21 when Christ had with such admirable wisdom answered the ensnaring question of the Herodians it is said they marvailed Matth. 22.22 c. 2. It signifieth highly to honour fear or reverence the person or thing which we look upon as strange and thus some take it Matth. 8.10 when Christ heard of the centurions faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he marvelled that is say some he respected and honoured his faith Thus it s taken in this place of Jude Vid. Ravanel in Tit. admiratio These seducers honoured highly advanced cried up the endowments and qualifications of great men for advantage and probable it is that the Apostle expresseth their honouring of mens persons by the admiring them because the Septuagint so translate those places where honour and