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 Theodâ—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 richest 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 and 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 Negâ—tium cum Deo Their work is to look inward and upward to study what their sin hath been which hath incensed 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
such a want of light as hinders a man from walking like that Aegyptian darkness by which people were constrained to sit still Caligo tenebrarum Bez. Perfectio tenebrarum Arab. and not to rise out of their place for three dayes So the addition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blackness notes a further increase of this darkness such as is spoken concerning that in Aegypt as may be felt Darkness seems to be black and thereby the same thing is imported with that of utter darkness Mat. 8.12 and 21.13 and 25.30 i. e. such as is outmost and furthest removed from the region of light for this Phrase blackness of darkness Caligo Caliginosissima Isa 60.2 Gross darknes intends as much as most black thick darkness it being a kind of Hebraical Phrase like unto that Mat. 26.64 the right hand of Power that is a most powerful right hand So Rom. 7.24 a body of death is put for a mortal body And Eph. 4.24 holiness of truth for true holiness This thick black gross darknes is not to be understood Properly for that negation Of this see Part 1. p. 503. at large or privation of light by reason of the absence of the Sun c but Metaphorically for great calamities and miseries And in Scripture there is a three-fold misery set forth by darknesse 1. External misery John 30.26 When I looked for good evil came unto me and when I waited for light there came darkness So Isa 5.30 If one look to the Land behold darkness and sorrow So Isa 8.22 Zech. 1 15. Joel 1.2 Amos 5.20 They shall look unto the earth and behold trouble and darkness Isa 47.5 Get thee into darkness O Daughter of the Caldeans c. 2. Internal comprehending 1. 1 Pet. 2.9 1 Thes 5.4 John 3.19 Darkness and blindness of mind the want of the saving knowledge of God and his waies Luke 1.79 To give light to them that sit in darkness and in the shadow of death c. Ioh. 1.5 The light shineth in darkness c. Eph. 5.8 Ye were sometime darkness but now are ye light in the Lord c. 2. Spiritual dissertion or the withdrawing of the light of Gods countenance and thus Heman complains Psal 88.6 That God had laid him in darkness And Isa 50.10 Who is there among you that walketh in darkness and seeth no light c. 3. Eternal darkness The miserable condition of the damned in Hell by reason of their separation from God called utter darkness Mat. 22.13 and 8.12 because farthest distanced from the light of Gods pleased countenance and this estate of misery is fitly compared to darkness both in respect of the Cause and the Effect of darkness 1. The though only deficient Cause of darkness is the withdrawing of the light so the separation from the favourable presence of God Matth. 7.23 Matth. 25. is the greatest misery of the damned the Hell of Hell is to be without Gods loving and gracious presence in Hell 2. The Effect of darkness is horror and affrightment and trouble There 's no joy but in Gods presence in that there is fulness of joy The misery of this condition see described Part 1. p. 505. Aeternis tenebris damnari decet qui sese transfigurantes in Angelos lucis veram lucem non praedicarunt sed suasmet magis tenebras caligines dilexerunt in meras errorum tenebras alies pracipitaverunt Lorin in loc Rectè in tenebras tormentorum mittentur aeternas qui in Ecclesiam Dei sub nomine lucis tenebras inducebant errorum Bâ—da Psalm 16. but without it only weeping and wailing blackness of darkness thick darkness purae tenebrae not the least glimpse and crevis of light and mixture of Joy And most fitly is this punishment of blackness of darkness threatned against these Seducers who transformed themselves into Angels of Light and yet held not forth the light of the Truth but loved darkness more then light and lead others into the darkness of sin and Error and how just was it that they should suffer by thick true perfect darkness who deluded the world with seeming and appearing light 2. For the certainty and unavoidableness of this punishment Jud. saith this blackness of darkness is reserved for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly imports the solicitous keeping and reserving of a thing lest it be lost or taken away by others a keeping with Watch and Ward most accurately and vigilantly as a Prisoner is kept Hence it is that Act. 4.3 and 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie a Prison In this place therefore as there is implyed Gods present forbearance to punish these Seducers with the blackness of darkness it being reserved and kept for them not actually as yet inflicted upon them so there is principally intended the certainty and unavoidableness of this punishment and the impossibility of the pertinacious sinners escaping thereof Nor is it any wonder that this estate should be thus certainly reserved for them Denâ—tat firmum ratum divinae justitiae decretum de suppliâ—ie aeterno Lorin in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 the firm and irreversible decree saith Lorinus in this place Orthodox of God to punish them for ever or that ordaining them of old to condemnation mentioned ver 4. is here denoted so that as in Gods decree Heaven is an Heritance reserved for the Faithful this misery is reserved for the wicked Needs likewise must this punishment be reserved for incorrigible sinners if we consider the Truth Justice Power Omniscience of God His Truth it being impossible for him to lye and who is as true in his threatnings against the obstinate as in his promises to the returning sinner His Justice whereby he will not suffer sin alwayes to go unpunished Rom. 2.5 6. and will render to every one according to his work His Power so great that none can deliver the wicked out of his hand yea so great as that they can neither be able to keep out nor break out of Prison his Omniscience whereby none can escape or hide himself from his eye In short needs must this blackness of darkness be certainly reserved if we consider the foolish diligence even of sinners themselves they daily hoarding up their own Damnation and treasuring up wrath against the day of wrath like some precious treasure which they keep so carefully as if they were afraid that any should bereave them of it 3. For the durableness and continuance of this their misery the Apostle saith it was for ever The misery Everlasting chains under darkness ver 6. Everlasting fire ver 7. and yet the equity whereof see Part 1. pag. 508.588 Eternity it is that shall make their fire hot their chains heavy their darkness black and thick How long doth a dark night seem in this world but how dark will a not long but eternal night seem in the next world How hideous is that woe
it Rom. 3.31 Matth. 12.26 The same thing is intended both here and Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Apostle speaks of Christs presenting to himselfe a glorious Church in which place the word present is taken from the custome of solemnizing a marriage First the Spouse was wooed and then set before or presented to her husband that he might take her for his wife to be with him Thus Eve was presented by God to Adam that he might take her for his wife Gen. 2.22 and Esther was presented to Ahasuerus to which custome Paul elegantly alludes 2 Cor. 11.2 I have espoused you to one husband that I may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present you as a chaste virgin to Christ And this presentation is said to be before the presence of his glory Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this glory is meant the beaming forth discovery manifestation of the excellency of Christ before the saints That of which Christ speaks Joh. 17.24 Father I will that they also whom thou hast given me may be with me where I am that they may behold my glory c. By which glory I understand not only that glory of soul and body which he hath in common with the saints subjectively abiding and inherent in him but also that which is bestowed upon the humane nature by the personall union and its exaltation to the right hand of God above all saints and Angels Before the presence of this his glory shall the saints be placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it coram Rev. 3.21 in conspectu in the full view of it in a clear and open vision not as having a glymps of this glory right against it The sunshine of Christs glory shall be full upon them and they look full upon it yea so as to be made partakers of it in their measure this Sun looking upon them will make them shine also Mat. 13.42 The wife of Christ shall shine with his beames and be advanced to his dignity so far as she is capable of it she shall eat and drinke with him at his table in his Kingdome Luk. 22.30 and Eph. 5.27 It s said she shall be presented a glorious Church Thus we see this glorious estate is generally propounded But 2. It s particularly exemplyfied and that 1. Negatively and so it s said he will present the saints without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreprehensible unblameable such as in whom the greatest Carper or strictest and most curious beholder shall not be able to behold any thing amisse no defect of what should be or excesse of what should not be The Church shall not have spot wrinkle or any such thing no staine or scar no freckle or deformity Nothing of staine or contagion received from others no wrinkle no defect of spirituall moysture nothing which may make her seeme uncomely in Christs eye not onely great and heinous sins which are great botches and boyles but every least speck and wrinkle shall be taken away Now sin is subdued but then it shall be rooted out Here saints are freed from the power of it but then from the presence of it also He who will wipe away all teares from the eyes of his Church will undoubtedly take away all matter of mourning from her soule Heaven would not be heaven to a saint could any spot continue in heaven But when sin is gone sorrow must needs flye away if the fountaine be dryed up the streames must needs follow Sin brought in teares and teares shall goe away with sin Because saints shall be presented faultlesse therefore with exceeding joy For 2. This glory is exemplyfied positively With exceeding joy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word imports an exceeding joy Gaudium gestuosum with an outward leaping dancing or some such cheerfull motion of body an exultation which is exprest in the gesture 1 Pet. 18. Vnspeakable is the joy in the hoping for this glory How great will the joy be of having it A Bunch of grapes greatly delights what then will all the Crop of Canaan It s call'd not only fulnesse of joy Gaudium est quoddam filentinm appetitum c quidam thronus jam considentis affectus quoddam sine sastidio epulum cord is quaedam mors desiderii quidam avaritia limes c. quoddam satis Nieremb de arte vol. l. 1. Prolep 5. but joy it selfe Mat. 25 41. And needs must it be so for what is joy but the quieting and resting of the soule in its object the filling it to the brim with what it desired Joy is the stilling of all our longings a cessation of all our cravings Joy to desire is what rest is in respect of motion When motion ends then comes rest When desire is fill'd then comes joy Now what crevis cranny nook or corner of the soule is there which shall not be satisfied in heaven by the immediate and perfect fruition of that chief good God himselfe who is the heaven of heaven and who shall fill the soule as those waterpots of Galilee were fill'd up to the very brims There shall be no empty spaces left in the soule untaken up He who hath fulness enough to fil himself a vast ocean must needs have enough to fill the soule comparatively a small vessell He who is selfe-sufficient alsufficient must needs be soule-sufficient Thus the person is described in respect of his power 2. He is set forth by his wisedome in these words The onely wise God 1. He is call'd God Of which largely before part 1. pag. 356 357. c. 2. He is call'd wise He oft in scripture hath the name wisdome it selfe Prov. 8.22 23 24. c. Christ is call'd the wisdome of God This his wisdome as here attributed to God is twofold 1. His wisdome of science or theoreticall wisdome whereby he is omniscient and with one immutable eternall act of understanding perfectly sees and perceives observes and knows all things 2. His wisdome of working Job 12.13 whereby he does all things both in respect of Creation and providence with infinite wisdome Oculus mundi according to the former he is said to be a God of knowledge 1 Sam. 2.3 There is no Creature that is not manifest in his sight All things are naked and opened unto his eyes Heb. 4.13 Known unto God are all his works Acts 15.18 He seeth under the whole heaven 2. According to the latter he is said to make all his workes in wisdome Psal 104.24 By wisdome he made the heavens Psal 136.5 Isa 40.28 Psal 92.6 By wisdome hath he founded the earth and stablisht the world Prov. 3.19 Jer. 10.12 c. 3. He is said to be onely wise Not to exclude the wisdome of the Father and holy Ghost but the wisdome of all the Creatures As God the Father is call'd the onely true God not to exclude the Son and holy Ghost And though the Creatures have wisdome yet is not theirs comparable
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 rulâ—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. It s 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 and 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 matedâ—ci non jussi sunt sacrificiis honorari Aug. q. 86. in Exod To 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 Dâ—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 It s 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 soothed 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 seâ—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 â—â—lâ—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 The 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 EXPILCATION 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 God 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 â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. perinde stolidi ac rationis expertes ac si omnes sensus haberent penitus sopitos Bâ—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 judgments 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 Loâ—in in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 Ephes 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.8 we translate it slumber it signifies say some midnight slâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—zâ— Heâ—â—â— Tolle à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compungo pungeâ—do penetro vet quia nullae agitationes vel transpuncti ones possunt Judâ—os è â—omno peccati excitare sic Pareus Oâ—â—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 lâ—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 almost 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s a wickedness eminently injurious to him it s 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 It s 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 hatâ—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 thereby 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 evil-speaker It s 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 in 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
him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Increpo interminor Significat increpare cum potestatâ— objurgatione im perare 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rebuked the wind and in casting the Divel out of the possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mark 9.25 He rebuked the foul spirit and in healing Simous wives mother of the Feaver Luke 4.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rebuked the 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 Though 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 Mâ—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 rebukâ— thee OBSERVATIONS 1. Satans forbearance of Observ 1 or desisting from any way of wickedness is purely from Gods threatning rebuke and hâ—â— 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 it s 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 It s 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
apprehensions 2. Of their Conversations Or 1. The kind or nature of their knowledg What they know naturally as brute Beasts 2. The effect of that their knowledg In those things they corrupt themselves The first is 1. Propounded and specified in these words What they know naturally 2. Expounded by and compared to the knowledg of the brute Beasts as brute Beasts EXPLICATION 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 Vt 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 â—â—tus â—â—bus somnus veneris usus Gerh. in â—et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Scire naturaliter est scire non consilio ullo non ratione huâ—nanâ non Spiritus Divini luce sed caeco naturae impetu heliuâ—no more Junius in loc they are said to corrupt themselves 1. For the first By this knowing naturally in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they know is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Oâ—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 2. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brute signifies either mute or irrational and brute either without speech Act. 25.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 after 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 by 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
then the Act his wickedness was diffusive He would neither be alone in wo nor wickedness His abode was so near to the Reubenites that he soon infuseth his poyson into Dathan and Abiram he errs not without many followers Surely his sin and woe had been sufficient though he had not drawn in partakers in both but it s the constant guise of sinners as to forbear the laboring after happiness themselves and to hinder others so to run into ruin themselves and to carry others with them though they shall dearly find hereafter that it is not in this case the more the merryer every sinner being but a bundle of fewel to make the fire of wrath burn the hotter against any who led him into sin 8. Great ingratitude to God and their Governors for all that care and cost which they laid out upon them How unkind a requital was this to God and his Servants for the many miraculous protections directions provisions which primarily from him and secondarily from them they had received What did Moses gain by the troublesome Government but danger and despight Who but Moses would not have wisht himself rather with the Sheep of Jethro then these Wolves of Israel How full of care was Moses and all that these Rebels might be secure Magistracy is like an upper garment which a man puts on when he rides in wet and dirty weather though Magistracy be uppermost yet all the dirt and dashes fall upon it the under garments are mean while kept dry and clean 9 Boldness and obstinacy in sin What a presumptuous wickedness was it for Corah and his complices to take the Censers and offer Incense Had they had the least drop of Gods fear their hands would have shaken and the Censers would have fallen out of them Though Corah had lately seen the judgment of God upon Nadab and Abihu yet his Contumacy would not be check'd The mentioning of the holy Censers and Incense Si qua fuisset residua in illis gutta timoris Dei repente è manibus excedissent acerrae Se vulgi favore munire tentat contra Deums Ac si objecto fumo vellet solis luccm extingucre Si ambitiosis applaudit mundus inebriantur exitiali fiduciâ ut in nubes ipsas conspuant Calvin in Numb 16. should have made him dread his own destruction by intermedling beyond his Calling but as Calvin well notes by the favour of the people he banished the fear of God and so opposeth God as if he would have put out the Sun with smoak The second thing wherein they followed Corah was in Perdition noted in these words and perish or perished Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gainsaying c. The time both past and present is oft put for the future to import and signifie the great and undoubted certainty that a thing shall come to pass that it s as sure to be as if it were already accomplished And thus the Apostle is to be understood in saying that these Seducers perish or perished in Corahs gainsaying The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes not only a bare dying for so it doth in its best signification but a dying by some miserable means as by hunger Luke 15.17 Sometime a destruction by hell 2 Thes 1.9 In which respect Judas is called the son of Perdition and Destruction Joh. 17.12 and the Divel is called Rev. 9.11 A Destroyer And Paul calleth the man of sin 2 Thess 2.3 the Son of Perdition he being such both Actively and Passively The word saith Gerard is used to note Temporal Gerb. Harmon Spiritual and Eternal destruction The Simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to destroy but the Compound and such is this here used by Jude is not without a further Emphasis Concerning the destruction of Corah we read at large Numb 16. It is much controverted by Learned men what kind of Destruction this of Corah was Some think that he was swallowed up in the earth with Dathan and Abiram they referring the words of Moses Num. 16.30 If the Lord make a new thing and the earth open her mouth and swallow them up c. to all three viz. Corah Dathan and Abiram and it being said Numb 26.10 the earth opened her mouth and swallowed them up meaning Dathan and Abiram together with Corah when that company dyed what time the fire devoured Two hundred and fifty men And that Corah also was swallowed up Ambrose Richelius Lorinus with some others conceive Others probably think that Corah was not swallowed up with the rest that though all his substance and Tents were destroyed by that punishment and also all that appertained to him his children only excepted yet they think that Corah himself was consumed with fire from Heaven with the Two hundred and fifty men that offered Incense ver 35 Of this opinion are Cajetan Oleaster Haimo Perkins Tremelius Diodate And their Reasons are 1 Because it seems by several passages in the History Vid. Num. 16.25 27 28 29 30. that Moses spake concerning Dathan and Abiram only and those which belonged to them when he said Hereby ye shall know that the Lord hath sent me c. if the earth open her mouth and swallow them up c. 2 When Dathan and Abiram are expresly said to be swallowed up there 's mention made ver 32. only in relation to Corah that all the men that pertained to Corah and all their goods were swallowed up Corah himself being not named as are the other two 3 They say that when in other places this destruction is rehearsed as Deut. 11.6 Psal 106.17 there is mention made only of the swallowing up of Dathan and Abiram with theirs not of Corah at all 4 Some are much confirmed in this apprehension from that command of God ver 38.39 40 that the brasen Censers of those who were burnt should be made broad plates to cover the Altar for a memorial that no stranger come near to offer Incense before the Lord that he be not as Corah and his company From which command they conceive that Corah was with the rest burnt with fire 1. Because he joyned with the rest of the company in offering Incense as is plain because others were to take warning by his punishment not to offer Incense and ver 6. Moses saith Take you Censers both Corah and all his company and ver 17. saith Moses to Korah Bring every man his Censer thou also and Aaron c Now say they its probable Korah sinning by fire was also punisht by fire and joyning in the same sin and being present * Korach ipse cum ill is ducentis quinquaginta era◠quos ignis Coelestis consumpsit Num. 16.25 Tremel when the fire devoured the rest which was immediately after their offering Incense that he was also joyned in the same punishment 2. When Moses speaks here of the offenders he joynes them together in the punishment he calls them Corah and his company in
of Gods love towards them as deserved unfeigned and fervent affections in them toward one another The Sacrament of the Lords Supper then promotes and testifies confirmes and contributes to the mutual love which ought to be among Christians The Passover but a shadow of the Lords Supper tended to increase the love of the Receivers 1. It was to be one whole Lamb. Exod. 12.2 3 6 8 15 19 46 49. 2. Not one bone of it was to be broken 3. It was a joynt action wherein every one was to communicate and therefore to be performed with joynt affection 4. It was to be eaten in one house to shew that there was to be among those who did eat an unity and harmony of hearts and affections One house will not hold those who are at jars and dissensions and divided in affection 5. The eating of the Passeover was to be done at one and the same time month day hour and that in the Evenning when they were all in their cold blood the injuries and offences of the day forgotten and forgiven the Sun being not to go down upon our wrath when their affections were as calm and quiet as the evening 6. The partakers of the Passeover were all to be ordered in the receiving thereof by one Law There was but one Law for the Stranger and the Home-born both did unanimously submit to the same rule and consent to the same direction 7. It was to be eaten without leaven whereby as the Apostle expounds it was noted the keeping the Feast without the leaven of Maliciousness and Wickedness 2 Chro. 30.12 1 Cor. 5.7 8. And when Hezekiah restored the Passeover it s expresly said that to all Judah was by the good hand of God given one heart and that they met at one time and in one place and that they kept the Feast of the Passover with great joy But if we look from the Shadow to the Substance Amâ—r dignitatis nesciuâ— dignationis dives we shall see this Love and Unity of the Faithful more clearly manifested 1. Our Saviour being to ordain this Sacrament gave all his Disciples an example of Christian and loving condesoension Joh. 13.4 34 even to the washing one anothers feet After this institution he presseth upon them the Commandment of Love as the chief Commandment and their principal Duty both by the president and precept of Love shewing that his Supper was a Communion of Love 2. Consider the appellations of this Sacrament It s called the Communion the Table of the Lord the Lords Supper Coena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word not noting the time of but fellowship in eating Eating together was ever held a token of friendship Josephs love to his brethren was testified by feasting them 2 Sam. 9.7 Davids love to Mephibosheth by causing him to eat bread at his Table continually David calls his familiar friend Stuck Antiq. Conv. l. 1. c. 3. one that did eat of his bread Psal 41.9 The eating at one Rack hath bred peace between the very savage Beasts And that hatred which was between the Jewes and Egyptians could no way be more fitly exprest then by their mutual abominating to eat bread one with another Men by nature are directed to express their loves and reconcilements by Feasts and Invitations and this Communion which by eating and drinking the Faithful have one with another the Apostle tells us comes from their partaking of one Christ 1 Cor. 10.16 The Cup of Blessing which we bless saith he is it not the Communion of the blood of Christ and the Bread which we break is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all partakers of that one Bread that is we partaking of the same Christ and having Communion in his Merits and Benefits have thereby Communion also one with another in the Lords Supper And we all partaking of that one Bread broken and divided into divers parts are made one Body and one Bread though we be never so many The Faithful then partaking all of one Christ and every one of them having Communion in his Body and Blood have also communion among themselves nor can this but be a Communion of much dearness and nearness which ariseth from the partaking of this one Christ and all his Benefits and Merits for hereby 1. They are all children of the same Father Gal. 3.26 We are all the Sons of God by faith in Christ and to as many as received him he gave power to be the Sons of God and what nearer bond then to be the children of the same Father In the Lords Supper the Faithful sit like Olive branches round about their Fathers Table Love as brethren saith the Apostle How good and pleasant is it saith the Psalmist for brethren to dwell together in unity 2 By partaking of this one Christ the Faithful are all Members of the same Body Ephes 4.15 and they grow up into him who is the head and from him receive life and grace being as Members animated with the same Spirit and therefore the Apostle speaks of drinking into one Spirit in the Lords Supper incorporate into his mystical Body now what can more aptly express the near union dear affection tender sympathy between Christian and Christian then this being fellow members of one body One member accounting the woe and welfare of another ven as its own 3. By partaking of one Christ in the Sacrament they profess themselves to be of the same Faith and Religion Religio à religando to expect life and happiness the same way for Christ is the way and this sameness of Religion hath bound those who have been of false Religions very strongly together Now that by feeding together in the Lords Supper there is profest a Communion in the same Religion the Apostle strongly proves 1 Cor. 10.18 from the practice of Israel after the flesh that is the Jewes who descended from Jacob or Israel by carnal propagation these carnal Israelites who lived in his time and denyed Christ were saith the Apostle by eating of the Sacrifices partakers of the Altar that is professed themselves to be of the Jewish Religion and Worship and to approve of the same 4. By partaking of one Christ at the Lords Supper the Faithful profess themselves to be the servants of one Lord and Master Fellow servants must not fall out and beat one another Luk. 12.45 The servants of this one Lord should be of one mind If Christ be not divided his servants should shun division 5. Hereby they profess that they are to be pardoned by the same blood shed for many for the remission of sins Matth. 28.28 And what inducement stronger to move us to forgive a few pence who have been forgiven so many pounds What wil quench hatred if the blood of Christ will not 6 Hereby they profess as that they all live in the same Family here where
the discontented person for but doing with his own as he pleaseth 4. In this is manifested the sin of a proud conceit of our own worth and deservings a sinful self-justification when Gods dispensations are severe and afflictive He who complains of Gods dealing secretly applauds his own deservings he who murmurs against Gods hand shewes that he is not angry with his own heart he alwaies saith see what have I lost how many comforts do I want but he never saith what have I done how many corruptions hath my heart which make me unfit to enjoy a fuller portion in the world All the fault is laid upon God nothing upon himself as if his sin never threw one mite into the treasury of his sufferings he counts God a hard master and himself a good servant and if it be a great sin in the courts of men to acquit the wicked and to condemn the innocent how inexcusable a wickednesse is it to condemn God and acquit our selves A discontented camplainer saith not with David I and my fathers house have sinned these sheep what have they don Nor with the humble soul The Lord is righteous and I wil bear the indignation of the Lord because I have sinned against him but flyes in the face of God in stead of falling down at his feet In one word this discontent is a shield for sin and is a sword against God 5. This sin unduly and sacrilegiously usurps Gods own seat and throne what doth he who complaines of Gods administrations but in effect profess that he would be in the room of God to order the world after his own mind and that he hath more wisdome care justice and therefore fitness to dispose of men and to alot them their portions than God himselfe Interpretatively he sayes like Absolom there is none that takes care to order mens affaires O that I were King of the world then should things be better ordered then now they are And he saith to God as that master of the feast to his self-advancing guest come down sit lower and give way to thy betters to sit above thee Whereas alas should such silly Phaetons as we but govern the world as they fable he did the chariot of the sun for one day we should set all things on fire nay should we be left to cut out our own portions and be our own carvers how soon should we cut our own fingars And how can he whose wil is the rule of rectitude do any thing unrighteously man doth a thing because its just but therefore is a thing just because God doth it far be it from God saith Elihu that God should do wickedness Jâ—b 34.10 and from the Almighty that he should commit iniquity who can be more careful then he who is more tender over his than a mother is over her sucking child who so wise as the only wise God whose eyes run to fro throughout the whole earth nay who indeed is all eye to behold all the concernments of the sons of men 6. Lastly This sin of discontentednesse with our own private alotments takes men off from minding the more publick and weighty concernments of Gods Church making them to disregard and forget it in all her sufferings and hazards what doth more then this sin cause men to mind their own and not the things of Jesus Christ and to lose the thoughts thereof in a crowd of discontented cares for themselves It is impossible for him that is overmuch in mourning for himself to be mindful of or mournful for Zion Now what an unworthy distemper is this for men to live as if God had made them only to mind their own private conditions in the world to regard only the painting of their own Cabbins though the ship be sinking and so as it may be wel with themselves to be carelesse how it fares with the whole Church of Christ We should rejoyce that God would set up a building of glory to himselfe though upon our ruins and that Christ ariseth though we fal that his kingdome comes though ours goes that he may be seene and honoured though we stand in a crowd and be hidden OBSERVATIONS 1. God hath divided Obs 1. set out for every one his portion here in the world These seducers in complaining of their part and alotment shew that God appoints to every one his dimensum or proportion that he thinks fittest for them God is the great housholder of the world and Master of that great family and as it was the custome of ancient times to divide and give to every one his portion of meat and drink and his set allowance of either whence we read Psal 11.6 of the portion of the wickeds cup so God deals out to every one what estate he thinks meetest To some he gives a Benjamins portion in the world five times so much as to others he is the soveraign disposer of us and of all our concernments and he best knowes what is best for us and to his people he ever gives them that alotment which best sutes with their obtaining of the true good himself and ever affords them if not what they would yet what they want Oh how should this consideration work us to a humble contentednesse with all our alotments and make us bring our hearts to our condition if we cannot bring our condition to our hearts In a word when we see that the condition of others is higher then ours let us consider that it is better to wear a fit garment then one much too big though golden 2. Obs 2. No estate of outward fulness can quiet the heart and stil its complaints These seducers feasted sumptuously fed themselves to the full and fared high and yet for all that they murmured and complained The rich man in the Gospel in the midst of all his abundance cryes out What shall I doe Luke 12.17 Neither the life nor the comfort of the life consists in the abundance of the things which we enjoy None complain so much as they who have the greatest plenty Though Nabal had in his house the feast of a King yet soon after his heart dyed in him and he became like a stone 1 Sam. 25.27 Nabals heart was like the kidney of a beast which though inclosed in fat is it self lean Solomon in his glory reads a lecture of the creatures vanity Ahab and Haman were as discontented in heart as great in estate vast is the disproportion between the soul and all wordly objects for they being but momentany and vanishing dead and inefficacious earthy and drossie are unsutable to the souls excellency and exigencies T is not the work of wordly abundance to take away covetousnesse but of grace in the heart the lesson of contentment must be learned in a higher Schoole than outward plenty 3. Obs 3. They who deserve worst complaine and murmur most And are most ready to thinke that they are most hardly dealt with None are so unthankful as the
all their might 3. As it enables us to pray in faith 2 Cor. 3.14 Spiritus vicarius Christi the spirit is called the spirit of faith and the spirit of Christ as it s sent from him so it sends us to him The spirit so intercedes in us on earth for the operation and framing of our prayers that it sends us to him who intercedes for us in heaven for the acceptation of our prayers through Christ we have accesse by one Spirit unto the Father Eph. 2.18 And hence the Spirit enables us to pray in faith nothing wavering Jam. 1.6 in confidence that through the faith of him our prayers shall bee successefull in such a way as our gracious father in Christ sees best for us This is called the full assurance of faith Heb. 10 22. and a praying without doubting 1 Tim. 2.8 faith applying the promise Joh. 14.13 16.23 whatsoever ye shall ask the father in my name he will give it you 4. As it enables us to pray in holinesse with pure hearts and hands He is a Spirit of holinesse his office is to make us holy wheresoever he witnesseth he washeth If he be a spirit of faith to strengthen our confidence in Christ hee is a spirit of holinesse to cause our conformity to Christ hence the spirit of grace is mentioned with the spirit of supplication As the spirit makes us come boldly before the throne of grace So he makes us come purely before it too as being a throne of glory If I regard iniquity in my heart saith David the Lord will not hear my prayer Psal 66.18 I will wash my hands in innocency so will I compasse thine altar This legall washing is Evangelically improved 1 Tim. 2.8 Lifting up holy hands and Heb. 10 22. 5. Lastly as it is enables to pray in love The spirit of love for so he is called 2 Tim. 1.17 never in prayer witnesseth Gods love to us unlesse hee drawes ours to him nay for his sake to others He never makes us lift up hands without doubting unlesse also without wrath 1 Tim. 2.8 and when hee makes us at peace with our selves Matth 5.24 hee makes us peaceable to others OBSERVATIONS 1. Obs 1. Without the spirit there 's no praying They who are totally destitute of the spirit in their natural condition can no more pray in faith then a dead man can crave help of another They may have the gift of prayer not in that state the grace of prayer All naturall men are in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brute and mute we are not sufficient of our selves to think any thing as of our selves The wicked call not upon God There 's no naturall man but is spiritually deaf and dumb If a man have not the spirit of grace hee must needs be destitute of the spirit of supplication He is a meer stranger to those prayer-graces faith fervency holinesse love c. Hee derides at prayer I mean prayer by the spirit the wicked they howl upon their beds not pray in the spirit they may say a prayer not pray a prayer as it said of Elijah who prayed in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 they doe but make a lowd noyse like a wind-instrument They are but like Balaam into whose mouth God put a word without any heat of love or zeal in his soul But why speak I of natural men when as without the acting of the spirit in our very regenerate estate all our abilities to pray are presently gone as a wheel which is turned about with an hand if the hand be taken away the wheele will soon stand still It s necessary that unto the first grace following grace be added man after he is regenerate still needeth the present effectuall conetinuall work of the spirit Preventing grace is not effectuall unlesse helped with a supply of second grace 'T is true even of the regenerate without me ye can doe nothing God giveth first the will and then the deed and continuance of doing that which is truly good Grace must be every way grace else it will be no grace at all He that hath begun a good work in us must also perfect it Phil. 1.6 Oh how heavily do even saints draw and drive when they have sin'd away the spirit of prayer When saints have yielded to sin they are like a bird whose wings are besmear'd with birdlime they cannot flye up to heaven How lamely and miserably I have sometime thought did David pray upon his murder and adultery The fire which consumed the burnt-offering came out from the Lord. Lev. 9.24 2. 2. Obs How excellent and honourable a worke is that of prayer The whole Trinity hath a worke in this holy exercise the holy ghost frameth our requests The Son offereth them up to his Father Rev. 8.3 with his incense the prayers of the Saints are offered he prayes them as it were over againe and the Father accepteth these prayers thus framed and offered up 3. As without the Spirit there is no prayer 3. Obs so without prayer a man evidently shewes himselfe to have nothing of the spirit Wherever the Spirit is there will be praying in the spirit if the Spirit live in us 't will breath in us God never yet had nor ever will have a dumb Child They who are the Lords will name him 1 Tim. 2.19 They who are saints call upon Christ 1 Cor. 1.2 Breathing is a true property of life As soon as ever Paul was converted he prayed Act. 9.11 4. Obs 4. Needs must the prayers of the saints be acceptable They are by the holy Ghost his very grones and by him our spirits are made to grone Oratio longius vulnerat quam sagitta Exod. 17.11 Prayer prevaileth not onely over Creatures but even the very Creator himselfe One faithfull mans prayer is more forcible then a whole army There is a shadow of omnipotency in prayer It was said of Luther he could do what he would Needs must that petition be granted which the framer receives The Lord cannot more be out of love with prayer then with his own will Prayer is but a kinde of Counterpane or reflexion of Gods own pleasure 5. Obs 5. How good is God to his poore saints He not onely grants their prayers but makes their prayers God doth not onely provide a gift but an hand also to take it with not a feast onely but a stomack both grace for the desire and the very grace of desire Oh how sweet also are the Conditions of the Covenant of grace God bids us pray and helps us to pray Commands us duty and enables to performe it gives worke wages and strength 6. Obs 6. It s our greatest wisdome to get and keep the Spirit If either we never had it or lose it we cannot pray 1. 'T is gotten in the ministery of the gospel The Spirit is peculiar to the Gospel and not belonging to the law if