every one according to his own works As grace is glory in the bud and glory nothing but grace blown out so sin is seminally and radically eternal shame and ignominy and that shame is nothing but sin extended and displaied So good is God that he would not suffer sin unlesse thereby he were able to make it appear shameful so much is God in love with his own glory that he would never endure any to oppose his unlesse thereby he intended to overthrow theirs God never gave any of his enemies line but to strangle themselves we read of no enemies of God but they shamed themselves Infirmitas animositatis Facites animos mens generosa capit Tu licet extre mos latè dominare per Indos c. si prava cupis si duceris irâ servitii patiere jugum tolerabis iniquas interius Claudian in paneg Theodos Non fortior judicandus est quileonem quam qui violentam in scipso inclusam feram superat iracundiam aut qui rapacissi mas volucres dejicit quam qui cupiditates avidissimas coercet aut qui Amazonem bellatricem quam qui libidiâ—cm vincit pudoris ac famae debellatricem Cicer pro Marcel Pharaoh Achitophel Haman Siserah Senacherib Julian c. How should this comfort his people in the midst of all the height and glory of his enemies Though they cannot pull them down yet they shall lay their own glory in the dust and how can God want weapons to beat his enemies who can beat them with their own 8. Men by rage and fury lay open and discover their shame when these seducers came to be raging waves fierce and impetuous in their way they soon disgraced themselves and foamed out their own shame a weak spirit is by nothing so much manifested as by wrath and passion commonly men think that anger is an effect of magnanimity whereas indeed it proceeds from weaknesse an underling to passion hath a base low built disposition to which children and women therefore called the weaker sex are more subject then men The Latines express all passion anger especially by the word impotentia impotency and weaknesse and hence Solomon Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down ad without walls what so weak and beggarly and so much at the cruel courtesie of every invader as a City without all defence Such a one is he whose raging passions sway him without controle he who scorns to be a servant to man is a slave to lust a base sensual bruitish lust The strong man according to scripture censure is he who is slow to anger nay saith Solomon Prov. 16.32 He is better then the mighty and he that ruleth his spirit then he that taketh a City had a man conquered the world without him and not his lust within him he were but in a splendid glistering servitude wel might he with Alexander sit down and weep but not because their is no other world to conquer but because their is stil another or rather because there are so many and every one so much stronger than a world I mean unmortified passions David in sparing of Saul and overcoming of himself was stronger then David when he overcame Goliah for killing of Goliah he was but promised to be Sauls son in law but by subduing his own passion Saul deservedly conjectures that David should be his successor and now I know wel saith Saul that thou shalt surely be King c. Saul seeing in David a power to govern his own affections foresaw that David was fit to rule a whole kingdome but how unfit was Saul to be King of Israel who was not a King over but a slave to his own passion A swine in an Emperors robe is most uncomly and so is he who is a ruler over men without him and a vassal to beasts within him Men account it the greatest disgrace to be looked upon and called fools but the spirit of God makes wrath and passion the fools coat or badge frequently do we read of a fools wrath Prov. 12.16 a fools wrath is presently known so Pro. 27.3 a fools wrath is mentioned for its heaviness He that is hasty of spirit exalteth folly And anger resteth in the bosome of fools saith Solomon Eccles 7.9 it s loved cherished delighted in as a thing laid in a mans bosome and it resteth there it departeth not a wise man useth anger as physick in its proper time but a fool useth it as his constant dyet It s an inmate to a fool t is but a passenger through the heart of a wise man it doth not lodg in it all night Ephes 4.26 It s a mans prudence to defer his anger and his glory to passe over a transgression Prov. 19.11 and James calls it the meeknesse of wisdome cap. 3.13 A governour of his passion is by some called angelus in carne yea deus terrestris no lamb was ever so meek as was he who was wisdome itself He that is slow to anger is of great understanding Prov. 14.29 Nor doth the shame of these slaves to passion only appear in their name and estimate for folly but in the shameful effects of this rage where it mastereth any A stone is heavy saith Solomon and the sand is weighty but a fools wrath is heavier than them both Prov. 27.3 A fool having no wisdom to moderate his passion or to keep it as a wise man doth from falling with its full weight Let a bear robbed of her whelps meet a man saith he rather then a fool in his folly This cruellest of beasts shews not so much rage as a man in his fury how oft hath rage whetted tongue teeth swords prepared snares poisons fires c. for destruction How little doth it distinguish twixt friends and foes sweeping away parents children brethren with its torrent it regards neither venerable old age nor the tendernesse of age or sex nor favours received nor vertue and piety It s a short madnesse and an inter-regnum and eclipse of reason forgetting even the ruin and destruction of the very party in whom it swayeth it making him neither to feel nor fear mutilations wounds deaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incomparabiliter salubriusest etiam irae justae pulsanti non aperire penetrale cordis quam admittere non facile recessuram et perventuram De surculo ad â—â—â—bem c. Aug. â—p 149. it makes a man to put off himself changing him into a monster and as if he were to put on a vizar upon a stage as Basil expresseth it it represents him another from himself with eyes flaming mouth foaming teeth grinding colour distempered c. Christians as you love true honour beware of being inslav'd to passion especially this of wrath and troublesomenesse to others stop its entrance take heed as Augustine excellently when just anger knocks at the door that the unjust croud not in with it from a twig 't wil grow to a
invidentium natura ut malin◠propria mala pati quam aliena bona intueri Mend in 1 Sam. 5. Quanto ille qui invidetur successu meliore profecerit tanto invidus in majus incendium livoris ignibus inardescit Cypr. lib. de Zel. Liv. Non illos malos faciendo sed istis bona quibus mali facillimè possunt invidere largiendo incitesse dicitur ad odium August in loc and dreamed that he should be higher then they in his worldly condition the Israelites likewise were envied because they increased more then Egyptians David by Saul because the women ascribed more thousands to him then to Saul Moses by Miriam and Aaron because by God advanced above them and here Moses and Aaron by Corah and his Complices because of their Superiority The object of hatred is oft the sin of others but of envy alway the Excellency of others either real or seeming of body mind estate fame c. the cause thereof being pride or an inordinate self-love the Envious ever deeming his own Excellency by anothers happiness to be diminish'd and obscured Thus the elder brother Luke 25. deemed himself wronged by the love which his father shewed to the younger and by reason of Envy against his brothers he forgets his fathers bounty to himself and he who had received all his fathers inheritance denyes that ever his father had given him a kid Of all sinners the Envious is most his own scourge and torment He had rather suffer misery then see others in prosperity as some have noted of the Philistims who could hardly be brought by the smart of their own distresses to send the Ark back to Israel Psal 105.25 it s said that God turned the heart of the Egyptians to hate his people But as Augustin well notes not by making the heart of the Egyptians evil but the Estate of the Israelites prosperous What a moth to the soul saith Cyprian is Envy Qualis est animi tinea in malum proprium bona aliena convertere aliorum gloriam facere suam poeham velut quosdam pectori suo admo ere carnifices c. Cypr. de zel liv to turn anothers good into our own hurt to make anothers glory our own punishment The meditation of this cursed distemper of the Envious may provoke us to contentation in a low condition They are high Towers upon which the lightnings of Envy falls It◠oftentimes a mercy to be in misery How many righteous and well-deserving persons have been made faulty and guilty only for their being wealthy and honourable How abundantly doth the sweet safety of a retired life recompence for all that obscurity which seems to debase it How oft have I known those who have lived in envyed honour to envy those who have lived in safe obscurity 10 Heretical Seducers Observ 10. are commonly turbulent and seditious They here followed Corah in his opposing of Authority They who deny the only Lord God as these Seducers did will make nothing of despising Dominion They who oppose Gods Dominion will never regard mans Impious men will not be obedient Subjects The order of obedience prescribed by the Apostle 1 Pet. 2.17 is first to fear God Prov. 24.21 Cunctus totius orbis clerus imperio Magistratus Civilis ex emptus L. 2. decret Tit. 2. Imperator quod habet totum habetà nobis in potestate nostra est ut demu◠imperium cui volumus Hadrian in epist ad Archiep. Treu. Mogunt Colon. and then to honour the King My son saith Solomon fear thou the Lord and the King The Romish off spring of Antichrist who throw off and deprave the Law of God will not submit to Civil Authority They openly teach that the Clergy is exempted from the power of the Magistrate So long as the Arch Heretick the Pope lives Corah and these Seducers will never dye In one Pope are many Corahs Seducers Rebels Libertines He usurps a Dominion over all the Princes in the world he makes himself the Sun and from him as the fountain of light he pretends that all Civil Governors as the Moon borrow their light to himself he saith is given all power in heaven and in earth and as profanely he applies that passage Psal 72.8 He shall have Dominion from Sea to Sea and from the River unto the ends of the earth And that of Prov. 8 15. By me Kings reign And when he speaks concerning the distribution of Empires and Kingdoms he imitates his Father in these words They are delivered to me and to whomsoever I will I give them It would be endless and in some respect needless as having toucht upon this sad Subject before to relate the many bloody machinations and murtherous enterprises of the Popes cut-throats and Emissaries against the persons of Christian Princes Under the wing of this whore of Babylon in the nest of the Popes chair Pag. 179 180 181. having been hacht those stabbings poysonings powder plots and which is worse the defence of all these by his Janizaries the Jesuits in their writings in blood which have fill'd the ears and hearts of true Christians with horror and amazement Nor would it be unsutable to the present Subject to mention the seditious turbulency of the Heretical crew of Anabaptists of late years who to all their other erroneous Tenets adde this that before the day of Judgment Christ should have a worldly kingdome erected where the Saints onely were to have dominion and Magistracy was to be rooted out and with what an inundation of blood these idle and at first neglected dreams and opinions have filled Europe the Histories of the last age have related to us and the Lord grant that we who have read and not been warned by them may never our selves become an History to the age which shall come after us I say no more Of this more page 638. Part 1. 11. It s a sin for those who are uncalled Observ 11. to thrust themselves into the office of the Ministry Hudson 137. Corahs sin was his endeavour to invade the Priesthood Seek ye the Priesthood also saith Moses to him Numb 16.10 And because all the Lords people were holy as Corah alledgeth vers 3. therefore he pretends that others had as much right to discharge the office and function of Aaron as Aaron himself had and that since the people had an holiness by vocation to grace whereby the Israelites were distinguisht from other Nations there needed no holiness of special consecration to distinguish the Priest from other Israelites Now that this sin of Corah which was an invasion of the Priests office may still be committed in the times of the New Testament is clear because the Apostle reproves it in these seducers And that it can be no other way committed in the times of the Gospel but by intrusion of uncalled persons into the Ministry of the Gospel is say * See Mr. Ly fords judicious Discourse some as plain because
which men compared to trees are said to yeild 1. The fruits of the Sanctifying Spirit of God Graces and Works brought forth in the hearts and lives of the Saints called fruits because they come from the Spirit of God as fruit from the tree and are as pleasing to him as the pleasantest fruit is to us Thus we read of the fruits of the Spirit Gal. 5.22 and Fruits of Righteousness Phil. 1.11 Fruits meet for Repentance Matth. 3.8 All comprehended by Paul Ephes 5.9 where he saith The fruit of the Spirit is in all Goodness Righteousness Truth Goodness being that quality contrary to Malice or naughtiness whereby a sinner is evil in himself Righteousness opposed to Injustice whereby one is hurtful and injurious to others Truth opposed to Errors Heresies Hypocrisie c. 3 There are fruits which in themselves and their own nature are bitter corrupt poysonful put forth not only by a corrupt tree but by it as such evil propter fieri in themselves and their own nature such fruits by which the false Prophets were known and whereby men may be known to be wicked men Grapes of Gall and bitter clusters Deut. 32.32 Such works of the flesh as Paul mentions Gal. 5.19 Adultery Fornication Vncleanness Laesciviousness Idolatry Witcheraft Hatred c. 3 There are other fruits which are not evil in themselvs unlawful or intrinsecally evil in their own substance and nature propter esse and fieri because they are or are done but because they grow upon such trees by reason whereof something which should make the production of them good is omitted and sundry deffects cleave unto them and they have evil cast upon them by the agent And sundry fruits of this sort and rank there may be upon such trees as Jude speaks of As 1 The Fruits of gifts parts and abilities in matters of Religion as preaching praying utterance of these speaks Christ Matth. 7.22 Many shall say in that day Lord have we not Prophesied c. And 1 Cor. 12.1 they are called Spiritual Gifts wrought by the Spirit but are not Sanctificantia but Ministrantia not so sanctifying him in whom but helping those for whom they are as a rich man may bestow good and dainty dyet upon a poor woman that nurseth his child not for her own sake but that his child may suck good milk from her such fruits as these indeed may beautifie Grace but yet Grace must sanctifie them These may make us profitable to men not acceptable to God 2 The second sort of these fruits which these trees might bear is a temporary faith Oâ—thodox or sound judgment assent to that which is the very Truth of Gods Word that there is a God infinite in all his glorious Perfections that there are three Persons that Christ was God and man c. and that all who believe in him shall be saved Thus some unconverted are said to beleeve for a while Luke 8.13 thus Simon Magus and Demas believed these fruits are good in their kind and without them there can be no holinesse of life nor happinesse after death and yet they are not good enough they not purifying the heart but only perfecting the understanding they being poured only on the head not running down like Aarons oyntment to the heart and other parts though making a man Protestant in doctrin yet leaving him to be a recusant in his life carrying him out to believe the word as faithful but not to embrace it as worthy of all acceptation to shine with light but not to burn with or work by love 3. A third sort of these fruits might be some heated affections sweet motions receiving the word with joy a finding some sweetnesse in the ordinances Matth. 13.20 John 5.35 Matth. 27.3 1 Kings 21. Ezek. 33.32 Ezekiel was to his hearers as a lovely song of one that hath a pleasant voice They who shall be cast into utter darknesse may for a season rejoyce in the light and may have sorrow and grief about sin The Israelites were oft deep in their humiliations Psal 78.4 7. they sought God and returned enquired early after God Ahab humbled himself And yet these fruits are not the best they may spring up from a root not good the pleasantnesse or sadnesse of the matter of any doctrine may cause sutable affections of joy or sorrow the novelty or rarity of a doctrine may much delight or the dexterity and ability of the deliverer the sutablenesss of a clearly discovered truth to a hearers understanding the apprehension of the goodnesse of spiritual things may stir up some flashing desires thus they cried out Lord give us ever more this bread thus Balaam desires to die the death of the righteous yea as some have observed corrupt lusts in men such as pride and self-seeking may produce great affections in holy duties The desire of applause may make men in publick administrations enlarged in their affections The more excellent a Prayer or Sermon is the more carnal the heart of the performer may be the stronger the invention is the weaker the grace may be and as ground full of mines of Gold is oft barren of grasse so a heart ful of grace may it may be barren of the ornaments of words and expressions 4. A fourth sort of fruits born even by these afterward apostates might be external appearances of conformity to the Law of God in avoiding of all open and scandalous courses and in performing the visible and outside acts of obedience Thus the Pharisee was not an Extortioner unjust an Adulterer Paul Matth 18.11 Phil. 3. touching the law was blameless the young man professed he had kept the Law in the letter of it from his youth The Pharisees paid Tithes exactly abhorred idolatry made long prayers and frequent were strict in the outward observation of the Sabboth professed chastity temperance c. Thus it 's said of these very Apostates that they had escap'd the pollutions of the world 2 Pet. 2.20 and 22. that they had been washed And these fruits of outward conformity to the Law of God are highly commendable sincerity of grace can neither be nor be known without them by them it resolves as Elijah said to shew it self they are commanded by God 1 King 18.15 who though he commands not the godly to fulfill the Law perfectly yet permits them not to break it wilfully and though by the presence of external obedience we cannot conclude salvation yet by the absence thereof we may conclude damnation to follow these honour God benefit others Though our righteousnesse satisfies not justice yet in our unrighteousnesse we cannot be saved without injustice nor is any man called a good man for the good which he hath but the good which he doth outward obedience strengthens true grace where it is and is necessary to preserve a justified estate though not as deserving it yet as removing that which would destroy it And yet all these fruits the acts of externall obedience
had those heroick gifts and Kingly abilities of wisdom valour c. infused into him which enabled him to discharge his place of Government He who formerly sought asses now spent his thoughts about preserving his Kingdom When David was anointed King by Samuel it s said that the spirit of God came upon him 1 Sam. 16.13 which furnish'd him with gifts as of sanctification wherewith though formerly he were endowed Nâ—m 11.17 2 King 2.15 Exod. 18.21 Deut. 1.13 yet possibly not in so great a measure as now so of Regiment and Government and it may be of Prophesie and Poesie 3 In that due respect or honour which is yeilded to them This is first Internall consisting 1. in an honorable opinion and high estimation of them Despising and thinking evil with the heart will make way for despising and speaking evil with the tongue The people thought David worth ten thousand of them Num. 16.3 It was Corahh's sin to think for else he had not said as he did that Moses and Aaron were no more excellent then the rest of the people 2. This internal honour stands in a reverent and awfull fear of them a duty which we owe to our Parents either by nature or analogy Lev. 19.3 Secondly Externall as 1. To rise up when the person of the Magistrate is in presence Job 29.8 2 as in most Countries to uncover the head 3 To bow the body 2 Sam. 24.20 the knee Gen. 41.43 4 To stand Exod. 18.13 2 King 5.25 5 To be silent when he speaks and to attend Job 29.9 10. 6. To use words of submissivenesse as Gen. 42.10 They call Joseph My Lord and themselves ver 13. his servants 7 To obey Josh 1.6 though in the Lord Ephes 6.1 8 To pray for the Magistrate 1 Tim. 2.1 2. 4 Lawyers and Polititians mention sundry jura Majestatis Vid. Bodin de Repub. l. 1. c. 10 or Rights belonging to Majestie As 1. The giving of Lawes Arnisseum l. 2. de jur Majest c. 1. n. 8. 2 The exercise of supreme Jurisdiction beyond which there is no appeal 3. The power of the Militia 4 Receiving Tribute of Lands Cusâ—â—me from the Sea Subsidie of Goods 5 The liberty of Hunting 6 A propriety in such things as have no rightfull owners to claim them 7. The deriving of Honours Gen. 41.41 42 8 The coyning of Money To which may added that State or port sutable to their places in respect of Attendance Diet Apparel Buildings c. In the second Branch of Explication we are to enquire what was the sin of speaking evil of Dignities These words speak evil are in the Original one word Idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterius â—â—mam laedere maledictis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blaspheme It signifies properly to hurt ones name by defamation or slander And though it be now appropriated to a dishonour offered to Gods name yet it 's frequently in Scripture spoken of defaming or evill speaking against man as 1 Cor 4.13 Being defamed evil spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemed we intreat and 1 Pet. 4.4 Wherein they think it strange that ye run not with them to the same excesse of riot Tit. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blaspheming or speaking evill of you So Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we be slanderously reported And here in this place the word is spoken concerning the defaming or speaking evill of persons in authority A sin with which the Seducers are in this place charged they being such who because they could not by the power of their hand remove and displace Magistrates would do their utmost to blast and abuse them by the poyson of their tongue This sin of speaking evill of Dignities may be severall wayes committed Sometimes more secretly by whispering onely or libelling for fear of censure scandals of Governors have seldome any fathers they kill and make no report they steal away reputation Sometimes more openly and before any promiscuously and both these wayes of evil speaking may be in a way either of murmuring or of mutining Of murmuring When the people are in any distresse Hominibus injuriâ affectis aut pro merito minimè evectis promptum est in viros principes debacchari animi sui acerbitatem exspuâ—ri Riv. in Exod par 2. pag. 71. col 2. oft the first stone of complaint is thrown against the Magistrate The Israelites want water and they pray not to God but murmur against Moses as if he had made the waters bitter and the wildernesse dry It s a Kingly condition to deserve well and hear ill If men prosper never so much they only applaud themselves if they suffer never so little they murmur against their Rulers Of mutining Sometimes men so speak evill Magistracy as to raise up evil against them Murmurers offend out of impatiency mutiners out of envie By the former Governors are taxed for not taking enough Numb 16.3 by the later for taking too much upon them though Moses's command was a burden to him yet was it an ey-sore to others Corah and his company This sin offends both by uttering against Rulers things false and evill thus Absolom unworthily traduceth his Fathers Government 2 Sam. 15.3 by telling the Israelites that there was no man deputed of the King to hear them and Shimei cursed and reviled David 2 Sam. 16.7 by calling him bloudy man and man of Belial And things true and good falsly and evilly as sometimes though reporting yet lessening extenuating and detracting from their good actions or depraving them as done of bad intents for bad ends or in hypocrisie by uncovering their secret infirmities by amplifying and aggravating their faults affirming that miscarriage to be deliberately done which was done rashly or presumptuously which was done weakly c. The sinfulnesse of this evil speaking appears severall wayes See Part 1 pag. 130 131. concerning the sin of despising dominion 1. By its notorious thwarting and opposing the evident commands of Scripture Exod. 22.28 Thou shalt not revile the gods nor curse the Ruler of thy people Eccles 10.20 A Text cited by Paul himself Acts 23.5 who there as I humbly conceive apologizeth for himself for his sudden and unadvised expression in calling the high Priest a whited wall the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not signifying I knew not absolutely but I wist not I considered not I heeded not I took not sufficient notice how he was the high Priest q.d. In my haste I termed him whited wall which term I confesse might wel have been spared not because it was false but not fit nor consonant to that which is written Honour the King 1 Pet. 2.17 Render to all their dues c. Honour to whom honour Rom. 13.7 The will of God against all pretexts imaginable should be the end of all strife 2 Because the speaking evil of Dignities is the speaking evil of God himself who ordained them Pro. 17.5
conceive that Satan is principally called 1 Pet. 5.8 Our Adversary in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that properly signifies an Adversary pleading or contending against another before a Judg in judgment in which sense it s used Matth. 5.25 Lest thy adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver thee to the Judg c. so Luke 12.58 When thou goest with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate so that when the Apostle calls the Divel Our adversary he intends that he is our adversary by way of accusing us before the Judg of Heaven and earth And very fitly may this our Accuser be called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary in judgment because he who contends with another before a Judg commonly labours to pervert his cause by slanders and false accusation which as hath been said aptly agrees to this our adversary and hence it may be 1 Chron. 21.1 Job 1 6. Zâ—ch 3. â— that when the Septuagint meet in the Old Testament with the Hebrew word Satan an adversary they translate it by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false accuser Thirdly Our enemy is here called the Divel or false Accuser because he accuseth one man to another stirring up hereby strife and contention between man and man and as sometimes he accuseth the Godly to one another as plain hearted Mephibosheth to David his Divellish stratagem in these times so most commonly he accuseth the Godly to the wicked Thus he accused Joseph of Incontinency David of Treason Daniel of Disobedience Elijah of troubling Israel Jeremy of revolting Amos of preaching against the King the Apostles of Sedition Rebellion alteration of Lawes Paul was accused to be a pestilent fellow and one that taught against the Law of Moses Christ himself was accused of Gluttony Sorcery Sedition and how skilful a Master he is in this hellish Art of false accusation appears in that he accuseth the Faithful though never so innocent devising what he cannot find Jer. 18.18 nay not only though they are but even because they are holy for the matter of their God for Praying Hearing Fasting keeping Sabbath Preaching the Truth He accuseth them oft by those who are tyed to them by dearest relations David of Injustice by Absolom He accuseth all the Godly for one mans offence Thus they are all c. nay for a personal failing in one or two he accuseth the whole Religion it self railing against the Sun because one hath stumbled in the Sun-shine He hath an Art to accuse for that whereof himself and his are most guilty thus he accused Joseph of Incontinency Elijah of troubling Israel Christ of being an enemy to Cesar yea of that to which the Accused are most contrary as in those instances appears accusing even the Sun of darkness And God hereby makes their integrity more apparant either here or hereafter Slanders are but as soap which though it soyles for the present yet it makes way for whiteness The Sun of their good fame shall break out gloriously from under the cloud of slanders God will bring forth their righteousness as the light Psal 37.6 and their judgment as the noon day yea which is the greater advantage the smutchings of slanders shall brighten the Graces of Gods people their Humility Peace Watchfulness Faith The tongues of sinners are but as brushes or rubbers to fetch off the dust which is but too ready to fall upon the graces of Saints The Divel is Satan and therefore he is a Divel he is an Adversary to Christ to Holiness what will not malice say Now Christ is gone beyond Satans reach he throwes the dirt of slanders upon his pictures and on them most that are fairest and most resemble him he loves to trouble them in their way whom he cannot hinder of the end The Divel is a Serpent and therefore he is an Accuser he hath subtilty to invent as well as malice to utter his slanders He is the god of the world and hath the tongues of wicked men at his command if he saith to one Go it goeth c. He hath found the successfulness of this Engine of accusation he hath murdered thousands with it and thereby ever brought Religion into suspition and disgrace he hath many receivers he wil therefore thieve away the names of Saints his calumnies easily enter and hardly depart Fourthly This adversary may here be called a Divel an Accuser because he accuseth a man to himself and that in two respects 1 He makes a man think better of himself then he should tells him he is going to Dothan when he is going to Samaria that the way to Hell is the ready way to Heaven As Absolom told the people flatteringly Thy cause is good so he Thy case is happy Strangling them oft with a silken halter 2 He makes men think their estate worse then it is by stretching the sins which he hath drawen them to commit beyond all the measure of Mercy and possibility of pardon to bring the sinner to despair Thus he dealt with Cain and Judas He who once told men they might repent when they would and it would be time enough hereafter to call for Mercy now affrights them with apprehensions that the day of Grace is at an end and that it is too late to make their peace with God He who was of late a tempting is now a tormenting Divel Hitherto of the Explication of this first part the parties contending the Observations follow OBSERVATIONS 1. Observ 1. The higher our Eminency is the greater should be our humility The more glorious any one is for Endowments the more humble should he be in the beholding them This Eminently glorious Angel this Archangel hath Humility stampt upon his name By it he doth not ask Know you not who I am or Who is so great as I but Quis sicut Dominus Who is like the Lord The more thou art above others in the height of place the more shouldst thou go beyond them in the grace of humble-mindedness Humility is an Angelical Grace No Creature so high as an Archangel no Creature so humble as he and the highest is the humblest Angel None so low as the Divel and none so proud as he The Divel tempts Christ to worship him the Archangel worships Christ We must though high take heed of high-mind edness When we shine most with outward glory we must not know it know it we must so as to be thankfulâ— not so as to be proud What have we that we have not received The more we have received as the greater shall be our account so the greater should be our acknowledgment They who partake of most gifts do but proclaim ' like beggars that they have oâ—tâ—est been at the door of mercy When any great performance hath been wrought by us we should â—ear to arrogate the praise thereof to our selves herein imitating Joab who when he had as good as taken Rabbah the Royal City 2
but not with his heart and that little he bestowes upon them is not to recompence hypocritical but to encourage sincere obedience on Jer. 35.19 God often as Calvin saith rewarding the shadow to shew how the substance of vertue would please him Wicked men are hence 1. Cautioned not to leave holy duties undone The certainty of their sinning in performing them must not Simon Magus was commanded to pray Acts 8.22 cannot abrogate the Law of God which enjoynes them Nor is our duty impaired with our power to serve the Lord. When a thing done is evil not in its substance and because it is done but because of our irregular manner of performing of it we ought still to do it notwithstanding the defects cleaving to it 2 They should likewise hereby be made willing to go out of themselves to Jesus Christ for his spirit and merit Till Paul saw all that he could do to be but dung and dogs meat he never could duly esteem the excellency of the knowledg of Christ Till we account our owne righteousness to be but filthy rags we shall never esteeme Christs to be a beautiful robe 6. Observ 6. Envy is a pernicious and yet a groundless and foolish wickedness It was the entrance of Cains way and the in-let of his murder It 's a sin that breaks both Tables at once the first by discontent with God the latter by injuriousness to man Who is able to stand before Envy Cant. 8 6. Calamitas sine remedio est odis se foelicem Cypr. lib. de Zelo Livore Adhuc divitem malicia non descrit quem jam possidet poena qui non se ad Lazarum duci postulat sed ad se Lazarum â—ult deduci Chrysel Ser. 122. It 's as jealousie cruel as the grave it 's a Calamity without a Remedy Some understand that request of the rich Glutton that Lazarus might be sent to him with water to cool his tongue to proceed from Envy he desiring rather that Lazarus should be tormented with him then himself eased by Lazarus and he craving not that he should be carryed to Lazarus but that Lazarus should be sent to him It was the cruelty of Envy that sold innocent Joseph and that sought the destruction of good David From Envy it was that the Divel overthrew our first Parents and by it he puts Cain upon killing his innocent Brother and the Jewes upon murdering the holyest person in the world Plainly also doth this Envy of Cain discover the groundlesness of this sin The fault of Abel was not that he had hurt Cain Nusquiam melius invidos torqucre poteritis quà m virtutibus gloriae serviendo Aug. Ser. 18. ad frat in Erem but that God accepted Abel Truly is Envy therefore said to be worse then Covetousness The Covetous is only unwilling to distribute his own goods but he loves to see others communicate theirs but the Envious neither will do good himself nor is willing that others should do so he is angry that God is so bountiful It s worse then hatred and anger for these in desiring the hurt of another have their rise from the Offence which is offered by him but Envy hath its rise meerly from its own malignity Risus abest omnis nisi quem fecere dolores Successus hominum carpÃtque et carpitur una Supplicâ—úmque suum est And in some respect it 's the worst of all sins for when the Divel tempts to them he draws men by the bait of some delight but the Envious he catcheth without a bait for Envy is made up of bitterness and vexation Other mens welfare is the envious mans wound To him the Vine brings forth Thorns and the Fig-tree Thistles De melioratione deterioranâ—â—r sola miseria invidiâ caret Nothing but misery pleaseth him nor is any thing but misery spared by him Every smile of another fetcheth a sigh from him To him bitter things are sweet and sweet bitter And whereas the enjoyment of good is unpleasant without a companion Nuliius rei possessio jucunda sine socio Senec. One seeing an envious man very sad said I know not whether this man hath received some hurt or another some good the Envious had rather want any good then that another should share with him A certain Prince they say promised an Envious and a Covetous man that he would give them whatsoever they desired of him upon this condition that he who ask'd last should have twice so much as he who ask'd first when both were unwilling therefore to ask first the Prince commands the Envious man to ask in the first place and his request was that one of his own eyes might be put out that so both the other mans eyes might be put out also Superbia mihi aufert-Deum invidia prâ—ximum ira meipsum Hug. de S. Vict. August in loc Non illos malos faciendo sed istis bona quibus mali facillimè pessent invidere largiendo incitasse dicitur ad odium How contrary is Envy to Charity which without my labour makes all the happiness of another mine own Hence Envy is said to take away from every man his Neighbour It s said Psal 105.25 that God turned the heart of the Egyptians to hate his people which God did as Augustin interprets it not by making the Egyptians evil but by bestowing upon the Israelites those good things for which the wicked were ready to envy them To conclude envy is its own punishment a saw a scourge not so much to him upon whom it is set as to him in whom it is It 's a moth which breeds in us and corrupts us 'T is a natural sin The spirit that dwelleth in us lusteth to envy Saints have been overtaken with it Peter Joh. 21.20 21. Joshuah Numb 11.29 Qui faucibus invidiae carere desiderat illam haereditatem appetat quam numerus possidentium non angustat Greg. Let us labour against it To help us herein let us love such good things which one yea many may have without the detriment of others which may be enjoyed by be distributed to every one without diminution and withal beat down the love of our selves and the apprehension of our own Excellency Could we understand our owne baseness and unworthiness we should not envy those who are above us but wonder that any should be below us 7 There is no measuring of Gods love by outward events Observ 7. Wicked Cain stands over bleeding Abel whose Sacrifice was first accepted and now himself sacrificed Death was denounced as a curse for sin yet behold it first lights upon a Saint No man knows love or hatred by any thing which befals the outward man We cannot read or understand Gods heart by any thing he dispenseth outwardly with his hand Eccles 9.1 He oft suffers an Abel to be killed in love and a Cain to survive in hatred Prosperity and impunity often slay the sinner when
Seducers live in sin notwithstanding Grace and are overwhelmed in wo and deprived of Grace Of this before pag. 334. part 1 No poyson is so deadly as that which is extracted out of Grace Abused mercy pleads against a sinner most perswasively Oh that they who are so fearless when they sin would consider how fearful they shall be when they have sinned They who when they are tempted fear no wrath no death after ward will be ready to say with Cain Every one who meets us will kill us The way to be bold when the wicked shall be afraid is to be afraid when the wicked are bold He who is afraid of sin shall not feel punishment 11. Observ 11. They who most plead for liberty exercise most cruelty None would rule so much and so bloodily as they who deny others to rule altogether These Seducers who despised Dominions and spake evill of Dignities for all that walk'd in the way of Cain They who would have all others to be cyphers to do nothing would themselves be Cains to do too much Their little finger was heavier then the Magistrates loynes They who shall peruse the Writings of Austin concerning the Donatists and among them the Circumcellious as also the relations of others concerning the Anabaptists of Germany shall find both these Sects to be bloody Commentators upon this Truth They who abrogate the Law of God will indure no Law but that of their own making Though they have cryed out of persecution and complain'd of restraint when they have been under the power of others yet they have most tyrannized over the Spiritual and Civil Liberties of others when they have gotten the power into their owne hands And its impossible that they should rule gently and meekly who are themselves ruled and ordered by Satan that cruel one They who are not delivered from the hand of this enemy will neither serve God in righteousness and holiness themselves nor suffer others to do so Nor will any be so unwilling that others should have liberty in holiness as they who most love and allow liberty in sin This for the amplification of the wickedness and wo of these Seducers from this first example viz. of Cain 2. I come to speak thereof as set forth by that of Balaam in these words And ran greedily after the Error of Balaam for a reward EXPLICATION Three things are here to be opened 1. Their guide Balaam 2. The example he set before them Erring for Reward 3. The manner of their following this Example set forth in their running greedily after the same 1. For the first Their Guide was Balaam Concerning his practice and punishment it will be more proper to speak in the following part Touching his Country Parentage and Office I shall speak briefly in this 1. For his Country We read Deut. 23.4 That it was Mesopotamia and that the Town or particular place of Mesopotamia where he resided was Pethor and of himself he saith Numb 23.7 Balac the King of Moab hath brought me from Aram out of the Mountaines of the East This Mesopotamia and Aram or Syria are used indifferently sometimes the one for the other Non solum â— quòd aliqua tan tum Syriae particula sit quae â— dicitur Mesopotamia prâ—prie dicta sed quòd maxima Syriae pars tota sit Mesopotamia inter amnis viz. inter Euphratem Tygrim Pined in Job 23 and not only because some smal part of Syria is Mesopotamia properly so called but because the greatest part of Syria is called Mesopotamia or the Region lying between those two great Rivers Tygris and Euphrates Some there are who have thought that this Balaam was a Midianite and their reason is because Numb 31.8 and Josh 13.22 it s said that he was slain with the Midianites when the Israelites destroyed them Of this opinion is Masius one of the Learnedst among the Pontifician Expositors Pineda in his Comment upon Job seeming also inclinable to it for though the Scripture tels us that he was of Aram or Mesopotamia yet say they under the name of Aram or Mesopotamia largely taken is contained so large a tract of Countries as takes in Midian and some conceive that he speaks himself to be of Aram to gain the more honour and credit to himself because the Aramites and Caldeans were in those dayes most famous for Divining and Astrologie But whether his abode among the Midianites was by reason that Midian was his Countrey or whether he took the Midianites in his way homeward from the King of Moab to give them counsel to draw Israel to sin or whether he returned to them again from his Country of Aram or Mesopotamia to receive his wages I determine not sure I am it was a most just retribution of providence that he should be among the Midianites when they were destroyed Numb 31.16 their Counsellor in sin deserving to be their copartner in punishment Numb 22.5 Mich. 6.5 Quia Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatur Balâ—am faisse silium Bâ—sor licâ—t Num. 22. dicatur filius Beor et aut hic positus est vox Bosor pro Beor aut utroque nomine vocabatur Salmer Gen. 26 34. Gen. 36.2 Josh 7.1 1 Chron. 2.5 1 Chron. 8.31 33. Judg. 6.32 2 Sam. 11.21 2. For the Parentage of Balaam the Scripture tells us that he was the son of Beor and 2 Pet. 2.15 he is called Balaam the son of Bosor How could both be true The Vulgar Translation renders the place Balaam ex Bosor Balaam of Bosor as if Bosor were the name of a place where Balaam lived But the words in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear that interpretation but must necessarily denote not the place but parent of Balaam as some of the Papists themselves notwithstanding their Zeal for their Translation are forced to grant And whereas the father of Balaam is Numb 22.5 Mich. 6.5 called Beor not Bosor it s conceived by some that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had two names viz. Beor and Bosor this bestowing of two names on one man being frequent in Scripture thus the wife of Esau is called both Bathshemath and Adah the son of Zerah is called both Zimri and Zabdi Mephibosheth is called Merib-baal Ishbosheth is called Esh-Baal Jerubbaal Jerubesheth Others answer That the word Beor is here put for Bosor 2 King 15.29 1 Chron. 5.6 1 Chron. 2.9 Maâ—th 1.3 Josh 24.30 Judg. 2.9 which mutations of proper names are frequent so Tiglath Pileser is called Tilgath Pilneser Ram is called Aram the place where Joshâ—ah was buried is called both Timnath heres and Timnath serah c. 3. For the Office of Balaam he is called both a Prophet and a Sooth-sayer or Diviner A Prophet he is expresly called by Peter 2 Pet. 2.16 and in the story of Balaam set down by Moses there is frequent mention of his
in the coldest winter the brightest Stars in the darkest night Phil. 2.15 In the mids of a crooked and perverse nation the godly shine as lights Lots righteous soul was vexed with the unclean conversation of the wicked and Davids eyes ran down with rivers of tears when he saw Gods Law broken What a work of power is it that a sea of ungodliness should in stead of damping redouble the heat of a Saints love to holinesse Aut inveniet sine crimine aut tollet sine patrocinâ—e Aug. Further God will hereby either better the wicked or render them inexcusable either their living among his people shall change or condemn them either the holy conversation of Saints shall turn the hearts or stop the mouths of sinners they shall not be able to plead ignorance of their duty when they have been instructed by the language of lip and life Though Noah by preparing the Ark saved his own house yet he condemned the world Heb. 11.7 To conclude by the company of wicked men God makes his people more prize communion with himself long for heaven where there shall be neither sin nor sinner to molest them where they shall no longer sojourn in Meshech Psal 120 5 6. nor dwell in the tents of Kedar nor their souls with them which hate peace Heaven would not be sweet if the world were not bitter nor the company of Saints in glory be so desirable were it not for the unkindness of and vexation by sinners on earth Oh how sweet will that condition be where all the society shall be of one mind How melodious that chore which shall ever sing without any jarring any discord Till which condition let us what ever our times where ever we abide neither impatiently complain of God nor sinfully comply with the ungodly but account it our duty to do the wicked what good we can if we cannot do them what good we would to be careful that they maynot and comforted that they cannot do us that harm they would but contrarily both by their company yea and unkindnesses that good they would not 7. Feasting is not ever unlawful The Christians here are not blamed for their chear Observ 7. but warned of their guests The holiest men in Scripture we read have made Feasts as Abraham Lot Isaac David Solomon Gen. 19.3 21.8 36.30 Nehemiah also and Ezra Nehem. 8.10 commanded the people to eat the fat and drink the sweet and send portions unto them for whom nothing was prepared 2 Sam. 3.20 Luke 5.29 John 2.1.8 And more then once I read of our Saviours honouring of a feast with his presence God hath provided not only for our necessity but also lawful delight and his bounty reacheth not only to our being but honest solace nor doth it only give us naked lives but lives clothed with many comforts that we may more then live even live cheerfull When Christs mother told him they had no Wine he turns Water into Wine even to a very great proportion he thought it not enough that they should have water to quench their thirst he gives them also Wine to chear their spirits and it being at a feast that quantity which at another time had been superfluous was now but necessary A man may be angry so he sin not and take lawful delights so he surfet not why hath God given man such choice of earthly delights but for his use Some observe that God hath made more creatures serving for the delights of man then for his necessity and certainly he hath made nothing in vain The whole Earth full of his goodness is a well-furnisht table if we altogether fast we shew our selves but sullen guests some indeed have run from the world and to avoid the danger of pleasure have changed places of plenty for solitary and barren mountains and deserts but may not the world be in a desart a boyling desire in a neglected body Did not Hierom find Rome in his heart when onely rocks and bushes were in his eye but God hath appointed a better way then this the wiseman will be an Hermite at home and it s a much more Christian practice to turn the world out of our selves then our selves out of the world we may distinguish between the love of pleasure and the use of it we may warm our selves in the Sun without worshipping it we may be merry without being mad and get crucified affections to our lawful and delightful comforts and without this inward mortification upon the heart notwithstanding our leaving of outward enjoyments we shal be snared as the Bird which though getting loose from the stone to which she was tyed yet flying with the string about her leg is in danger to be eutangled in every bough But yet 8. Observ 8. Gluttony is a great sin It was here the sin of these Seducers they fed themselves though among men yet not like men but beasts and all their food was but fewel for their lusts Peter joyns their feasting and their eyes full of adultery together 2 Pet. 2.13 14. Several * Schoolmen reduce them all to five heads Praeproperè lautè nimis ardenter studiosè ways is the sin of Gluttony committed 1. As first when men offend in the quantity of what they eat when they eat and drink in too great abundance its lawful sometimes to exceed in provision but never to exceed the bounds of moderation We are forbidden Prov. 23.20 to be among riotous eaters of flesh the feasting of the Ancients was called but eating of bread and Christ Luke 21.14 bids us take heed lest our hearts be overcharged with surfetting and drunkenness That proportion of meat I confesse surchargeth the stomacks of some which perhaps is not enough to satisfie the hunger of another as that quantity of rain will make a clay ground drunk which will scarce quench the thirst of a sandy country but this I fear not to assert that we offend in the excessive quantity of our food when at any time we eat so much as to be disabled to perform the service which we owe to God ether in our general or particular Callings Fulnesse of bread was one of Sodoms sins Moderate showers refresh the earth immoderate drown it Nor yet are men onely gluttons by overcharging their stomacks but also by overcharging their estates spending that in superfluity which they should use for necessity 2 When we offend in the quality of our food * Procul sint à conviviis tuis phasides aves crassi turtures attagen Ionicus omnes aves quibus amplissima patrimonia avolant Hier. Ep. 9. ad Salvinam Sufficit ut condimenta fiant comestibilia non concupiscibilia Bern. Palatum tuum fames excitet non sapores Sen Satius est demere de prophano addere ad Sacrum quam demere de Sacro addere ad prophanum Proverb Judaic And that 1. When our meat is too costly What we eat is put into
with sin they sin of infirmity and weâ—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 dâ— 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 gratiâ— destituutnur Lorin inloc Ut ea quae dura sunt tactui resistunt ita probra et maledicta Gnosticorum à rect â ratione maxime abâ—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