passage or of the Epistle therefore to be doubted of by the same reason sundry other places of Scripture must be questioned frequently doth the Spirit of God in the Scripture 2 Tim. 3.8 set down that as done in former stories which was not at all there mentioned as Jannes and Jambres their withstanding of Moses Heb. 11.21 Jacobs worshipping on the top of his staffe Moses his saying that the sight upon the Mount was so terrible Heb. 11.21 Psal 105.18 that I exceedingly fear and tremble that Josephs feet were hurt with fetters and that hee was laid in Irons c. Yea how ordinary is it for the Penmen of Scripture to make use of sentences taken out of Heathen Poets as that of Menander 1 Cor. 15 33. Evil communication corrupts good manners Of Epimenides Tit. 1.12 The Cretians are always lyars evill beasts slow bellies Of Aratus Acts 17.28 In him we live and move and have our being The Spirit of God which could sanctifie passages taken out of Heathens and make them Canonical might do the like by this relation or tradition if it were so of the Archangels contention with the Devil and by putting of the Apostle upon the inserting of it give it the stamp of divine authority and so render it to us most certain and infallible and by this we at once answer both those who reject this Epistle because Jude brings an example from tradition no where recorded in Scripture as likewise the Papists who offend in the other extream of excess from hence pleading for a liberty in the Church to joyn traditions with the Holy Scripture whereas they can neither prove that the Apostle had this story by tradition for why might not the Spirit of God reveal to the Apostles what had been done before in ages past as it did to the Prophets what should be done afterwards in ages to come nor that it is lawful for us to do all that the Apostles might who as Rivet well notes did many things by a singular and peculiar right Rivet in Isai p. 474. Apostoli multis singulari jure usurparunt in quibus nemo debet aut etiam potest eos imitari wherein none either ought or is able to imitate them This premised briefly I come to the words of the Verse wherein we have three parts considerable 1. The Combatants Michael the Archangel and the Devil 2. The Strife and Contention it self set down 1. More generally so it s said they contended 2. More particularly and so it was a disputation about the body of Moses 3. The Carriage of the Archangel in this Contention which was twofold 1. Inward in respect of his disposition set down Negatively he durst not bring a railing accusation 2. Outward in respect of his expression set down Affirmatively He said the Lord rebuke thee 1. First Of the parties contending Michael the Archangel and the Devil EXPLICATION In the Explication whereof we shall consider First Michael the Archangel who is described two wayes or from a double Name 1. Of his Person and so he is called Michael 2. Of his Office and Place and so he is called an Archangel The Name of his person is Michael This Name signifies who is as or like or equal unto God But who this person should be learned men agree not Some conceive that the Son of God the second Person of the Trinity is here cald Michael Others that an holy and created Angel is here by Jude intended by the Name of Michael and that as by the Name of Gabriel so likewise of Michael a certain Angel is to be understood And that this latter is the true opinion seems to me undeniable for these reasons 1. Because Michael Dan. 10.13 is called one of the chief Princes that is of the chief Angels or Archangels but how this can fitly be spoken of Christ I understand not whom we must not account one of the number of the Angels but one without or rather infinitely above that number or order even the omnipotent Creator of Angels as well as men Col. 1.16 2. An Angel vers 21. of the forenamed Chapter describing the difficulty of his work tels Daniel that there was none that held with him Inepta filio Dei indigna oratio Gom. de Nom. Mich. Tom. 1. p. 107. Tom. 2. p. 217. or strengthned him but Michael But this expression as learned Gomarus notes seems to be unfitly applied unto Christ because there can be no greater strength named then that of Christ whose power is infinite To say There 's none with me but the Son of God seems an harsh expression he who hath the Son of God to stand by him wanting no other 3. Jude call this Michael an Archangel but as we never read in Scripture that Christ is called an Archangel or a chief or the chief Angel so 1 Thes 4.16 we find that Christ and the Archangel are manifestly distinguished the Apostle saying that The Lord shall descend from heaven with the voice of an Archangel 4. It seems also to be very unmeet to say of Christ that he durst not bring against the Devil a railing accusation Christ being the Lord and Judg of Devils and whom he shall at the last day condemn to eternal punishment yea we find Joh. 8.44 that he passed judgment upon him and pronounced him a murtherer one that hath no truth in him a lyar and the father of a lye a sentence which the Angel here disputing with the Devil though he had just cause yet durst not utter he only saying The Lord rebuke thee 5. The Apostle Peter speaking of this very matter 2 Pet. 2.11 and aggravating the sin of these seducers by this humble carriage of their Superiours plainly speaks not of Christ but of the holy Angels he saying thus whereas Angels which are greater in power and might bring not a railing accusation c. Nor doth the Argument drawn from the signification of the name Michael prove that by Michael we are here to understand the Son of God This word Michael by Interpretation say some is qui sicut Deus and according to them imports one that is as or equal to God a name which say they cannot agree to any creature But it s answered that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is not here to be taken relatively as signifying one who but interrogatively Who is and it is ever in Scripture so taken Psal 89.8 Esai 44.7 Jer. 49.19 and 50.44 when used in expressions wherein the Name of God is celebrated as Exod. 15.11 Who is like unto thee c. So Psal 35.10 all my bones shall say Lord who is like to thee So Psal 71.19 And thus the giving of this name Michael to the creature is no dishonouring of God by making it equal to God Est confessio majestatis Dei non alienatio illius à Deo Gomarus but rather an advancing of God by an humble Confession or acknowledgment
by Jannes and Jambres Jacobs worshipping upon the top of his staffe Moses his saying that the sight upon the mount was so terrible that I exceedingly fear and quake Thus it is said that Josephs feet were hurt with fetters and that he was laid in irons all which passages being no where mentioned in their proper stories were received by tradition from generation to generation the Spirit of God nevertheless sanctifying them and giving them the stamp of divine authority to be most certain and infallible by putting the penmen of holy writ to insert them into the Scripture And by this which hath been said we answer those who argue against the canonicalness of this Epistle from Judes alledging as they conceive an apocriphal Author or his bringing in a tradition no where recorded in Scripture the * If be did cite it out of any Author citing of these by our Apostle being so far from making him apocryphal that he makes them so far as he useth them canonical as also we hereby answer the Papists who because the Apostles have sometimes transferred some things from humane writings and tradition into holy Scripture take the boldness to doe the like also and to joyn traditions with the holy Scripture they not considering that they want that spirit of discerning which the Apostles had who by making use of traditions gave them divine authority They were immediately acted by the holy Ghost in all their writings but we are not endowed with the same measure of the Spirit and therefore neither are able nor ought to imitate them herein The third thing to be explained is why the Apostle alledged and instanced in this particular prophesie of Enoch The reasons why Jude made choice of this prophesie may be reduced to these two heads 1. The first taken from the prophet 2. The second from the prophesie it self And the consideration of the prophet Enoch induced Jude to use the prophesie because the Prophet was 1. Eminent for his antiquity he was the seventh from Adam This seems to put great respect upon the prophesie as if Jude had said The sins of these seducers which had judgment threatned against them almost from the very beginning of the world so many thousands of years before they were committed must needs be hainous and odious now when these sinners are acting them and those sins which God hath so anciently threatned wil at length be most severely punished 2. This prophet was famous both for his piety and priviledges of the former of which before he was not only eminent for his piety in walking with God which was his own benefit and for his publick usefulnesse in warning and instructing that corrupt age in which he lived keeping up the name of God in the world opposing the profaneness of his times but also for that glorious and before unheard of priviledg of being taken to God who thereby proclaimed him to be fit for no company but his own and one for whom no place was good enough but heaven a child though sent abroad into the world as the rest yet whom his father so tenderly loved that he would not suffer him to stay halfe so long from home as his other children One who had done much work in a little time and who having made a proficiency in that heavenly art of holines above all his fellows had that high degree of heavenly glory conferd upon him long before the ordinary time 2. Prophetia est mentis illuminatio ad res futuras cognoscendas reveiante Dco In respect of the sutableness of the Prophesie it selfe to Judes present occasion And 1. it was most sutable in respect of its certainty it was a Prophesie Enoch prophesied he spake from God not uttering his own inventions but Gods inspirations the foretelling of things to come being a divine prerogative and such which without revelation from God the creature cannot attain Luc. 1.70 And the scripture assures us that it was God who spake by the mouth of his holy Prophet which have been since the world began How sutable was it to produce a prophesie sure to be sulfild coming from God by the mouth of an holy prophet against these fearlesse scorneful sinners who mockt at the last judgment 2. Of its severity what prophesie more fit for the secure scorners then a prophesie of judgment the last universall undvoidable unsupportable eternall judgment They might possibly slight the particular examples of Gods judgments upon the Angels the Sodomites the Israelites but the arrow of the generall judgment prophecyed of by Enoch against all the ungodly would not perhaps be so easily shaken out of their sides If any denunciation could affect them surely it would be that which was propheticall and if any propheticall denunciation that of the last judgment If the last judgement hath made heathens tremble Qui male vivit judicandum se diffidit Chrysol s 5.59 when but discourst of before them how should it dismay those who profess to know God when threatned against them How bold in sin are they who will not fear the judgment Si unicum timendum scire quae in illo sunt punienda non ageret Greg. in Job 19. How can he who beleeves judgment to be dreadful but dread to do that which shall be punisht in that judgment Even the devils at thel â—ight of their Judg trembled to think of their judgment Mat. 8.29 OBSERVATIONS 1. Obs 1. Honorandi propter imitationem non adâ—randi propter religionem Aug. de ver rel cap. 55. 1 Cor. 11.1 Adorantur Crucem et vendunt Crucifixum The greatest honour to departed Saints is to imbrance their holy instructions Enochs person was not to be worshipt but his prophecye to be believed Saints are to be honourd by following of their doctrines by imitation of their practices not by religious adoration It s easie to commend their memories by our words and to reverence their reliques but the art of Christianity appears in praising them with the Language of our Conversations The bark of a tree may be carryed upon a mans shoulder without any paine or difficulty but it requires strength and labour to carry away the body of the tree the outside or shell of superstitious Popish adorations men easily performe the heart and life of religion which is that of the heart and life men cannot away with The Pharisees who painted the sepulchers of the deceased Prophets opposed their piety as also those holy ones in their times who were acted by the same spirit of holiness which shew'd it self in those Prophets of old The Jewes who boasted that they had Abraham for their father did not the works of their father Abraham but of their father the Devil Many are like Samson that took honey out of the dead lion voice dead ancient saints to be sweet and holy men who were they alive to roare upon them for their lusts would oppose and hate them the right way then to
and discipline and herein if they shall either be hindred or negligent private Christians shall not be intangled in the guilt of their sin if they be humbled and use all lawful means for remedy though they do communicate 6. Let them search whether there be any Scripture warrant to break off communion with the Church in the ordinances when there is no defect in the ordinances themselves only upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jewes of old though they separated when the worship it self was corrupted 2 Chron. 11.14 16. yet not because wicked men were suffered to be in outward communion with them Jerem. 7.9 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous persons be blamed yet not the communicating with them 1 Cor. 5.11 Rev. 2.14.15.20.24 The command not to eat with a brother who is a fornicator or covetous c. concerns not religious but civil communion by a voluntary familiar intimate Conversation either in being invited or in inviting as is clear by these two Arguments 1. That eating which is here forbidden with a brother is allowed to be with an heathen but it s the civil eating which is onely allowed to be with a heathen therefore it s the civil eating which is forbidden to be with a brother 2. The eating here forbidden is for the punishment of the nocent not for a punishment to the innocent but if religious eating at the Sacrament were forbidden the greatest punishment would fall upon the innocent the godly Now though such civil eating was to be forborne yet it follows not at all much lesse much more that religious eating is forbidden 1. Because civil eating is arbitrary and unnecessary not so religious which is enjoyned and a commanded duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary eatings not so injoyning with them in an holy and commanded service and ordinance 3. Civill eating is done out of love either to the party inviting or invited but religious is done out of love to Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this separation from Churches from which Christ doth not separate is schismatical now it s clear in the Scripture that Christ owneth churches where faith is sound for the substance and their worship Gospel-worship though there be many defects and sinfull mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinfull mixtures of those who are wicked in practise is as true concerning separation from them who are erroneous in judgement if the errours of those from whom the separation is made be not fundamental and hinder Communion with Christ the head And much more clear if clearer can be is the schismaticalnesse of those who separate from and renounce all Communion with those churches which are not of their own manner of Constitution and modeld according to the platform of their own particular church-order To refrain fellowship and communion with such Churches who professe Christ their Lord whose faith is sound whose worship is Gospel-worship whose lives are holy because they come not into that particular way of church-order which we have pitcht upon is a schismaticall rending of the church of Christ to pieces Of this the church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the church of Christ within the limits and boundaries of the Romane jurisdiction even so as that they cast off all churches in the world yea and cut them off from all hope of salvation who subject not themselves to their way Herein likewise those separatists among our selves are heniously faulty who censure and condemn all other churches though their faith worship and conversation be never so scriptural meerly because they are not gathered into church order according to their own patterns In scripture churches are commended and dignified according as their fundamental faith was sound and their lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when churches have once apostatiz'd from faith and manners Christ hath withdrawn communion from them and most severely censured them And this making of the first gathering of people into church-fellowship to be the rule to direct us with whom we may hold communion wil make us refuse some churches upon whom are seen the Scripture characters of true churches and joyn with others onely upon an humane testimony because men onely tell us they were orderly gathered It should be our care to shun separation Obs ult To this end 1. Labour to bee progressive in the work of mortification the lesse carnal we are the lesse contention and dividing will be among us Are ye not carnal saith the Apostle and he proves it from their divisions separation is usually but very absurdly accounted a sign of an high grown christian we wrangle because we are children Jam. 4.1 and are men in malice because children in holinesse wars among our selves proceed from the lusts that war in our members 2. Admire no mans person the excessive regarding of some makes us despise others in respect of them when one man seems a gyant another will seem a dwarfe in comparison of him This caused the Corinthian schism Take heed of man-worship as well as image-worship let not idolatry be changed but abolish't Of this largely before upon Having mens persons in admiration 3. Labour for experimental benefit by the ordinances Men separate to those churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally only for if so you wil soon cal them bad Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here wee would set up pillars nay bee such for our constancy in abiding in them 4. Neither give nor receive scandals give them not to occasion others to separate nor receive them to occasion thine own separation watch exactly construe doubtfull matters charitably Look not upon blemishes with multiplying glasses or old mens spectacles Hide them though not imitate them sport not your selves with others nakednesse Turn separation from into lamentation for the scandalous 5. Be not much taken with novelties New lights have set this church on fire for the most part they are taken out of the dark-lanthorns of old Hereticks They are false and fools fires to lead men into the precipice of separation Love truth in an old dresse let not antiquity be a
with serving of the Lord. Rom. 12.11 Let the Tempter ever find thee imploied The night comes when no man can work John 9.4 but as long as the day lasts no man must loyter As sleep causeth idleness so idleness causeth sleep Strive to attain to the highest pitch of grace and yet ever be working as if thou wert at the very lowest Phil 3.13 Forget those things as the Apostle speaks which are behind Take heed of turning thy spur into a bridle namely of making that former practice of holiness which should be an inducement to thy further active progress an hinderance from proceeding therein All the steps we have taken are lost if we give over before the race be run 6 Keep company with waking Christians such as neither dare sleep in sin themselves nor suffer any to sleep who are neer them In the sweating sickness they say that they who were kept awake by those who were with them escaped but their sickness was deadly if they were suffered to sleep The keeping one another awake is the best fruit of the communion of Saints Heb. 10.24 25 The Apostle speaks of provoking one another to love and good works of exhorting or calling upon one another 7 Watch over thy self in the use of such things as are in themselves lawful In lawful things there is least fear and therefore most danger More perish by meat then by poyson because every man takes heed of the hurtfulness of the latter and fears not any harm by the former Satan lyes in ambush behind our lawful enjoyments Christ was once lost at a feast and oft since in worldly abundance Prosperity never waked any out of sin 'T is as hard to be full and watchful as to be empty and contented Luke 21.34 Sobriety and Vigilancy are put together Take heed lest the vapours of sensual enjoyments overwhelm thee Let the things of this life be thy Solatia not thy Negotia thy refreshments not thy employments use them as the things not for which thou dost live but without which thou canst not live They who are inclined to be gross in their bodies should use much exercise and they who have abundance in the world should take much pains with their hearts lest while they get the world they lose their God VER 9. Yet Michael the Archangel when contending with the Divel he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee THese words contain an aggravation of that hainous sin wherewith our Apostle had charged these Seducers in the foregoing verse their Crime was their speaking evil or blaspheming of Dignities the greatness of this sin the Apostle evidenceth and evinceth by comparing of it with the contrary meek and humble carriage of the Archangel even towards the worst of creatures the Divel himself This comparison the Apostle first Propounds ver 9 wherein he describes the meek and humble carriage of the Archangel towards the Divel in his contending with him 2 He accommodates and applies it to these Seducers ver 10. 1 In the comparison propounded in ver 9 there is intimated a threefold amplification of the sin of these Seducers by comparing it with the deportment of the Archangel 1 In respect of the persons compared and this branch of the Comparison is double 1 Between a chief Angel and vile men 2 Between Magistrates and the Divel 1 If Michael an Angel an Archangel durst not rail how impudent and proud are men dust and ashes to adventure to do so 2 If he did forbear to revile the Divel himself the enemy of God and his Church the worst of evil ones and one who was his inferior how great was their sin who would speak evil of Magistrates called Gods and set up by him as those to whom they ought to be in subjection 2 The second branch of the Comparison whereby their sin is amplified was from the different cause about which the Angels and these Seducers were employed The cause for which the Archangel contended was good clear and righteous namely the burial of the body of Moses a work very good whether we consider the Authority of him who enjoined it God himself or the end of the injunction the preservation of the people from Idâ—latry but the cause which these Seducers had undertaken was wicked and sinful considering that it was the blaspheming of that Order which was instituted and ordained by God himself Tit. 3.1 Rom. 13.1 1 Pet. 2.18 and by his special command to be highly honoured and esteemed The third branch of the comparison whereby the Apostle heightens their sin was the different carriage and deportment of the Archangel towards the Divel from that of these Seducers toward Magistrates 1 The Archangel reasoneth humbly and disputes the Seducers peremptorily determine the question pass sentence and give judgment The Angel commits his cause to God and appeals to him for redress and relief the Seducers are Judges in their own cause break their bounds detract from Gods Authority and usurp his Throne The Angel in the fervor of contention when most highly provoked was patient and humble these provoked by none rage and revile These are the particular branches of the comparison set down this verse If it were needful before I come to the handling of these several parts of the verse to premise any thing by way of vindication of it and the whole Epistle from the Exception of those who alledg that the Epistle is not Canonical because the contention about the body of Moses is not mentioned in Scripture but was only a tradition I might answer 1 With Learned Junius the substance of this History is mentioned in Scripture Deut. 34 6. therein we finding that the Lord buried Moses and that none knoweth of his Sepulcher unto this day so that it is plain the body of dead Moses was buried by God i.e. either by his own immediate power or by the instumrental power of an Angel as seems from this place most probable and also that the particular place of his burial was altogether unknown to men and divels 'T is true the Scripture mentious not circumstances either a contention of Michael with the Divel or the carriage and expressions of either party in that contention But therefore 2 Though these passages here set down by Jude be not expressed in the Sacred Story yet 't is sufficient for us that they are now by the Apostle who was led by the Spirit of God inserted into holy Writ Possibly as Rivet notes this story was not delivered to the Apostle by tradition but revealed to him by the Holy Ghost Some indeed say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 3. c. 2. it was taken out of a certain uncertain book called the Ascension of Moses and mentioned by Origen Others that it was handed by tradition from generation to generation But granting either of the two last Is the Divine authority either of this
the Son of God himself could not refuse he disputed against him though fallaciously with Scripture Arguments Promissionem objâ—â—iâ— conditioâ—â—m aâ—â—â—â—it had he had a Psalter he would have shewn Christ the very place nor is there any sinner whom he cannot furnish with a Scripture to defend his lust and such a Scripture as the deluded novice hath neither skill nor will to answer The truth which Satan speaks ever tends to destroy truth In alledging of Scripture he both colours himself and his motion and frames himself according to the disposition of the Parties with whom he deals He knows the authority of Scripture alway swayes in the School of the Church It s our safest course to hold up against Scripture-light all the plausible Reasons or Scriptures which Satan brings for any opinion or practice to ponder with Prayer and study every allegation and to consider whether in their scope end they are not against other direct Scriptures and the Principles of Religion for Gods Spirit never alledgeth Scripture or propounds Arguments but to lead us into the knowledge and practice of some truth This was Moses his rule Deut. 13.1 to try a false Prophet by his scope If any Scripture or Reason be alledged to put us upon sin though the Text be Gods yet the gloss and allegation is the Divels 9. Observ 9. In dealing with our greatest Adversaries we must do nothing wilfully but with the guide of Reason Michael did not though he could have done it here shake off his opponent without answer or a rational disputation though he deserved none but to shew that he did not withstand Satans motion meerly of a wilful mind but upon just ground he answers him and disputes the case with him Christ himself did not put off this very Adversary of Michael Matth. 4. without an answer and when he refused the most unreasonable request of the sons of Zebedee he gave a just Reason Mark 10.40 It is not mine to give but it shall be given to them for whom it is prepared It s good though our Adversaries are stubborn yet to manifest the ground of all those opinions and practices wherein we oppose them our courses should be so good as to deserve to be justified though our Adversary may so bad as not to deserve to be answered and we shall hereby though not recover him yet both acquit and quiet our selves and possibly preserve others from being infected with that sin which rather our Reason then Resolution is likely to prevent 10. Observ 10 Satan delights to put people upon giving that honour which is onely due to God to something else besides God He here contends for the Servant against the Master and for the worship of Moses against the worship of God Satan makes people give that honour to the creature which is due to God two wayes 1. Inwardly 2. Outwardly 1 Inwardly 1. By making people to put their trust and confidence upon something besides God to make flesh their arm to put confidence in man Joh. 31.24 Psal 20.7 Prov. 3.5 to trust in Horses and Chariots 2. By making people to set their love and delight upon other things more then God to love their pleasures more then God 2 Tim. 3.4 Phil. 3.19 Eph. 5 5. to make gain their godliness to be idolaters by covetousness to set their heart on that which was made to set their feet upon 3. By making them to bestow that fear upon the creature which is onely due to God to fear mans threats more then Gods and him who onely can kill the body Isa 8.13 Isa 7.2 Isa 51.12 13. Hos 5.11 more then him who câ—n throw both body and soul into hell to walk willingly after the though wicked Commandment 2. Outwardly Satan makes people give the honour to the creature which is due to God two wayes 1. By the worshiping that for God which is not thus the Heathen worship false gods Mars Jupiter Diana Dagon Baal Mâ—loch Mahomet and thus Papists give Divine worship to Reliques stocks stones a breaden God 2. By worshiping God by other means and after another manner than he hath appointed That cannot be Gods worship which is devised by another the manner prescribed by himself being refused the worshipping of God according to mans devises and traditions shall be as far from acceptation as ever it was from his institution He best knows what he loves best Nor is it a wonder that Satan thus opposeth Gods worship not onely in regard he is an Adversary to God and strives to break insunder those bands of allegiance whereby the creature is tyed to the Creator and to deprive God of his homage as also because an Adversary to man whom he endeavours to draw into Gods displeasure but by the making men to worship thecreature in stead of God he aimeth to advance his own honour and worship in the room of Gods If men come once to be children of disobedience and sons of Belial such as will not submit to Gods will and bear his yoke Eph. 2.2 John 14.31 2 Cor. 4.4 Joh. 8.41 Acts 13.10 they walk according to the Prince of the power of the ayre he is their Father Prince God both in regard of his own usurpation and their acceptation In all Divine worship whatsoever is not performed to God is performed to the Divel there being no mean between them in worship God and Satan divide the world of worshippers for although in the intention of the worshippers the Divel be not worshipped yet worshipped he is in respect of the invention of the worship which was Satans devise and appointment and hence it is that we meet in Scripture such frequent mention of the worshipping of Divels The Gentiles 1 Cor. 10 20. yea the Jewes Psal 106.37 Lev. 17.7 sacrificed to Divels And the truth is Satan his contention that the people might find the way to Moses's Sepulchre was but that they might lose the way to Gods service and find the way to his own as was more fully shewn in the Explication Oh how lamentable is it that so bad a Master should have so much service that he who sheds our blood should be more willingly and frequently served then he who shed his own bloud for us To conclude if holy Michael here contended that others might not worship any other than God let us more contend that we our selves may not do so If Satan throw us down yet let us not cast our selves down We have another a better Master his will let us study the voice of his Word and Spirit let us hear Be above all those baits where with Satan a lures to the adoring of any thing in stead of Christ Know nothing great or good but the service of Christ 11. Observ 11. Satans great design is to make the holyest persons the greatest occasions of sin He had much rather that a Moses who had so zealously opposed Idolatry should be Idolized then
accusation from which this holy Angel did here abstain 1. For the first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated accusation properly signifies a sentence or judgment past upon a person as appears by sundry places of Scripture and therefore this accusation must needs be such a charging of another with some hainous crime as whereby we judg and sentence him to be guilty of the Crime and by reason thereof of punishment So that here the Archangel notwithstanding Satans person cause and carriage were wicked did forbear to bring any charge against him whereby he might appear to judge or sentence him as guilty of punishment Nor do we find in Scripture and here in this place the contrary is clearly manifested though holy Angels were often employed as the Messengers and Ministers of God against the wicked to withstand them and to execute upon them Gods judgements that they at all censured them but ever they left the judging of them to God a practice sutable to a gracious person and acceptable to God who though he requires publick yet forbids private judgement When he calls and ordains any to judge others and to pass sentence upon them for their offences 't is their duty to perform his pleasure though with the displeasing of any but when he calls them not they must not judge others for the pleasing of themselves Publick Judgment is required by God of Magistrates for the suppression of Injustice and the protection of the innocent but private judgment past upon others it being without any lawful call from God meerly out of private revenge and personal hatred is frequently in Scripture forbidden and here by Michael forborn His work was a work of service not of Judicature He was fellow creature with this though evil Angel not a fellow Judge with God Michael and the Divel were now both pleaders before God and God only was to pass sentence Michael opposed the practice and attempt of the Divel and might judge it evil but he censured not his person a work which he left to God though the Divel deserved to be judged for his sin yet God deserved not to be robbed of his glory and Michael would not do a work which God never commissionated him to perform nor would he to shew his hatred to the Divel shew himself disobedient to God God wants not our wickedness to do his own work nor the beesom of our passion to sweep his house For the second What the Apostle intends by a railing accusation or by this railing here with the accusation forborn The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth properly an hurting of ones name by evil speaking and it s used in Scripture either for evil speaking against God or the Creature the first is principally called Blasphemy which is committed three wayes 1 When that is attributed to God which is repugnant to his nature as to say that it is possible for God to sin or that he is corporeal 2 When that is denyed to God which to his nature and excellency belongs to him as Omnipotency Omniscience c. 3 When that is attributed to the creature which is due to God as to say that any Creature is Omnipotent created the world or can forgive sin a sin which God commanded should be punished with death Lev. 24.16 23. But it s here as in other places used concerning the Creature Qui maledicit alteri hoc ipso judicat eum condemnat Estius in loc Quid aliud est dicere Iste est fornicator usurarius quam dicere ipse debe◠esse diaboli Perald p. 320. and is most aptly added to the former word Judgment or accusation because both in sinful judgment there is a speaking evil or a hurting the name of another and also in evil speaking there is a passing of judgment He that judgeth or sentenceth another must needs do it for some evil which he layes to his charge and he who layes that evil to his charge judgeth him thereby to deserve punishment And this sin of evil speaking is committed against man either in his absence or in his presence 1. In his absence so it s called detraction and back-biting of this evil speaking some reckon six sorts 1. The publishing of the secret faults of others 2. The relating of what evil we hear with increasing and aggravating it 3. The accusing them of false crimes 4. The denying of those good things which we know either to be in others or to be done by them in secret 5. The diminishing of that good which is manifest 6. The perverting or turning of good spoken by another into evil Others reduce all these to three heads They say the sin of back-biting or detraction is 1. By uttering things against others which are false and evil and that first when we speak evil of them by accusing them for that which we know is false and which they never did Thus Ziba spake evil of Mephibosheth by informing David that he went not out to meet David 2 Sam. 16.3 but stayed at home expecting to be made King of Israel 2 When we speak evil of others upon bare suspicion slight reports or any insufficient ground Thus the Princes of Ammon charged Davids servants with deceit 2 Sam. 10.3 and caused them to be abused upon suspicion that they were Spies 2 〈◊〉 This sin of Evil speaking by detraction is committed by uttering against others true things after a sinful and evil manner and that several wayes As 1 In the way of searching into and blazing of secret infirmities uncovering that which ingenuous humanity would conceal and making the house top a pulpit to preach of what was done in the closet A tale-bearer revealeth secrets but a man of a faithful spirit concealeth the matter Prov. 11.13 2 When we amplifie the offences of others beyond their due proportion when for fifty we set down an hundred and hold spectacles before faults of a smal print to make them seem greater then they are representing that as done presumptuously which was done weakly or as done unconscionably which was done carelesly or as done deliberately which was done rashly 3. When we speak good of another but either lessen or deprave it as done with a bad intention in hypocrisie for bad ends and so relate the truth but with wicked and false insinuations and collections of evil Thus Doeg spake the truth to Saul concerning David but falsly insinuated that David and the Priests conspired against him 1 Sam. 22.9 10 4. When in speaking of a thing truly done or spoken we destroy the sense and pervert the meaning Thus the Jewes spake evil of Christ when they witnessed against him that he said He would destroy the Temple and build it up againe in three dayes 3 We may commit this sin of evil speaking against others by detraction even by others and that both 1. By suborning those who will accuse and speak evil of them as Jezabel did against Naboth and
There is not a drop of true woe in a deluge of outward troubles which befal a Saint 2 Wickedness ends in wo. Observ 2 Sinners may see nothing but wealth in the commission but they shall find nothing but wo in the conclusion of sin Every Lust though it kisseth yet betrayes Rom. 6.21 The end as the Apostle speaks is death It s the truest wisdom to consider whether when we find it difficult to overcome the present tentation it be not more difficult to undergo the following woe Oh could we but look upon the blackness of the back of sin how little should we be allured with the fairness of its face How far from wisdom will it be for the deluded sinner hereafter to say I did not think it would have been thus with me that hell was so hot that Gods wrath was so heavy The mirth of every secure sinner that goes dancing to hell Amara sint omnia gaudia quibus respondent aeterna supplicia is no better then madness How bitter should that drop of pleasure be to us which is answered and overtaken with a sea of pains There 's no judging of our future either wo or happiness by what appears at present The portion of Gods peoples cup is to have the best and of the wickeds to have the bitterest at the bottom and yet the top of the cup seemeth to promise the contrary to both 3. Scripture imprecations and cursings Observ 3. must not be drawn to be our examples We may indeed pray against the wicked practices of others that God would stop and hinder them with David that God would turn the wisdom of Achitophel into foolishness 2. It s lawful for us to pray for temporal afflictions to befal the wicked to the end that they being sensible of Gods anger against sin may be brought to repentance and so to salvation But 3. Prayers for the eternal confusion of others are not absolutely to be put up to God They who wil imitate the Scripture in imprecations against others must be sure they imitate those holy men who uttered them in being led by the same Spirit both of infallibility in discerning of mens persons and Estates and also of purity or freedom from those corrupt affections wherewith our zeal for Gods glory is ever too much mixed and therefore to be suspected This counsel Christ gave his Disciples Luke 9.55 Matth. 5.44 who asking whether after the example of Elijah they should pray that fire might come down from heaven to consume the Samaritanes * q.d. Yours is motion not of zeal but revenge Ideo Deum à se expellit qui illum à proximo avertit facit Deo injuriam quia seipsum judicem constituit et Deum tortorem Aug. Ser. 4. de Sanc. were answered by Christ that they knew not what spirit they were of Our Masters precept was Bless them that curse you yea bless and curse not and his pattern left us is 1 Pet. 2.23 set down in these words When he was reviled he reviled not again The time of Prayer saith Chrysostom is the time of meekness And he saith Augustine drives away God from himself who would turn him away from others he being injurious to God in making him the Executioner and himself the Judg. 4. Observ 4. God warnes of wo before he sends wo. He takes not sinners at the advantage as he might in the act of sin but he foretels the woe before he inflicts it He usually cutteth men down by the mouth of his Ministers Gen. 15.16 Matth. 23.37 before he cuts them off by the hand of Executioners by the sword of his mouth before he doth it by the mouth of the sword Gods method is to give premonition before he inflicts punishment The two destructions of Jerusalem by the Caldeans and Romans came not till foretold by the Prophets and Christ Of the two general destructions of the world Geâ— 6.3 2 Pet. 3. the past by water and the suture by fire sufficient warning hath been given God hereby speaks himself gracious and the wicked inexcusable He threatneth that he may not smite and he smiteth that he may not slay and he slayeth some sometimes temporally Râ—v 2.21 that they may not be destroyed eternally God foretels ruin that it may be prevented Jonah's prophecying of Niniveh's overthrow Venturum se praedicat ut cum venerit quos damnet non inveniat Greg was as Chrysostom saith a kind of overthrow of the Prophecy And hereby the wicked are proclaimed inexcusable They cannot say in their greatest suffering but that they had premonition Even the enemies of God shall justifie him when he condemns them They cannot but excuse God from desire of revenge the desirers whereof are not wont to give warning Professa perdu tâ—dia vindictae locum Sen. Medea Christians take heed of turning the denunciations of woe into wantonness It s neither for want of sin in man nor strength in God that in stead of wounding he only warns His hand is not weakened that it cannot strike nor his arm shortned that it cannot reach us He hath not lost his power but he execiseth his patience and he exerciseth his patience in expecting our repentance Non ille potentiam perdidit sed patientiam exercet Patientiam exercet suam dum poenitentiam expectat tuam Aug. Let us prepare to meet our God even when he is coming toward us before he come at us Let us dispatch the Messengers of Prayer and Reformation to meet him and make peace with him while he is vet in the way and afar off Though Gods patience lasts long it will not last ever If we will sin notwithstanding a wo threatned we shall be punish'd notwithstanding a mercy promis'd He who is long a striking strikes heavy The longer the child is in the womb the bigger it is when it comes forth The longer it is ere wo comes the bigger will it be when it comes No mettal so cold as Lead before it is melted but none more scalding afterward 5. Ministers must denounce woes against the wicked Observ 5. Jude describes the fierceness of Seducers and exhorts the Christians to compassion and yet his meekness abolisheth not his zeal The regard of Gods glory and the souls of the Saints drawes forth this severe denunciation against the Enemies of both He is as bold to foretel their woe as they to proclaim their wickedness The like spirit we may behold in the holy men before him Causam populi apud Deum precibus causam Dei apud populum gladiis allegavit Greg. Exod. 32.27 Moses so meek that when he was with God though he pleaded the cause of the people with prayers yet when he was with the people he pleaded the cause of God with the sword The Prophets after him Samuel Elijah Isaiah Jeremiah were cold and calm in their own but full of heavenly heat in Gods cause Their denunciations
with from by c. and so the meaning is I have gotten a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the favour help and blessing of the Lord as his gift by ratifying his blessing of multiplication Chap. 1.28 and that both blessing my conception of a Child and also my Child-birth without the assistance of a Midwife This may well be the meaning of the place and Eves thankful acknowledging Gods bounty in giving her a son as its sutable to those expressions of Scripture Gen 33.5 Psalm 127.3 where Children are said to be an heritage and gift of the Lord so is it agreeable to the carriage of holy persons in other times who thus have prais'd the Lord for their Children though Eve besides the common apprehension and acknowledgement of Gods blessing and bounty herein probably did expect some extraordinary comfort and relief by this her son to sweeten that afflicted estate into which they had brought themselves and particularly she her husband and self by sin 2. For the second What Jude here intends by the way of Cain The word way in Scripture is frequently mentioned and is oft used as a Metaphorical expression of a mans course and manner of living carriage or conversation in the world whether good or bad 1. Good called the way of the Righteous Psal 1.6 The Lord knoweth the way of the Righteous Prov. 2.20 That thou mayest walk in the way of good men 2 Chron. 11.17 and 17.3 20. and 20.32 and 21.12 and 27.6 1 Sam. 8.3 Samuels sons walked not in the wayes of their-father So verse 5. 2 Kin. 22.2 Josiah walked in the way of his father David The good way Samuel 1 Sam. 12.23 saith that he would teach the people the good way So Jer. 6.16 Nec prece nec pretio nec gratiâ nec periculo nec simultate à viâ rectâ deduci oportet Cicer. Rhet. l. 3. Ask for the old paths where is the good way Job 22.3 Psalm 101.2.6 The right way 1 Sam. 12.23 And of these Seducers it s said 2 Pet. 2.15 That they have forsaken the right way Also it s call'd the narrow way Mat. 7.14 because grievous and unpleasing to the flesh Also the way of understanding Prov. 21.16 and Prov. 9.6 Isaiah 40.14 The way of wisdom Prov. 4.11 The way of peace Rom. 3.17 The way of Righteousness Prov. 16.31 Mat. 21.32 The way of light Job 21.13 The way of holiness Isa 35.8 The way of truth Psal 119 30. 2 Pet. 2.2 The way of salvation Acts 16.17 2. Bad call'd The way of the wicked Psal 1.6 The way of the ungodly shall perish Prov. 2.12 Prov. 1.15 Prov. 4.14 1 Kings 8.32 1 Kin. 15.26 2 Kin. 8.18 Psal 146.9 The way of the wicked he turneth upside down Prov. 4.19 The way of the wicked is as darkness Prov. 13.15 The way of the transgressors is hard The way of the Heathen Jer. 10.2 Acts 14.16 The way of ones own heart Eccles 11.9 Isaiah 57.17 An unequal way Ezek. 18.35 29. and 33.17 A way that is not good Psal 36.5 Prov 16.29 An evil way Prov. 28.10 Prov. 8.13 The way of a fool Prov. 12.15 Of the froward Prov. 22.5 A way of pain or grief Psalm 139.24 A stubborn way Judges 2.19 A broad way Mat. 7.13 A way of darkness Prov. 2.13 A way not cast up Jer. 18.15 Under this evil and wicked way fals the way of Cain here mentioned by Jude which is not so largely to be taken as for the whole sinful course and carriage of Cain throughout his life but for some particular course of his for which in Scripture he is most condemned and punished by God and in which he was by these Seducers most imitated Abel obtulit praestantius sacrificium non id intelligi debet ratione materiae aut quantitatis sed animi offerentis fidei Rivet in Gen. 4. Ex fide â—btuliâ— non sâ—lum ex mandato Dei sed etiam fiduciâ promissio niâ— â—erto statuens non opere o perato â—uâ—us â—â—tus se aliquid mercri sâ—d propâ—er victimum Mâ—ssiâ—e signficâ—ttâ—m hac victi má se recipiâ—â— gratiam Dei Pareus in Gâ—n and that way might be made up of three principal parts 1. The way of hypocrisie Cain indeed offered a sacrifice to the Lord and perhaps though some deny it every way as good and costly in respect of the outside thereof as was that of Abel yet he sacrificed in a faithless hypocritical manner as is clear from the reason why Abels sacrifice was better and better accepted with God then Cains and that reason rendered by the Apostle Heb. 11. was because Abel offered in faith by which faith he offering a better sacrifice and better accepted its plain that Cain sacrificed not in faith he performed a good work but with a rotten and hypocritical heart not inspirit and truth worshipping God The faith of Abel in offering his sacrifice stood principally in two things 1. In eying the rule and command of God obediently who had enjoyned it 2. In expecting acceptation from God for the Merit not of his work but of Christ who was signified by his sacrifice Of both these Cain though sacrificing was destitute neither offering because he believed the Command of God was to be obeyed nor in offering looking to find acceptance for his Person and performance through Christ but prophanely customarily and proudly doing the thing which God commanded but disregarding the manner commanded in doing it 2. A second way of Cain and that principally as I conceive here intended by our Apostle was the hatred and murder of his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He slew a man herein sinning against the common nature of mankind 2. He slew one that was his subject and obedient to him whom he ought therefore to have defended against all injury and violence 3. He destroyed not a slave and a vulgar subject but his own brother and some think that Cain and Abel were twins Hoc nomine non simpliciteâ— homicida aut servicida fed fratricida 4. A just and good man did not slay an unjust and wicked man but a wicked and ungodly slew a just and innocent man 5. He did not slay him for any fault of his but for his holy and sincere worshipping oâ— the true God 6. He slew him not stirr'd up by any sudden rage heat or commotion of mind or by imprudence but out of setled hatred and in a way of study to take away his life 7. This murder was committed by Cain after God had admonish'd him to take heed of that sin 8. And after he had made a shew of friendship and reconciliation to his brother Gen. 4.8 Cain talked viz friendly and familiarly with his brother and then he slew him Hence this inhumane murder is that sin for which by the Apostle John Cain is said to be of that wicked One 1 Joh. 3.12 In short First he inwardly hated and envyed his brother because his
way and Word of Truth Errors as Tertullian speaks arise caede Scripturarum by the fall of Scripture The Erroneous resist the Truth 2 Tim. 3.8 The least Error disposeth the heart to reject the greatest Truth And as in nature darkness destroyes light blindness puts out sight sickness removes health so Errors undermine and destroy Truth None are such enemies to Scripture as the lovers of Error they ever oppose it either by denying it or perverting it 2 Errors are deviations from holinesse they oppose Grace as well as Truth They everthrow the saith of people and also eat up Godliness An Erroneous head and a godly heart will not meet 2 Tim. 3.5 Error makes men deny the power of Godliness and its an in-let to profaneness Every Text in Judes Epistle is a Comment on this Truth The Apostle calls false Teachers evil workers Phil. 3.2 They whose minds are defiled are reprobate to every good work Tit. 1.15 16. 2 Thes 2.3 Truth reforms as well as informs Antichrist is called the man of sin The corrupting of the judgment is the casting poyson into the spring 3. Error is catching and diffusive The Erroneous have many followers nor do they go to hell alone Every Error meets with a complying party in our natures Truth is hardly entertained Error readily admitted And seldome is any one erroneous but withal he endeavours to propagate his Opinion and that violently and subtilly 4. Error by departing from Truth and Holiness opposeth the peace of the Church From mens not consenting to wholsome words come envy strife 1 Tim. 6.3 4. Gal. 5.12 and reviling I would they were cut off saith Paul that trouble you Error turnes men into devouring Dogs Phil. 3.2 grievous wolves Acts 20.29 Witness Arians Donatists Papists Anabaptists To conclude Error is pernicious damnable a shipwrack a Gangreen creeping from joynt to joynt till it eateth out heart and life and destroyeth all Truth Grace Peace Salvation 2. For the second thing viz. Error for reward The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Learned Divines observe against the Papists that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifies a reward due and deserved or hire due to a workman for his work yet it is at other times Mercedis nomen passim in sacris Scripturis accipitur pro constituto quidem prae min sed eo tamen gratuito Bâ—z in Mat. 6. Matth. 20.8.14.15 a word of a middle signification nothing a free and gratuitous as well as a due and deserved reward and plainly doth it signifie Rom 4.4 a reward of meer grace not an hire or wages and the force of the word doth imply only a reward due by the Covenant of him who giveth it unto him to whom 't is given whether the work which he doth deserveth it or no. The penny given to those who had wrought but only one hour and that in the cool of the day is as well called by this word of reward as the penny given to them who had born the heat and burden of the whole day In this place it denotes the wages or recompence which Balaam and these Seducers aimed at and expected for their Error for I read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward as relating to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Error as some Learned men do thus They ran greedily after the Error or deceit of the reward or wages of Balaam Deceptione merced is quâ de ceptus fuit Balaam effusi sunt Beza Erasmus Vatablus Pagnin Errore Balaam mercede effusi sunt Vulg. Montan. Melior sensus quod effusi sunt propter mercedem seu mercedis gratiâ ita ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplcatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Occumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errantes sicut ille lucri quaestus gratiâ dogmata prava annunciaverunt Lorin Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posoit Genitivum Lapid in loc Nonnulli perperam reddunt deceptione mercedis quâ deceptus c. Multo elegantius aptiusque vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecanica scholia ad subsequentia refert ut sensus sit Gnosticos Balaami errorem secutos esse mercedis cupiditate ut subandienda sit vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justinian in loc but I rather refer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward as others better to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ran greedily thus They ran greedily for reward after Balaams Error that is as Balaam toyl'd journeyed took pains went from place to place from Altar to Altar c. to speak perversly to curse Israel and give wicked and pernicious counsel and all this for filthy lucre or base gain and to get reward from Balac so these Seducers care not what Heresies they utter what pernicious and damnable Doctrines they preach or Errors they broach so as they may but gain reward and wages from poor deluded people And our last English Translation intends this sense Thus likewise Oecumenius Moâ—tanus Justinian with sundry others And as this Interpretation of their running greedily for reward after Error is most apt and elegant and seems best say some to answer the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of its composition so is it most agreeable to those other places of Scripture which mention the end which falfe Teachers propound to themselves in venting their Errors and which tell us that they serve their own belly Rom. 16.18 that their gain is godliness 1 Tim. 6.5 that they err from the faith while they covet after money 1 Tim. 6.10 that they teach things which they ought not for filthy lucres sake Tit. 1.11 that through covetousness they make Merchandise of people with feigned words 2 Pet. 2.3 that they have an heart exercised with covetous practices 2 Pet. 2.14 Cyprian writing of Novatus that mischievous Heretick saith that he was Avaritiae inexplebili rapacitate furibundus Beyond measure Avaritiaest plerumque Haeresium comes fomes mater nutrix c Ames in 2 Pet. and even to madness covetous The covetousness of Hereticks is the companion fewel mother nurse saith Amesius of their Heresies Now the sinfulness of following Error for reward appears in two things especially 1. In its profaneness What more profane and godless course imaginable then for an Instructer of souls to be a Vassal to dung Covetousness is iniquity in all men but blasphemy in a Teacher of souls His Titles Master Office Doctrine are all heavenly how insufferable is it then for him to be earthly How shall he take off mens affections from the world when as he followes that as most precious which he tells others is most superfluous The birds of the ayr which fly next heaven neither sow nor reap nor carry into the barne and how unsutable is it that they who by their vocation are next heaven should yet in their deportment be furthest from it That they should be like Foxes disswading
the Church 1 Thes 5.20 Despise not prophesying and 1 Cor. 14.3 He that prophesieth speaketh unto men to edification and exhortation and comfort So verse 24. 4. Sometimes it signifieth to know and to be able to declare things either past or present which a man either by nature or industry is not able to know and so it signifies to divine thus it is taken Matth. 26.68 Mark 14.65 c. where they who had blinded Christ bid him by way of derision prophesie who it was that smote him to this purpose said the Pharisee Luke 7.39 This man if he were a Prophet would have known c. 5. Strictly and properly to prophesie is to foreshew or foretel things to come or that afterward shall be fulfilled Thus it is taken Acts 21.9 Philip had four daughters Virgins which did prophesie Thus Ezek. 21.2 compared with ver 7. So Ezek. 29.2 30.2 34.2 38.2 And thus it must necessarily be taken in this place Enoch prophesied of these by way of prediction or he foretold their punishment 2. For the second whence Jude received this prophesie or prediction of Enoch To this some say that Jude took this prophesie out of an ancient book written of old by this Enoch the seventh from Adam True it is that in ancient times there were some writings dispersed abroad in the Church under the name of Enoch Tertulâ— de hab mul. cap. 3. and called by the name of Enochs book and of these Origen makes mention in his last Homily on Numbers And Tertullian in his third chapter de habitu muliebri affirms that the book of Enoch was preserved by Noah in the Ark and brought forth after the Flood Non sunt scripta in Canone qui scrvabatur in templo Cur autâ—m hoc nisi quia susâ— câ—tae fidei c. Illa quae sub Enochi nomine proferuntur continent fabulas Rectè à prudentibus judicantur non ipsius esse credenda Aug. l. 15. de civ D. c. 23. and he attributes the opinion of its want of authoritie to the malice of the Jewes who saith he because some eminent testimonies concerning Christ may be produced out of it endeavoured to suppresse it Augustin also mentions books bearing Enochs name That then there were such books called by the name of Enochs t is not denyed but that Enoch was indeed the Author of them and that Jude made use of them none can either probably or soberly suppose The books saith Augustine which under the name of Enoch are produced are to be suspected for false and none of his because the Jewes never accounted them cononical nor kept them in the temple as such and they ahound with fables Among the rest that fond and erroneous conceit so contrary both to Scripture and reason that the Angels in their assumed bodies went in unto the daughters of men and so begat those Gyants mentioned Gen. 6.4 Though this fabulous error being intituled to so holy and ancient an author as Enoch was imbraced by Justin Martyr Cyprian Clemens Alexandrinus Libros Enochi plane supposititios esse ut mihi persuâ—deam fa cit quod in Ecclesia Dei ante Babyâ—enicam cap tiviteâ—em in nullis prophetar um libris fit meutio tam rari thesauri quem non credibile est si in rerum naturâ fuisset Mosem latuisse qui etiam scriptorum Enochimeminisset in hac historia si tunc extitisent Rivet in exerc in Gen. 49 and some others Besides had there been any such true book or prophesie of Enoch in writing no doubt but it would have been very famous and highly set by among the Jewes both for the antiquity and holinesse of the Author as also for the preciousness of the matter in regard whereof some mention would have been made thereof by the holy Prophets or by Philo and Josephus who were curious preservers and writers of Jewish antiquities who yet did never discover to us that rare treasure And that Moses was the first of all the holy writers I think is the constant judgment of all learned divines protestant and popish nor doth Christ Luke 24.27 acknowledg any holy writer to be more ancient then Moses for Luke 24.27 it is said that beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Now if Enoch had written a book probable it is that Christ would have begun at him he being so long before Moses to have explained the prophesies of his humility and glory the later whereof this prophesie of Enoch here mentioned by Jude doth so clearly discover It s therefore the opinion of some learned men that if there were in Judes time any writing which went under Enochs name it was written by some Jewes who mixed some things Good and true which peradventure they received by tradition concerning the prophesies of Enoch with other things false and fabulous which book of theirs might be more and more in the progress of time corrupted and was deservedly rejected as Apocryphal Possibly out of this Book Jude might take this passage The penmen of holy Scripture have not seldome taken several passages which tended to edification out of profane * Acts 17.28 1 Cor. 15.33 Tit. 1.12 Authors and thereby sanctified them to the use of the Church and yet as Rivet wel notes since Jude saith that Enoch prophesied it was necessary that Jude should have a peculiar revelation from the holy Ghost to assure him that the prophesie recited by an apochryphal Author did indeed come from Enoch for otherwise should he only rely upon the Authority of an apochryphal book the prophesie related by Jude would no more be canonical then it was as set down by the apocryphal writer Others Protestants and Papists assert Capta occasion e ex prophetia Henochi commemorata à Juda libros quasi antiquitus scriptos puublicarnt â— Perer. in Gâ—n Nieremberg de Oâ—ig sacscrip pa. mihi 51. that after the death of the Apostles some impostors taking occasion by Judes alledging the prophesie of Enoch did publish and set forth a book under the name of Enoch that so by its bearing the name of one so pious and ancient it might find the better acceptance Of this opinion is the learned Gomarus who withal gives a parallel instance of the feigning of an epistle under Pauls name to be written to the Laodiceans by occasion of that passage of Colos 4.16 so that according to this opinion some took occasion to write this fictitious book of Enoch by reading of Judes Epistle not that Jude ever saw any book under Enochs name extant or took his prophesie out of it Many learned men therefore very probably conceive that our Apostle received this prophesie from common and undoubted tradition transmitted from the Patriarchs and so handed from generation to generation til such time as it seemed good to the holy Ghost by the Apostle Jude to make it a part of Scripture And thus the Apostle mentions the withstanding of Moses
〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word with his holy ten thousands or Myriads Four things may here offer themselves to be explained 1. Their quantity in respect of numbers ten thousands 2. Their quality they are holy ones holy ten thousands 3. Their relation They are his his holy ten thousands 4. Their action or employment they are to come with the Lord. 1. For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek properly signifies ten thousand Thus Acts 19.19 where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five myriads it s rendred fifty thousand and Rev. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgar et Erasm vicies mil lies dena millia two myriads of myriads we translate twenty thousand times ten thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.11 and Dan. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint we render ten thousand times ten thousand So Deut. 33.2 Psal 3.6 Dan. 11.12 Luke 12.1 Acts 21.20 And in those places where the word ten thousand is used as here in Jude without the addition of a word of another number it imports an uncertaine and very great vast number or an innumerable multitude Heb. 12.22 there being a certain number put for an uncertaine 2. For the second their quality or property noted in this word holy or Saints These here called holy or saints say some are the angels In millibus sanctorum nun ciorum suorum Cypr. ad Novarian Hugo Lyranus who in Scripture are oft said to be such with whom Christ comes at the last day and also called holy and not seldome is their coming with Christ and their holiness as here put together Thus Luke 9.26 Christ is said to come in the glory of the holy Angels and Matth. 25.31 the Son of man shall come and all the holy Angels with him c. Sometimes they are called mighty Angels 2 Thes 1.7 The Lord Jesus shall be revealed from heaven with his mighty Angels And Deut. 33.2 when God delivered the law upon mount Sinai it is said he came with ten thousands of his Saints where by Saints may be understood Angels who attended God in the delivering of the law in which respect it is said that Israel received the law by the disposition of Angels Acts 7.53 and the law is said to be the word spoken by Angels Heb. 2.2 But others more rightly conceive that by these holy Myriads or ten thousands in this place we are likewise to understand holy men as wel as the holy Angels even the Saints shall appear with him in glory Col. 3.4 And more plainly 1 Thes 3.13 the coming of our Lord Jesus Christ is foretold to be with all his Saints And Mat. 13.43 The righteous shal shine forth as the sun in the kingdome of their father and these saints or righteous ones who are to attend upon Christ shall be not only those who before were with Christ in heaven but even those who shal be taken up in the clouds to meet Christ and thereby shall be made a part of his attendance 1 Thes 4.17 So that these myriads this innumerable company shal be made up of all the glorious Angels and Saints it shal be a general assembly all the servants shal wait upon their Master the Lord Jesus We shall saith the Apostle all meet Ephes 4.13 there shall not be one wanting and if Christ bestowes new liveries upon all his Saints they shall all when adorned with them yeild their attendance to him in them But in what respect doth the Apostle call them Saints or Holy Persons are holy in two respects 1. In respect of destination seperation or being set apart to holy services and employments Thus the first-born were holy Exod. 13.2 12. Jer. 1.5 Thus the Prophets and Apostles are oft called holy Jeremiah was sanctified from the womb In this respect these holy Angels and men may be called holy as being set apart to the peculiar work and glorious employment of praising and glorifying of God for ever 2. Persons may be holy in respect of true inherent holiness abiding in them thus likewise these Angels and Saints here mentioned may be called holy for the Angels they were from their very creation perfectly holy and afterward by the grace of confirmation made constant in holinesse as for holy men though they were formerly made holy of not holy privatively that is having lost their holiness had holiness bestowed upon them by regeneration and though they were made holy of lesse holy by having increase and additions of holinesse bestowed upon them in this life yet at this great day they are with the Angels perfectly holy likewise the spirits of just men made perfect in this life they were perficientes perfecting then shal they be perfecti having as much holiness as they can hold as much as God or themselves wil desire being without any mixtures of unholinesse in them all teares being wiped from their eyes and all sins from their souls and they presented faultlesse before that presence of glory not having spot or wrinkle or any such thing but being holy and without blemish Eph. 5.27 3. For the third they are called his his holy ten thousands and his they are in three respects 1. In respect of Creation he made them all whether Saints or Angels as they are creatures they are the works of his hands 2. As they are Saints they are his also Angels are his by being confirmed in their sanctity Holy men are his because he was the deserving cause of their holiness the pattern or exemplary cause also thereof and lastly by his spirit the efficient cause of their holiness he is made sanctification to us 1 Cor. 1.30 he sanctifies and cleanseth his Church with the washing of water by the word 3. They are his in point of service and attendance for being sanctifyed they wait upon him and serve him in all holy employments here in the kingdome of grace and hereafter shall they attend upon and come with him as his servants in his kingdome of glory 4. For the fourth their coming with the Lord Jesus these ten thousands of his Saints shall come with him 1. For his own glory he wil come in the glory of his holy Angels and he wil likewise come to be glorified in his Saints and admired in all those that believe in that day 2 Thes 1.10 How glorious these holy myriads or ten thousands shall make Christ at the day of judgment both in regard of their excellencies and numbers I have shewed p. 529 530 531. c. Part 1. How wil the beauty and multitudes of these subjects set forth the glory of the King of glory who shall have myriads of servants every one shining like myriads of suns and every subject being indeed a King The first time he came as a servant to sinners but the second time he shal come as the Lord of Saints and Angels Then his forerunner was John Baptist now he shall descend
who praise their own good deeds are thought not therefore to report them because they did them but therefore to have done them Pin. Ep. 8. ad Saturntnum l. 1. that afterward they might report them A man in commending does not yea undoes what he is a doing Thou hearest witnesse of thy self said the Pharisees thy witnesse is not true When Paul mentioned his own necessarie praise 2 Cor. 12.16 17.21 he saith he speaks foolishly and that he was become a fool in glorying 2 Cor. 12.11 Though he were compelled thereto A man should not therefore doe any good that he may have a good report but therefore and only therefore desire a good report that he may be in the greater capacity of doing good If a man commend himself he should do it modestly and constrainedly for the advantage of the Gospel Paul speaks his commendation as belonging to a third person I knew a man c. 2 Cor. 12.2 and ver 11. ye have compelled me c. But ordinarily we should neither praise nor dispraise our selves even the latter of these being the giving of others an occasion to praise us and oft a putting of praise as one saith aptly to usury Robinsons observations that we may receive it with the greater advantage To conclude if it be a sin to praise our selves when we have done good how great an impiety is it to glory in evil the former discovers the corruption of a man the latter of a divel Lastly Though it be a sin for a man to commend himself yet t is our duty to praise the good we see in and done by others that God may be honoured Thus diis laus bonis debetur who was the Author of all good and men encouraged the doer to proceed the beholder to imitate him 3. Obs 3. Great swelling words should not seduce us from the truth We should not regard the words but the weight of every teacher nor who speaks but what is spoken the Kingdome of God is not in word but power 1 Cor. 4.20 We must not mislike truth because the bearers words are low and contemptible nor imbrace error because the words of him who brings it are lofty and swelling A Christian should be a man in understanding not like a little child ready to swallow what ever the nurse puts to the mouth We should ever be more forward to examine by Scripture with the noble Bereans the truth of what is taught us than to be bewitched like the â—â—â—ish Galatians with the words of any teacher suspect the cause that needs them and the men that use them as a rotten house so a rotten cause needs most props Truth like a beautiful face needs no painting Though he were one that speaks big nay with the tongue of an Angel nay were an Angel yet if he preached another Gospel we should hold him accursed Christians should labour for knowledg to discern between great words and good words or rather between good words and good matter This for the third proof that these seducers were those ungodly men who should be judged at the last day viz. because they spake great swelling words The fourth and last followes in these words having mens person in admiration because of advantage In which words our Apostle 1. describes what they did they had mens persons in admiration 2. Discovers why they did it for advantage For the first their having mens persons in admiration EXPLICATION That we may understand the sin wherewith these Seducers are here charged in admiring of persons We must first open these two expressions 1. Persons 2. Admiring or having in admiration 2. Shew what admiring of persons is here by the Apostle condemned and why 1. For the former The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face and properly answers to an Hebrew word of the same signification yet in Scripture it s taken several waies not to speak of the divers acceptations of the word in Scripture when attributed to God as being too remote from our present purpose when it is used concerning the creature 1. its given to things without life as Matth. 16.3 and Lâ—â—e 12.56 ye can discern the face of the skie that is the outward shew or appearance Luke 21.35 and Acts 17.20 we read of the face of the earth in which places its taken for the superficies or outside 2. Most frequently to man and so 1. properly it signifies his face and countenance Thus Matth. 6.16 they disfigure their faces and ver 17. wash thy face So Matth. 26.67 then did they spit in his face 2. His person as 2 Cor. 1.11 the gift bestowed upon us by the meanes of many persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His bodily presence 1 Thes 2.17 we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence 4. A man as accomplished with his gifts excellen cies or indowments real or appearing which are outwardly beheld or looked upon to belong to him for which he is oft unduly respected either in regard of his body mind or outward condition and thus it s taken Matth. 22.16 Mark 12.14 where the Herodians tel Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of men and Acts 10.34 God is no respecter of persons So Rom. 2.11 And thus I take it in this place where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency advanced in respect of their outward state of wealth honour c for their own private gain and advantage 2. The other expression is admiring or as we render it having in admiration Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth two things 1. To wonder at a thing in respect of its strangeness unusualness at which men use to look very earnestly and intently Thus it s taken Matth 8.27 where it is said that Christ rebuking the winds and the sea the men marvelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Matth. 21.20 when the fig-tree withered it s said the disciples marvelled Matth. 27.14 Luk. 1.21 63. Luk. 4.22 Euk. 11.38 John 7.21 when Christ had with such admirable wisdom answered the ensnaring question of the Herodians it is said they marvailed Matth. 22.22 c. 2. It signifieth highly to honour fear or reverence the person or thing which we look upon as strange and thus some take it Matth. 8.10 when Christ heard of the centurions faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he marvelled that is say some he respected and honoured his faith Thus it s taken in this place of Jude Vid. Ravanel in Tit. admiratio These seducers honoured highly advanced cried up the endowments and qualifications of great men for advantage and probable it is that the Apostle expresseth their honouring of mens persons by the admiring them because the Septuagint so translate those places where honour and
them a while then the souls of their people to all eternity Ministers must defend as well as feed their flock and keep away poyson as well as give them meat drive away the Wolfe as well as provide pasture Cursed be that patience which can see the Wolfe and yet say nothing If the heresies of seducers be damnable the silence of Ministers must needs be so too 2. Obs 2 It s our duty to acknowledge and commend the gifts and graces of God bestowed upon others with respect Jude honourably mentions these Apostles both for the dignity of their Function and also for the faithfulnesse of their discharge thereof by forewarning the Christians The prudent commending of the gifts and graces of another is the praysing of the giver and the incouragement of the receiver The good we see in any one is not to be dampt but cherisht nor should the eminency of our own make us despise anothers endowments Peter though he had oft heard Christ himselfe preach and long been conversant with Christ upon earth though at Pentecost the spirit was poured upon him yet he thought it no derogation from his worth to make an honourable mention of Paul to read his Epistles and to alledge the authority of his writings 2. Pet. 3.15 Peter doth not say why is not my word as credible as Pauls but without any selfe-respect he appeals to Paul honours Paul and fetcheth in Paul for the warrant of his writings Oh how unworthy is it either to deny or deminish the worth of others How unsutable is it to the spirit of Christianity when meer shame compels a man to speak something in commendation of another to come with a But in the conclusion of our commendation But in such or such a thing he is faulty and defective This kind of commendation is like an unskilful farriers shooing of an horse who never shoes but he pricks him 3. Obs 3. The consent between the pen-men of scripture is sweet and harmonious they were all breath'd upon by the same spirit and breath'd forth the same truth and holinesse Jude and the rest of the Apostles agree unanimously against these seducers Moses and all the Prophets accord with the Apostles in their testimony of Christ Luke 24. Peter and Paul agree harmoniously 2. Pet. 3.15 All holy writers teach one and the same faith They were severall men but not of sevrall minds The consideration whereof affords us a notable argument to prove the divine authority of Scripture all the pen-men whereof though of several conditions living in several ages places and countreys yet teach the same truth and confirm one anothers doctrine 2. It teacheth in the exposition of Scripture to endeavor the making of them all to agree Weemes When other writers oppose the Scripture we should kill the Egyptian and save the Israelite but when the holy writers seem for they never more than seem to jar one with another wee should study to make them agree because they are brethren But 3. and especially the consideration hereof should put all Christians upon agreeing in believing and imbracing the truth if the writers agreed Mauns dextra non taniopere indiget ministerio sinistrae quam necessaria est Ecclesiae doctoribus Concordia Gerhard 2 Pet. 3.15 the readers should do so too but cheifly the preachers of the word should take heed of difference among themselves in interpreting the Scripture Concord among teachers is as necessary as is the help of the left hand needful to the right When the children fall out in interpreting their fathers Testament the Lawyer only gains and when Ministers are at variance among themselves hereticks onely rejoyce and get advantage to extoll and promote errour In a word as the Apostle holily exhorts Phil. 3.16 we should walk by the same rule and mind the same thing and 1. Cor. 1.10 Speak the same thing labouring that there may be no division among us but that we be perfectly joyned together in the same mind and in the same judgment All Contention among Ministers should be who shall be foremost in giving of honour and gaining of souls 4. Obs 4. Scripture is the best preservative against seduction The Apostle directs the Christians to make use of the words of the Apostles to that end The Scripture is the best armory to afford weapons against seducers It s onely the Sword of the Spirit the word of God that slayes error Mat. 4. Jesus Christ made use of it when he conflicted with that arch-seducer the devill The reason why people are children tossed about with every wind of seduction is because they are Children in Scripture-knowledge They are children which commonly are stoln in the streets not grown men Ye erre saith Christ to the Sadducees not knowing the Scripture The Scripture is the light which shines in a darke place an antidote against all hereticall poyson A touchstone to try counterfeit opinions that Sun the lustre whereof if any doctrines cannot endure they are to be thrown down as spurious And this discovers the true reason of Satans rage against the word in all ages never did any theefe love the light nor any seducer delight in the word Luci fugae Hereticks fly the Scripture as the owle doth the Sun when that ariseth they flye to their holes when that sets they fly abroad and lift up their voice It s Satans constant design that there may not be a sword found in Israel Our care should be to arraigne every errour at the bar of Scripture and to try whether it can speake the scripture shibboleth whether it hath given them letters of commendation or no or a passe to travell up and down the Church or no If to Scripture they appeal to Scripture let them goe and let us with those noble Bereans with pure humble praying unprejudiced hearts search the Scriptures whether those things are so 5. Obs 5. They who are forewarn'd should be forearm'd It s a shame for them who have oft heard and known the doctrines of the Apostles to be surprized by seducers Jude expects that these Christians who knew what the Apostles had delivered should strenously oppose all seduction To stumble in the light is inexcusable To see a young beginner seduced is not so strange but for an old disciple a grey-headed gospeller to be mislead into error how shamefull is it and yet how many such childish old ones as these are doth England London afford who justly because they are ever learning and never coming to the knowledge of the truth but remaine unprofitable hearers of truth are left by God to be easily followers of error The fourth particular which I considered in Judes producing of this testimony of the Apostles was wherein this testimony consisted or the testimony it selfe laid down in the 18. ver in these words That there should be mockers in the last time who should walk after their own ungodlylusts In which words these seducers are described
Common-wealths suffer In troublous times the walls and temple of Jerusalem went but slowly on Though Jesus Christ the head be the only fountaine of spiritual life yet the usual way of Christs strengthning it and perfecting thereof is the fellowship of the body that by what every joynt supplies the whole may be encreased when Church-members are put out of joint they are made unserviceable and unfit to perform their several offices They who were wont to join in prayer sacraments fasting and were ready to all mutuall offices of love are now fallen off from all 4. It s opposite to the future estate of the Church in glory In heaven the faithful shall be of one mind wee shall all meet saith the Apostle in the unity of the faith Eph. 4.13 when we are come to our manly age Wrangling is the work of child-hood and folly and a great peice of the folly of our child-hood Lutheâ— and Calvin are of one mind in heaven though their disciples wrangle here on earth OBSERVATIONS 1. Naturally men love to be boundlesse Obs 1. they will not be kept within any spiritual compasse nor endure to bee held in any bounds This according to one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Jude aimes at in this place Wicked men are sons of Belial they cannot endure the yoke of Christ though it be sweet and easie They break his bonds asunder and cast away his cords from them Men love to have liberty to damn their own souls Psal 2 3. Hos 4 16. They back-slide like a back-sliding heifer Though men account it no unwelcome streightning to them to have a fence between them and their bodily enemyes yet they cannot endure those limits and bounds of Gods law or corrections which stop them from sin their fear of hurt makes them love preservation their love of pleasure makes them desirous of sinful liberty How good a sign of a gracious heart is it rather to desire to be in Christs inclosure then in Satans champain to account Christs service our liberty and Satans liberty our bondage How just also is God in suffering sinners to take their course and swinge in the wayes of sin and destruction They who wil not be kept within Gods compass are deservedly left to Satans disposall They who are back sliding heifers who will not endure the yoke are justly threatned to be suffered to be as a lamb in a large place without a keeper or preserver They shall have their fill of liberty but their liberty is like that of the Deer which though it were gotten out of the park-pale yet it was at the cruel curtesie of the hounds On the contrary God is very gracious in stopping up his churches way though with a thorny hedge Oh happy thorns that stop us in our waies to hell Such thorns are better then roses The setting up of the thorny hedge Hos 2.6 is a promise a branch of the Covenant Our separation from Rome cannot be charged with schism Obs 2. This will evidently appear if we consider either the ground or the manner of our separation 1. For the ground and cause thereof our separation from Rome was not for some slight and tolerable errours but damnable heresies and grosse idolatries The heresies fundamental and idolatries such as those who hold communion with her cannot but partake of In respect of both which the church of Rome was first Apostatiz'd before ever we separated nor was there any separation from it as it had any thing of Christ or as it was Christian but as it was Romane and Popish The Apostacy of the Roman church which was the ground of our separation appeared sundry ways 1. In that she did thrust the Lord Jesus the great and onely teacher of the church out of the chair and in it placed the Pope as the infallible Doctor of the church to whom she ties her beliefe and subjects her faith though he alwayes may and oft doth rise up against Christ himself 2. The Scriptures the alone rule of faith the Romanists slight and impiously despise and make them an insufficient rule of faith by joyning their over-fond and false traditions to it by preferring a vitious and barbarous interpretation before the sacred originals by making the holy Scriptures to have neither life nor soul nor voice till the interpretation of the church or rather the Pope be added 3. They have depraved the great and main article of faith concerning the justification of a sinner the nature whereof though the Scripture makes to stand in the remission of sinnes and the application of Christs righteousnesse by faith yet they ascribe it partly to Christs and partly to our own merits and righteousnesse in which respect that of the Apostle sutes with them Christ is become of no effect to you who are justified by the law 4. Though the worshipping of the immortal and invisible God under any visible image or representation or the likenesse of a mortal creature be frequently and expresly forbidden in Scripture Ecclesia Romanaeusus admittit basce trinitatis imagines caeque pinguntur non solum ut ostendantur sed ut adorenâ— tur In 3 Aq. 9.29 art 3. yet they set forth and teach the worshiping of the Father under the image of an old man the Son under the image of a Lamb and the holy Ghost of a Dove And Cajetan confesseth that they draw these images of the Trinity not only to shew but to adore and worship them To these I might add their maiming or rather marring the Sacrament of the Lords Supper their denying the cup to the laity Their ascribing of remission and expiation of sin to the sacrifice of the Mass their seven Sacraments their praying to Saints Auge piâ—s justitiam Reisque dona veniam Solve vinela reis Profer lumen Coecis Psalt Rom. and ascribing to the Virgin Mary the bestowing grace and glory pardon of sin c. Their dispensations with the most hideous and bellish abominations as murders incest Sodomy c. for mony c. 2. For the second the manner of our separation it was not uncharitable rash heady and unadvised nor before all means were used for the cure and reformation of the Romanists by the discovery of their errors that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgment of them they still obstinately persist in them Our famous godly and learned reformers would have healed Babylon but she is not healed many skilful Physicians have had her in hand but like the woman in the Gospel she grew so much the worse By praier preaching writing yea by sealing their doctrine with their bloods have sundry eminent instruments of Christ endeavoured to reclaim the Popish from their errors but in stead of being reclaimed they anathematized them with the dreadfullest curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their reducement not permitting any to trade