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
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
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
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
under a glorious and victorious Head and Captain Jesus Christ against a cursed yea a captivated enemy who cannot lift up an hand further then the Captain of the good Angels pleaseth in a good cause for the honour of God and the welfare of the Church should they ever be foyld their Captain would lose the most glory How good is God to order that the best Creatures should be the strongest How happy Saints in that they have though an invisible yet an invincible Life-guard an Army of Angels to pitch their tents about them Psal 34.7 whose safety thereby can be no more then shadowed by mountains of full horses and Chariots of fire If any thing do sometimes befall them afflictive to their sense yet nothing can befal them destructive nay not advantageous to their souls How great is our interest to continue our Guard These holy Spirits are driven away by our filthy conversation like Doves that cannot endure noysom places They will protect none whose protection drawes not allegiance to their great Lord and Master Jesus Christ Oh give not the good Angels cause to say of us as David of Nabal 1 Sam. 25.21 Surely in vain have we kept all that they have c. A man without Angels is not without Divels Miserable is it for the poor sinner to be like a Lamb in a large place exposed to the cruelty of the Wolf in stead of being defended by the care of the Shepherd Miserable lastly is the condition of every enemy of Christ and his Church who joynes with that Head and fights under that Leader which is sure to be foyl'd that walks according to the Prince of the power of the air that wars against the Angels of God yea with him the God of those Angels And how can they expect who have fought for Satan against Michael in their life time that Michael should contend with Satan for their souls at their deaths 3. Observ 3. In all contentions our care should be that our cause be good Michael contended in a righteous quarrel It s commonly seen the hottest contentions are bestowed upon the unholiest causes Idolaters cry out louder and longer for Diana of the Ephesians wicked men more strenuously strive for the promoting of the Divels Kingdom then the Saints do for the advancing of Christs How loud did Baals Priests cry to their God for help 1 King 18 26 28. and how cruelly did they gash their bodies when the reputation of their dumb and deaf Deity was hazarded How eager were the men of Ophrah Judg. 6.28 that Gideon might be put to death for throwing down of the Altar of Baal But what a shame is it that blind Zeal should be more eager and active then that which is inlightned The goodness of that for which we contend only commends the greatness of our fervor in contending for it The more fiery and furious a horse is which wants eyes the more dangerous to himself and others is his career The higher and stronger the winds are which drive the Ship upon the sands and Rocks the more destructive and inevitable will be the wrack of the Ship We must first be sure we have a clear a Scripture-way and then how sweet and sutable a connexion is it to be fervent in spirit when serving the Lord We should mistrust and fear our course is wrong Rom. 22.11 when we find our hearts most eager and impetuous and when we are sure our course is right we should be ashamed that we are so faint and sluggish 4. Satan contends with the strongest even with the strongest Angel Observ 4. No Excellency can exempt any one from his onsets He adventured upon Christ himself The most famous Worthies mentioned in Scripture Job Marth 4. David Peter c. could not escape the Divels encounter This Serpent set upon our first parents in their innocency He commonly singles out the Leaders for combate and they often meet with the sharpest assaults That Christian which is most Angelical shall find Satan most Diabolical The Divels malice being most against God is most against them who have in them most of God in them he labours to be revenged on him In the servants he strikes at the Master And God in Wisdom so orders it that they who have most strength should be most exercised to make his graces the more manifested to all Beholders God was not delighted that Job should be assaulted and tempted but that thereby Satan should be overcome And such is the Divels malice that he will trouble those most in the way whom he knowes he can least hinder of the end He contends though he conquers not Where he cannot destroy our grace he will labour to disquiet our peace Satans assaults are no sign of Gods hatred nor should they be any occasion of our censures If we be not so fiercely set upon as others in stead of censuring them for having no grace at all let us rather think that they have more then our selves They whom Satan least troubles commonly least trouble him In short what need have weaklings of watchfulness when the Divel fears not an Archangel A weak Christian when watchful is in less danger then the strongest when secure He who sets upon an Angels strength will not fear humane weakness If he comes upon those who have nothing to help forward his Conquest he will come with a courage upon those who bring him weapons In the best of us there 's a strong party for Satan to joyn with all 5. Observ 5. The more God advanceth any in gifts and employments the more Satan molests them If this Archangel were not though some think he was employed about the burying of Moses's body yet sure we are he was here employed in contending for God and that he was a choice if not the cheifest of all the servants that God kept in this great family of the world the great minister and messenger of God to perform his masters pleasure in matters of highest concernment Persons of publick employment are most fiercely assail'd by Satan they who are set apart to offices whereby God is most glorified and his Church relieved are set upon by Satan the enemy of both We never read that Moses David Paul c. were molested by the Divel till they were appointed to be Gods Archangels as it were his Messengers in delivering governing teaching the Church God never imployes any in service but 't is to oppose Satans Kingdome and the higher their service is the hotter is the opposition which they make and whosoever disturbs Satan shaâ—l be sure to hear of him the more watchful any one is to do his duty the more watchful is Satan to do him hurt commonly God shewes his servants in their entrance into duty what they are like to meet with in the continuance thereof and thereby he gives them such proof of his faithfulness in supporting them that all the rage of hell afterward shall onely prevent
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
eleventh verse whom he rather mentions then any others in regard of their great hurtfulness to the Church by cruelty seduction and sedition they being the types and forerunners of these Seducers 2. From sundry elegant comparisons ver 12 13 3. From the certain and infallible Prophecy of Enoch propounded and amplified ver 14 15 16. This eleventh verse then consists of these two parts 1. A Denunciation of Wo and Judgment 2. An Amplification thereof from the three forementioned examples of Cain Balaam Core 1. The Denunciation of Judgment in these words Wo unto them EXPLICATION It may be demanded In what sense the words Wo unto them are here used and how to be understood The uttering of this word Wo denoting in Scripture grievous calamities and miseries either present or approaching is used three waies 1. Vae condolentis imprecantis praedicentis There is vae dolentis and condolentis when woe is used as an Exclamation of grief pity and commiseration and then it imports as much as if the Apostle had said Alas how am I grieved in consideration of their approaching ruine for these wretched sinners that are running to their own destruction and thus the word wo is often taken in Scripture as Mich. 7.1 where the Church resenting the general corruption of the times and her smal number cryes out Wo is me for I am as when they have gathered the Summer fruits as the gleanings of the Vintage The good man is perished out of the earth and there is none upright among men Thus also the Prophet Isaiah chap. 24.16 laying to heart the wickedness of the people and the Judgments which were to follow expresseth his holy sympathy in these words Wo unto me the treacherous dealers have dealt treacherously c. Thus the same Prophet again chap. 6.5 Then said I Wo is me for I am undone because I am a man of unclean lips c. for mine eyes have seen the King the Lord of Hosts c. So Jer. 4.41 and 6.4 Jer. 13.27 and 45.3 Lam. 5.16 Now though it cannot be denyed but that the faithful do and ought with holy commiseration to lay to heart the miseries of others yet I understand not this expression of wo in this place in this sense for besides that Jude knew that these Seducers were ungodly men and appointed to this condemnation his scope was not to express his sorrow for them but to warne the Church of them by discovering the Judgements of God against them 2. There is vae imprecantis a wo of cursing and imprecation used sometimes by Godly men against the implacable and irrecoverable enemies of God Thus the Prophet Habakkuk utters it against the Caldean who wasted the Church Hab. 2.6 9 12 15 19. Psal 40 14 15 59.14 Thus David Psal 109.6 7 8 9 c. prayeth for the destruction of his enemies That the Apostles had this power of cursing the incurable enemie of the Church whose destruction the Lord had extraordinarily revealed to thâ—â—â—nd that they used it is very evident Paul prayeth 〈◊〉 2 Tim. 4.14 that the Lord would reward Alexander the Copper-smith according to his work And its hard to deny Non dicit Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddat Sunt vota imprceantis non verba praedicentis Rivet in Psal 40. that Jude in this place doth put forth that power against these Seducers Sure I am Paul Gal. 5.12 prayeth that the false Teachers might be cut off who troubled the Church and he who enabled the Apostles to foreknow the ruine of Seducers certainly without error might help them to desire it holily without revenge And never did either Christ or his Apostles express so much heavenly vehemency against any as against those who hindred the eternal salvation of souls witness the woes eight times repeated by Christ against the Scribes and Pharisees Matt. 23. As also Pauls carriage towards Elimas the Sorcerer Acts 13. Some indeed of this impious rabble who were not so obstinate malicious and subtle as others Jude might spare he desiring the Christians afterward that on some they should have compassion putting a difference And if it be here demanded How the Apostle could lawfully say Wo unto them I answer 1. He expresseth not this wo unto them in respect of his own cause but the cause of God not as they were his but Gods enemies 2. He directs not his imprecations against persons curable but incurable and he might know them to be so by some extraordinary inspiration 3. His affections herein were not carnal but Divine and Spiritual stirred up purly by Zeal to Gods glory and the safety of the Church In a word If this wo here pronounced by Jude were a wo of imprecation he was carryed to the uttering thereof by the same Spirit by which he penned the Epistle 3. There is a vae praedicentis a Wo of prediction and denunciation whereby imminent and impendent evils are foretold and denounced against others and in this sense it s â—â—â—monly used and uttered in Scripture Eccles 4.10 Eccles 10.16 Isai 3.9.11 28.1 30.1 31.1 Hos 9.12.24 Matth. 24.19 and most commonly by the Prophets Isai 3.11 Wo unto the wicked for it shall be ill with them Isai 5.8 Wo unto them that joyn house to house c. And ver 11. Wo to them that rise early in the morning that they may follow strong drink Matth. 24.19 Wo to them that be with child and give suck in those dayes c. And this sense though some Learned men exclude not that which was last mentioned we may safely admit in this place our Apostle concluding that undoubtedly they who were as bad as the worst of former sinners in respect of sin should be as miserable as they were in regard of punishment OBSERVATIONS 1 Spiritual and eternal woes Obser 1. are the true woes To be woful indeed is to be under the wrath of God This is the wo here by Jude denounced against and by God inflicted upon these Seducers Whatever wo comes without Gods wrath may have more of weal in it then of woe Other woes touch the skin these the soul Other woes part between us and our Estates names worldly comforts but these between us and God in whom is laid up all happiness How foolish is every sinner to fear the name the shadow and not to tremble at the thing the reality of woe like the beast who is more affrighted with the flash of the fire and the noise of the report which is made in shooting off the Gun then with the fear of the bullet Eternal woes come with less noise and therefore with more neglect then others They kill though they do not affright The fear which Christ commands is of him who kils the soul Of this more Part 1 p. 282. What proportion of misery is there between the souls leaving the body and Gods leaving the soul Bodily miseries are but opinionative and appearing
conclusionem duobus comparationis gener ibus exornat unum est in exemplis rerum ante gestarum positum alterum in exemplis elegantissimis rerum naturalium Exempla 1. Historica 2. Physica Jun. in loc now further illustrates the same by sundry apt and elegant comparisons in this and the following verse Three of these similitudes whereby he describes their estate are set down in this verse and two in the next in both five In this verse they are compared 1. To spots These are spots c. 2 To clouds without water carryed c. 3 To decayed trees Trees whose fruit withereth 1. To spots in these words These are spots in your feasts of Charity when they feast with you feeding themselves without fear EXPLICATION Four things are here to be explained 1. What these Seducers are her called or the name affixed to them Spots 2. Where they conversed or to what company these spots cleaved In your Feasts of Charity 3 What they did there 1. They Feast 2 They feed themselves 4. How they feasted and fed viz. without fear 1 For the first They are called spots in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word hath a double signification very congruous to the present scope and drift of the Apostle 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here interpretend Spots signifieth Rocks * Quemadmodum scopuli navigantibus infesti sunt ac perniciosi cum inopinato occurrunt sic isti coepulan tibus insperatam perniciem inferunt Oecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum est glarea id est terrae species quae maculas facile relinquit sed etiam concavum saxum in litore maris seu lacuum ac fluminum in quam concavitatem tanquam in commune receptaculum sordes aquarum confluunt Aret. Confragosa in mart saxa cavernosae rupes Gagn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud prophanos Authores usurpatur primò pro macula in veste è vi no vel unguine ei inhaerens quae eam decolorat secundò pro naevo in facie Gerh. in 2 Pet. 2.13 Derivatur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à trahendo coeno quasi denotentur spurcissimi haeretici cognominati etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd coenum lutum significat Borborita five Borboriani Lorin in loc Est metaphora à panno vel vestibus in quibus ex gutta vini olei alteriùsue rei contrahitur alius color quam sit nativus Aret. in Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat vituperium à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperare 2 Cor. 6.3 8 20. LXX ustrpant pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod generaliter significat aliquid in corpore vel actione vitae quod incurrit reprehensionem Gerh. in 2 Pet. such as in the sea not being by Mariners discerned and shunned may easily cause Shipwrack And in this sense Oecumenius understands the word in this place as if these Seducers in their meetings with the Christians were as pernicious to their souls as are Rocks in the sea to those Ships which by the unwariness of the Mariner unexpectedly dash against them Others conceive that they are compared to Rocks neer the shore which being hollow contract and gather the filth and mud which the sea casts up into their holes as if the Apostle would note them to be a colluvies sink or common receptacle of all filth and wickedness But 2. I conceive the word is here more fitly rendred spots then rocks for the word spots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.13 is of the same derivation and signification and used upon the very same occasion with this and there it is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports blemishes or any thing in the body or Actions which may render either liable to disgrace and reproach They are saith Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labes maculae Bez. Coinquinationes et maculae Vulg. spots and defilements or blemishes And the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot among profane Writers betoken defilement and deformity and are used either to signifie any speck mole or wrinkle on the face or any stain on the garment by the dropping of wine or oyle upon it very often done in Feasting which notion saith Lorinus is most agreeable to the Apostles purpose of speaking concerning their being spots in Feasts Tritum est nominibus abstractis improbissimum quemque appellare facem pestem perniciem scelus Lorin In abstracto est magna Emphasis ut enim hominem insigniter sceleratum vocamus scelus sic Apostolus falsos doctores utpote insigniter maculatos inquinatos vocat maculas inquinamenta Gerh. in 2 Pet. Non vitiosus homo es Zoile sed vitium Martial and by way of resemblance it s used concerning the spots and stains of the soul namely sins which render him who was made after Gods Image defiled and deformed Hence the Apostle speaks of the Church washt and cleansed by Christ as not having spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wrinkle but as being holy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without blemish Eph. 5.27 Nor is it without a singular Emphasis that the Apostle expresseth them who were themselves so defiled and ready to spot and defile the Christians by a word in the abstract calling them not such as doe defile and bespot but even very spots and defilements and thus abstractly speaks the Spirit of God in other Scriptures when it would increase and intend the signification We have found this man a pest a very plague Acts 24.5 Eph. 5.8 Once were yee darkness but now are ye light And most deservedly are these impure Seducers called spots both in regard 1. Of their deformity and 2. Defilement 1. Of their deformity 1. They like spots cast a deformity disgrace or blemish upon their Christian profession What Heathen who never heard of Christ but would have thought Christ seeing these beastly Epicures a Bacchus and these Love-Feasts as prophaned by these Bacchus's feasts Aestimari à cultoribus potest ille qui colitur Salu. Ezek. 36.20 Eezk. 43.8 the worship and worshipped being judged of according to the Worshippers They have prophaned saith God to the Jews in captivity mine holy Name among the Heathen when they said These are the people of the Lord and are gone forth out of his land 2. They were spots of deformity to the meetings wherinto they came they were blemishes to the faces of the Christian assemblies As one or two brass-shillings in a sum of money make all the rest suspected so by the unholiness of some the rest suffered Wicked men look upon spots among and upon Saints with a multiplying glass and as with old mens Spectacles making a great letter in a small print Heathens seeing these among Christians might say such are they all never a barrel better Herring Euseb lib. 4. cap. 7. Qui ipsi ad detrectationem divini nominis Ecclesiae à Satana
another a cloud is the womb of rain big with it oft as with its issue And therefore as the learned Junius on this place notes when our Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that these clouds are without water he rather useth ratione populari a popular and Vulgar kind of speech then stands upon Philosophical accurateness for those clouds which are without water Aristotle and other Philosophers call not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nubes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebulas thin dispersed vapours which indeed obscure the face of the heavens but have within them no rain for the thirsty earth at all so distinguishing them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rainy clouds The Naturalists who write concerning watery Meteors enquire how it can be that a cloud should contain so vast a bulk and quantity of heavy waters and not violently and at once fall to the earth heavy things naturally descending or tending downward Several causes are by them assigned some say that they are kept up by their natural and inbred warmth included in them and by the heat without of the Sun and Stars others say by their motion which they have from the winds others by reason of their spungy hollowness which receives and takes in the thin air but Philosophers in this are like little children that cannot speak plain at least to my dulness the safest way according to the best Divines is to resolve this by the Scripture which represents the holding up of the clouds as the work of Gods power and teacheth us that God hath given his command in the creation that the clouds fall not Prov. 8.28 He established the clouds above Gen. 1.6 Let the firmament that is Zanch. de op Dei l. 2. c. 1. p. 277. Aer suâ mediâ regione dividit aquas quae sursum evehuntur ab iis quae infrae fluunt as Zanchy largely and strongly proves the ayr in respect of the middle Region divide the waters from the waters namely those which are drawn up and made clouds for rain from those which run below And Job 26.8 It s expressely said that God bindeth up the waters in his thick clouds and the cloud is not rent under them he hath bound these waters in a though weak slight garment Prov. 30.4 The waters above the Heavens are recorded among the things which God hath estalisht for ever and for which he hath made a decree that they shall not pass Ps 148.4 6. It s his power that enables so weak a cobweb to hold as it were a strong man prisoner it s that alone which lays up even a Sea of waters in the thin sieve or searce of a cloud which till he pleaseth shall not let go one drop Sunt nubes ut spongia quaedam aquarum plena Deus autem mamâ— suae proorovidentiae spongiam bane comprimit non totam simul quantum potest sed paulatim ut molliter descendant aquae Zanch. de op Dei l. 3. c. 6. pag. 383. and then rain shall come as through a sieve or strainer not in floods but in drops Or rather as Zanchy that Divine Naturalist speaks he makes his clouds spunges till he press and squeez them with the hand of his providence not a drop shall fall out of them he presseth these spunges not too hard but gently that so they may moderately and by little and little distil and drop upon us and not overwhelm us as they did the old World when he wrung these spunges hard upon them He whose word is a dam to hinder the proud waves from flowing over the face of the earth hath a word likewise which as a stopple shuts up the bottles of his clouds and keeps them from running out In a word he who hangeth the earth upon nothing is in the next words deservedly said to bind up the waters in his thick clouds For the second particular viz. why the Apostle made choice of a resemblance taken from these clouds He saith these Seducers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds which according to the notation of the word and common usage signifie such as have in them water for the refreshment of the earth and I conceive that our Apostle hereby intends either 1 To shew their duty which was as the Ministers of Christ to be watring clouds to afford to people the sweet and refreshing showers of wholsome Doctrines Or rather 2. Their great boastings hypocritical shews and appearances they seeming and pretending to be clouds full of water as the holy Prophets and Apostles were whereas indeed they were though appearingly full yet really and truly empty unprofitable and waterless like the boaster of a false gift of whom Soloman speaks Prov. 25.14 that he is as clouds without rain though by reason of his great promises he seemed to be full of water and beneficialness As if the Apostle had said These Seducers are clouds full of water of holiness and heavenly doctrine if you will beleeve their own expressions and appearances but if you come to try or use them you shall finde no benefit comfort or refreshment from them And I conceive that the Apostle by calling them clouds intimates their proud and hypocritical pretending to resemble the worthy and profitable Instructers and Teachers of the people of old who are oft and elegantly in Scripture compared to clouds and whose doctrine is resembled to dropping as Isai 5.7 where God according to some threatning to take away the Prophets and their Ministry from the people saith I will command the clouds that they rain no rain And frequently in Scripture is prophesying or teaching called a dropping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum docens dâ—ctorve tum pluvia tempesâ—iva 21.30.20 Joel 2.23 My doctrine saith Moses Deut. 32.2 shall drop as the rain Ezek. 21.2 Son of man drop toward c. And prophesie against the land of Israel And Amos 7.16 Prophesie not against Israel drop not thy word against the house of Israel Ezek. 20.46 Son of man drop toward the South and prophesie c. And Micah 2.6 Prophesie or drop not say they to them that prophesie And in ordinary speech we use to say the clouds drop and when it begins to rain it drops Prov. 3.20 His clouds drop down the dew And clouds are a most lively resemblance of faithful Ministers Gen. 1.6 Prov. 8.28 Psal 147.8 Ephes 4.11 Psal 68.11 1. In regard of the cause of both the supream highest cause is God clouds are frequently in Scripture called his clouds Job 26.8 Psal 18.12 Prov. 3.20 Ministers are his they are from him for him kept up by him he gives the word and great shall be the company of those who publish it he sends forth labourers the natural cause of clouds is the Sun drawing up vapours Christ the Sun of righteousnesse he calls appoints gives gifts to Ministers 2. In regard of the condition of clouds they are carried from place to place tossed
they may procure much credit though they ask but little cost Besides natural conscience will not be put off with a total laying aside of duty and if Satan can cheat poor souls with putting a Pibble in stead of a Pearl into their hands he thinks it as much cunning as if he put nothing into their hands at all nothing doth so dangerously hinder men from happiness as the putting off themselves with shadows and appearances of that which is really and truly good He who is altogether naked may be sooner brought to look after the getting a garment then he who pleaseth himself with his own rags wherewith he is already clad A man who is smoothly civil and morally honest is in greatest danger of being suffered to go to Hell without disturbance he snorts not in his sinful sleep to the disturbing of others and he is seldom jogged and disquieted nay perhaps he is highly commended Christians please not your selves in the bare profession and appearances of Christianity that which is highly esteemed among men may be abominable before the Lord let not the quid but the quale not the work done but the manner of doing it be principally regarded examine your selves also concerning the principle whence your actions flow the righteousness whereby they are to be accepted the rule by which they are regulated the end to which they tend and as the Apostle speaks Let every one examine his own work and consider whether his duty be such as will endure the Scripture Touchstone 2. Withering and decaying in holinesse Observ 2. is a distemper very unsuitable and should be very hateful to every Christian It was the great sin and wo of these seducers and should be look'd upon as such by us and that upon these following considerations 1. In respect of God Decayes in our Christian course oppose his nature in whom is no shadow of change Mal. 3.6 Psal 102.24 I am the Lord saith he I change not He is eternally I am and ever the same his years are throughout all generations And what hath inconstancy to do with immutability how unlike to the Rock of ages are chaffe and stubble no wonder that his soul takes no pleasure in those who draw back and that they onely are his house who hold fast the confidence and rejoycing of the hope Hebr. 10 38. Hebr. 6.6 firm to the end If a frail weak man will not take a house out of which he shall be turned within a few years how unpleasing must it be to God to be so dealt with 2. Spiritual decays and witherings are unsutable to the works of God His work is perfect Deut. 32.4 he compleated the work of Creation he did it not by halves Gen. 2.1 The heavens and the earth were finished and all the host of them God finished the building of his house before he left His works of providence whether general or special are all perfect he never ceaseth to provide for and sustain the creatures the doing hereof one year is no hinderance to him from doing the like another and another nay the day week month Psal 23. Psal 71.17 18 Christus perseveravit pro te ergo tu pro illo perseveres Bern. de temp 56. Ibi tu figas cursus tui metam ubi Christus posuit suam Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet quòd crederent in illum Christus vero pro tanto munere sibi oblato noluit opus redemptiâ—nis humanae inchoatum relinquere inconsummatum Perald p. 216. year generation end but Gods providentiall care still goes on he upholds every creature nor is the shore of providence in danger of breaking he feeds heals delivers cloaths us unweariedly goodness and mercy follow us all the dayes of our lives he regards us from our youth and forsakes us not when we are gray-headed Most perfect are his works of special providence Redemption is a perfect work Christ held out in his sufferings till all was finisht Though the Jews offered to beleeve in him if he would come down from the Cross yet would he not leave the work of mans Redemption inconsummate He finisht the work which was given him to do he saves to the utmost delivers out of the hands of all enemies nor doth he leave these half destroyed they are thrown into the bottom of the Sea he hath not onely toucht taken up but quite taken away the sin of the world Nor will he leave the work in the soul imperfect he is the author and finisher of our Faith His whole work shall be done upon Mount Sion he will carry on his work of grace till it be perfected in glory where the spirits of just men shall be made perfect and the Saints come unto a perfect man 3. Spiritual witherings and decayings are opposite to the Word of God 1. The Word commands Spiritual progressiveness Be thou faithful unto the death Rev 2 10. Let us not be weary of well doing Gal. 6.9 Look to your selves that we lose not those things which we have wrought John Eâ—p 2. v. 8. Let us go on to perfection Hebr. 6.1 Perfecting holiness in the fear of God 2 Cor. 7.1 Take heed lest there be in any of you an evill heart of unbelief in departing from the living God Hebr. 3.12 2. The Word threatens spiritual decays If we sin wilfully after we have received the knowledg of the truth there remaineth no more sacrifice for sin but a certain fearfull looking for of vengeance and fiery indignation which shall devour the adversaries It is a fearful thing to fall into the hands of the living God Hebr. 10.26 27 31. I have something against thee because thou hast left thy first love Rev. 2.4 If any man draw back my soul shall have no pleasure in him Hebr. 10.38 3. In aternum se divino mancipat familatui Ob hoc inflexibilis obstinatae mentis punitur aeternaliter malum licet temporaliter perpetratum quia quod breve fuit tempore vel opere longum esse constat in pertinaci voluntate ita ut si nunquam moreâ—etur nunquam vâ—lle pecâ—are dâ—sineret ita â—ndefessum presi icuâ—â— stud â—m pâ—oâ—profectione reputatur Perald ubi supra The Word encourageth proceeding in holiness I will give thee a crown of life Rev. 2.10 Yet a little while and he that shall come will come and will not tarry Hebr. 10.37 Behold I come quickly and my reward is with me Rev. 22 12. He that endureth to the end shall be saved Nor need it seem strange that the proceeding of a godly man in holiness for a few years is rewarded with eternity for as the sin of the wicked is punisht eternally because they being obstinate and inflexible would sin eternally should they always live so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally because should they always live they would always and progressively be holy 4. Spiritual
witherings and decays are opposite to the honour and worship of God None can honour God who divides his service between him and other things He accounts himself not served at all unless always served Who will think that employment vast and large which a man takes up and lays down at his pleasure What proportion bears slight and short obedience to the Majesty of him who is the best and the greatest how can that work be deemed by any beholder sweet and delightful of which men are as soon weary as of some grievous burden who wil account that service profitable and advantagious or its wages to eternity any other than a notion when they who have entred into it think an hour long enough to continue in it or will any think that God gives strength to his servants to perform it who give it over before they have well begun or that he delights in that holinesse which his seeming friends take such frequent libertie to forsake at their pleasure 2. The sinfulnesse of witherings and decayes appear in respect of our selves Prov. 17.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2 c. 11. 1. Whatever professions have been made is's certain there never was sincerity Vnstedfastness is a sure note of unsoundness he never was who ever ceaseth to be a friend for a friend loveth at all times He who leaves Christ never loved him They set not their heart aright and their spirit was not stedfast with God Psal 78.8 2. Spiritual withering renders all former profession unprofitable and in vain He who continues not in had as good never have entred into the waies of God nothing is held done as long as ought thereof remaineth to be done we shall be judged according to what we are not have been Judas not according to his Apostleship whrein he lived John 2.8 Gal. 3 4. but according to his treachery and despair wherein he died our beginning in the spirit followed with ending in the spirit advantageth not that is only wel which ends well 't is not the contention but the conquest which crowns they win the prize not who set out first but continue last 3. Spiritual withering makes our former profession and progress therein to do us hurt It had not only been as wel but better never to have known the way of righteousnesse He who licks up his vomit never casts it up again the house re-entred by Satan is more delightfully and strongly possessed by the impure spirit the water cool'd after heating is now colder then ever the seeming breach betweene sin and the soul being made up again is like a dis-joynted bone well set the union is stronger then ever and it is more easie once to go on then often to begin And as there was nothing Satan did so much endeavour as thy leaving of God so nothing wil he so much hinder as thy returning again to God yea and it may be by this time God is justly provoked to leave that person to Satan who would needs leave God for Satan To conclude none will be so inexcusable before God as they who leave the wayes of holinesse for if those waies were bad why did they enter into them if good why did they not continue in them 3. The sinfulnesse of spiritual withering appears in respect of others 1. They who remain strong and stable do not yet remain joyful but are much sadded by the decayes of any though they fall not with them yet they are cast down for them yea they should sin if they should not be sad and how great a sin is it to make it necessary for them to mourn whom to rejoyce is thy duty Now we live saith Paul 1 Thes 3.8 if ye stand fast in the Lord. Their apostacy then would have been his death 2. The weak are much endangered to be carried away with others for company seldome doth any leave God singly the worst yea the weakest shall have too many followers Although these seducers were carried away by reason of their emptinesse yet all that Jude could do all the diligence he could use was little enough to keep the Christians from being carried away with them It is easier for a weak seducer to carry souls away then for a strong Christian to keep them back 3. The wicked are both confirmed in that their sin into which the decayed Christian is faln and also much deride and reproach that way of truth and holinesse which the unstedfast have forsaken they are confirmed in their sin because their own way hath now the addition of a proselite and the commendation of an Enemy now numbers are a great encouragement and a strong argument to a sinner in any wickednesse and the commendation of an enemy is equivâ—lent to an universal good report sinners will deride likewise and blaspheme the way of truth as if either Christians had formerly embraced it for by-ends or else as if it had not worth and excellency in it to deserve a stedfast persevering in it and the dispraising of holiness by the seeming friends thereof will appear to its enemies to be equivalent to an universall ill report 3. Obs 3. It is the duty of Christians to endeavour after spiritual fruitfulness The Apostle mentions unfruitfulness likewise Luk. 3.8 Canâ— 6.11 as the sin and wo of these corrupt trees seducers This duty of bearing and bringing forth much fruit is frequently noted in Scripture Mat 3.8 bring forth fruit meet for repentance 2 Cor. 9.10 Now he that ministreth seed to the sower c increase the fruits of your righteousness Phil. 1.11 Being filled with the fruits of righteousness Col. 1.6 Matth. 21.34.41.44 John 3.8 which are by Jesus Christ c. Jam. 3.17 The wisdome from above is full of good fruits Every branch in me that beareth fruit he purgeth that it may bring forth more fruit John 15.2 He that abideth in me and I in him bringeth forth much fruit I have chosen you that ye should bring forth fruit ver 16. Being fruitfull in every good work Col. 1.10 As touching the nature and cordition of these fruits Phil. 1.27 Eph. 5.3 4. 1 Cor. 12 ult 1. They must be fruits of a right kind good and piritual fruits of the same nature with the good seâ—d that hath been sown in us when wheat is sown tares must not come up nor cockle when baily is cast into the ground Our fruit must be such as becomes the Gospel not fruits of the flesh Nor 2. fruits meerly of gifts parts abilities of utterance knowledge nor only of civil righteousness just dealing toward men freedomâ— from scandal not fruits only of external profession of religion in prayer hearing c. but such as are sutable and proper to a supernatural root and principle fruits worthy of amendment of life Mat. 3. Love out of a pure heart 1 Tim. 1.5 Spiritual fruits fruits brought forth to a spirituall end they must give a sweet and delightful relish though possibly
times but they are called wandring or planets because they proceed in their orb by various and different motions keep not the same distance nor situation among themselves nor one place under the firmament nor are alwaies of one distance from any of the fixed stars Saturn Jupiter Mars Sol Venus Mercury Luna but move sometimes more swiftly sometimes more flowly and are sometimes higher sometimes lower sometimes appearing with more light sometimes with less yea sometimes not appearing at al Unde Cicero planetas dictos existimat per antiphrasim q. minime errantes according to their particular motions The other sort of wandring starrs are but appearingly such and improperly called such and they are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as dart Stella discurrentes transvolantes trajicientes leap and run hither and thither and wander into several parts of the heavens and oft fal down upon the earth they being only hot and dry exhalations gathered together in a round heap and yet not compacted throughly elevated unto the highest part of the lower region and there only kindled by antiperistasis Ovid 2. Metaph De 〈◊〉 lapsa sereno quâ— si non Cecidit possit cecidisse videri sâ—pe etiam stellas vento impendente videbis precipites Coelâ— labi Virg. 1 Georg. Decidua sydera Plin. and seeking to ascend higher by the sudden cold of the middle region are beaten back and so appear as though stars should slide and leap from place to place I conceive that Christ speaks of these stars Matth. 24.29 where he saith the stars shal fall from heaven Thus Aug. l. 2. de civ dei cap. 24. vid. Lud. Viv. Comment And that our Apostle speaks of these stars as it is the opinion of Junius Perkins Diodat and also of sundry among the Papists as Cajetan Lapide Lorinus so seems it very probable considering that tho the 7 planets have various different motions in their orbs yet their motions are so regular and constant that they are certainly known even before they have fulfilled them and also give clear direction to a man concerning times and seasons and the parts of the heavens and earth and therefore it seems not probable that the Apostle would call these seducers wandring stars or as the Syriack seductrices or as the Arabick caliginosas by comparing them to the seven planets And besides as the punishments contained in the former metaphors of trees clouds waves are the continuations of the three foresaid resemblances so the punishment which the Apostle subjoynes blackness of darknesse seems a continuation of the metaphor of wandring stars is such as agrees not to the seven planets but to these meteors or transitory impressions or exhalations which though for a time they flame and blaze brightly yet quickly go out and end in soot smoak and black darknesse 2. Why doth our Apostle here call these seducers stars and wandring stars 1. By giving them this title of stars I conceive our Apostle intends either first to shew their duty which was as Christians especially as teachers of others to shine like stars before others both by their doctrine and life and by both to be holily influential upon them or 2. rather the Apostle by calling them stars would insinuate what they desired to be esteemed and accounted among the people namely the eminent and glorious lights of the Church such as were fixed in heaven in respect of their meditations and affections such as directed others in the way to heaven afforded spiritual heat and life and quickning to them whereas indeed they were but false lights wandring stars such as led or rather mis-led people into the waies of error and destruction And both these reasons of the Apostles calling these seducers stars are made more then probable by that frequently used and elegant comparison of scripture wherein the Ministers of the Church are set forth by stars Dan. 8.10 Rev. 12.4 Rev. 1.16 Rev. 2.1 Dan. 12.3 They who turn many unto righteousnesse shal shine as the stars Apoc. 1.20 the seven stars are the Angels of the seven Churches c. and most fitly may the Ministers of the Church be compared to stars In regard 1. of their nature a star is of the same nature with the heavens celestial not Elementary Ministers should be pure Job 25.5 1 Tim. 4.12 2 Cor 6.6 blamelesse inoffensive they should teach facienda et faciendo voce et vitâ by lip and life tongue and hand their profession is holy they are compared to Angels called holy Angels the prophets were called holy Prophets In their heart they should experimentally find the work of holinesse and in their conversations express it 1 Cor. 3.5.6.7 Ephes 4.11 2. It is the nature of a star to be receptive of light and that from the Sun Ministers should abound in the light of knowledg They are called lights their lips should preserve knowledg they should be apt to teach and as the stars beams are borrowed from the sun the calling gifts abilities of the Minister are from Christ he hath set them in his Church he is with them without him they can do nothing he gives them work strength successe wages 2. Stars in respect of their situation and position they are high placed above the earth and thus Ministers should be stars advanced above others as in respect of their calling which of all others is the most excellent and honourable and of their gifts of wisdome c. so of that high regard and reverend esteeme double honour which the faithfull should bestow upon them As they have the highest place in the Church so walking worthy of their place they should have the highest place in the hearts of beleevers but especially they should be high and heavenly in their aimes affections Conversations they should carry themselves as the Prophets and Ministers of the most high they should not undertake their high and glorious function for low and base ends for honour wealth Ease but for the advancing of Christ the bringing of soules to heaven Their affections must not be set upon these things which are below money and possessions should lye at their feet not their heart An earthly minded minister resembles a clod not a star their Conversation should be in heaven A Star would give no light if it were not in heaven Instruction is made profitable to the people by the heavenly carriage of the minister Stars are of a round sphericall figure and an orb or boul toucheth the earth not as a plane but only in puncto A little earth should seem enough to a minister 1 Tim. 6.8 And as the greatest stars in regard of their distance from the earth appear but small so those ministers who in gifts and graces are most Eminent 1 Cor. 4.9.13 are yet in the opinions of men small vile Contemptible the off-scouring of the world and basely esteemed this is their lot but withall
that perfect holinesse required to the seeing of God Per mortem defecantur ut fomite pecati cum corpere mortue ad immortaiitatemp puri resurgâ—nt Rivet in Geâ— exerc 48. prop. fin and therefore that they were to be cleansed by death that with their body of flesh they laying off the corruption of their nature might arise pure and spotlesse to immortality The consideration whereof should put the strongest and those who are most likely to live upon a constant and serious meditation of death and warn them not to expect immortality in this life but daily to wait for their certain and appointed change That blessed saint now with God Mr. Richard Rogers who was another Enoch in his age Sometime of Wâ—â—hersfield in Essex my Dear and deceased Grandfather a man whose walking with God appeared by that incomparable directory of a Christian life his book called the Seven Treatises woven out of Scripture and his own experimental practise sometime said in his life time That he should be sorry if every day were not to him as his last day Every morning we arise let us say Art thou my last day or do I look for another Let us live as if we were alwaies dying and yet as such as are ever to live In short the successions and conclusions of generations should put us upon holiness of life as for the preserving a sweet and precious remembrance of our selves in that generation which followes so especially that we may by our holy example transmit holinesse to posterity that we with Enoch walking with God the Church of God and a seed of Saints may be continued as much as in us lies in our line And truly as otherwise we shall die while we live in the world so hereby we shall live when we are taken out of the world and be like Civet which when t is taken out of the box leaves a sweet savour behind it 4. Observ 4. All issue from Adam As Enoch was so all others were and are from Adam from him all descend by natural propagation He was the root all others but branches he the fountain all others but streams All were hewen out of this rock an observation which puts us upon sundry useful considerations It teacheth us humility As we were from Adam so he was from the dust of the earth and that dust from nothing Our father was Adam our grandfather dust our great grandfather nothing They who are proud that they can derive their pedigree so far as Adam may be humble if they would goe a little farther Remember whence thou art and consider whither thou shalt goe nothing so unsuteable as pride for a clod of the earth A man can never have too low thoughts of himself but in the bowing down his nature to accompany with sin He who would not endure pride in the Angels of heaven wil not endure it in dust and ashes and such even great Abraham calls himself a fitter stile then most illustrious high and mighty invincible c. When thou art mounting up in proud and self-admiring thoughts remember thou art from Adam earthen Adam Agathocles a potters son when he came to be King humbled himself with setting earthen vessels on his cupboard If dust be sprinkled upon the wings of Bees their noises hummings risings wil they say quickly cease when thou beginnest to grow proud sprinkle thy thoughts with this remembrance I am but dust Further we may hence gather the wonderful power of Gods blessing that of one so many millions should come from one root such multitudes of branches God can blesse one into millions and blast millions again into one into nothing Gods powerful benediction multiplied Adams numerous off-spring He whom God blesseth shall be blessed he whom God curseth shall be cursed We see the way to thrive in any kind the blessing of God maketh rich and without it thy own industrious endeavours will not help thee he cursed the fig-tree and it withered up at the roots More particularly we see from whom to beg the increase of posterity It is from God that Jacob expected and desired in his blessing that Ephraim and Manasseth should grow into a multitude Gen. 48.16 See also Ruth 4.11 12. Hence also we may observe the goodnesse of God in continuing the blessing of increase to Adam even after his fall that sinful Adam should be the father of such a posterity God might have said here is enough of one man and too much I le suffer no more to be of the kind We destroy poysonful and hurtful creatures that they may not breed But mark further that merciful power of God to cause a holy off-spring a sanctified seed though not such as coming of yet to come of a sinful faln parent that God should make white paper of dunghil rags that any of Adams unsanctified nature should partake of the divine nature in a word that Enochs should be from Adam Truely there was more mercy discovered in the changing one Enoch than there would have been justice put forth in condemning a whole world In a word how should this our derivation from the first put us upon labouring to get into the second Adam he who is but a man a son of Adam is a miserable man a child of wrath How careful should we be to get off from the old dead poysonful root and stock and to be branches ingrafted into and growing upon the living life-giving stock the Lord Christ In Adam saith the Apostle all dye and in Christ all are made alive as we have born the image of the earthly so should we be restlesse til we bear that of the heavenly 1 Cor. 15.49 5. It is our duty prudently to take our best advantages for truths advancement Thus Jude alledgeth here the prophesie of such a person as might in likelihood most draw respect and credit Of this before pag. 22. part 1. on these words the Brother of James Secondly in the preface here used by Jude before the prophesie the performance of Enoch is to be noted and that was his prophesying Jude saith that he prophesied of these EXPLICATION Three things may be enquired into by way of explication 1. What our Apostle intends in this place by prophesying 2. How Jude came by or whence he received the prophesie of Enoch 3. why he alledgeth and instanceth in this particular prophesie 1. For the first the word prophesie is in Scripture taken five several waies 1. See Diodats annotations on 1 Cor. 11.5 Sometimes it signifies no more then to be present at the publick Ministry and to partake of the doctrine thereof Thus I understand it in that place 1 Cor. 11.5 Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for otherwise women were not allowed to speak in the Church 2. Prophesie is taken for the written word 2 Pet. 1.20 3. Elsewhere to prophesie signifieth to expound interpret and apply the Scriptures to the edification of
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
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
spirit and end in the flesh And not to goe forward in Christianity is to goe backward and they who build not up pull down There 's no standing at a stay in this work the want of a roof impaires the walls the leaving of the building imperfect and unfinisht by not adding what is wanting tends to the ruining of that which is already set up We lose those things which we have wrought 2 ep Joh. 8. To conclude this paines and progressivenesse in this worke Part 1. pag. 158. c. 163. c. Part 2. is about a building which is not temporall and in time to fall down but spirituall and eternall Of this at large before 2. Concerning the second viz. the building up themselves It may be demanded 1. what is meant by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. How they may be said to be able to build up themselves For the first the word themselves added to building up may import a building up of one another and intend a mutuall duty to be put forth and exercised between Christian and Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus the Apostle Col. 3.16 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he exhorteth them to admonish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one another and Eph. 4.32 to forgive one another and this mutuall and fraternall helping of one another forward in our Christian progresse is elsewhere frequently commanded in scripture Heb. 11.25 exhorting one another and 1 Thes 5.11 edifie one another Christians by their counsells comforts exhortations examples should advance one anothers spirituall welfare but though this be a truth and here not excluded yet this hinders not but that primarily the Apostle intends that every one should promote his own particular holinesse and progresse in the faith of the gospel 2. For the second It may be doubted how we can build up our selves Is edification mans worke Non Libertate gratiam sed gratiâ Libertatem Aug. Are we not Gods workmanship Ans I grant spirituall houses cannot build themselves more then any other Our houses are not naturally houses of God but made so to our hands Vnlesse the Lord build the house all labour is vain And the Apostle points at the builder when in the next words he bids these Christians pray in the holy Ghost But he here writes to the regenerate who have the spirit by whom and whose grace they have spirituall liberty afforded to them and being drawn they run and being acted they are active Gratia acta fit activa Inward and habituall grace was the sole work of the spirit infusing that which is practicall is the worke of the regenerate person flowing from infused grace 2. Though we be Gods workmanship and building yet he builds by meanes and by such precepts as these he exhorts us to submit our selves to the meanes to yield our selves to be hewn squared and laid in the building OBSERVATIONS part 1. p. 182. 183. 184. c. and 219 220. For Observations drawn 1. from the title Beloved as also 2. from the Apostles expressing the doctrine of faith by the terme faith see before 1. From the pleasant and significant metaphor of building I note that The faithfull are the house of God 1. Obs By this resemblance the Church is not seldome set forth Heb. 3.2 Moses was faithful in all his house 1 Tim. 3.15 How to behave thy selfe in the house of God 2 Tim. 2.20 In a great house there are vessels c. Heb. 3.6 Whose house we are if we hold fast c. 1 Pet. 4.17 The time is come that judgment must begin at the house of God c. 1 Cor. 3.9 Ye are his building 1 Pet. 2.5 Ye also as lively stones are built up a spiritual house And this resemblance of an house aptly belongs to the faithfull either in respect of 1. Christ 2. Themselves 3. God 1. Christ is the foundation of this house he was a Corner-stone Isa 28.16 on which both the Jews and Gentiles meet Eph. 2.20 he is called a stone for a foundation Christ is a foundation 1. in point of sustentation upon him the faithfull build their hope and expectations upon him all their grace and holinesse is built 1 Pet. 2.4 he is a living stone that sends life and influence into all the stones of the building set upon him upon him all their Comforts are built all their rejoycing is in him Take away Christ and all their joy fals to the ground upon him are built all their duties both in respect of power to performe them and in respect of acceptation from God when they are performed 2. Christ is a foundation in respect of union Between the building and this foundation this is the ground of sustentation this union set out sometime by a matrimonial union sometime by an union between head and members sometime by that between root and branches c. is on the part of Christ Rom. 8 9. 1 Cor. 12.8 Phil. 1.19 by his spirit laying hold on us and infusing spiritual life into us and affording to us all supplies of grace On our part by faith putting and setting us into him as also receiving and drawing grace from him 3. Christ is a foundation in point of hiddennesse the building is seen the foundation is hidden he is a hid treasure 1. His person is not yet seen When he shall appear 1 Joh. 3.2 whom having not seen c. 1 Pet. 1.8 2. His benefits and graces are hidden Our life is an hidden life hidden not only to the wicked but even oft to the godly themselves who behold not their own happinesse either of grace or glory This life is the obscurity of their adoption his face is frequently hidden from them and the tokens of his presence removed And for the excellency of this foundation hee is first the sole foundation 1 Cor. 3.11 Act. 4.12 No other foundation can bee laid No other appointed by God No other ever embraced by saints No other ever revealed by the word No other needed beside No other willing or able to bear the weight of the building No other was fit to have the honour of our affiance and dependance 2. He is a strong foundation so strong that he bears up every stone every saint of all sizes that ever was or shal be laid upon him and all their weights and pressures he bears them up alwayes so that they shall never fal They who are built upon this rock are safe Renatus nunquam denascitur Matth. 7. as Mount Sion that cannot be moved The word shall fall but not a Saint because Christ fals not The gates of hell the floods of temptation shall never totally prevail Potest aliosquo modo recedere non penitus excidere a child of God shall never sinne away all his holinesse he may sinne not perish not sinne to death Grace may be abated not abolish't shaken in not out of the soul Of all given to