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
lips like Isaiahs Isai 6.6 must be touched with a live coal and he must partake of that Spirit which came down in the likeness of fiery tongues to fire the affections of his Hearers and to make their hearts burn within them with love to holy duties It was said of Basil that he breathed as much fire as eloquence 4. The gift of comforting the distressed conscience of speaking a word in season to him that is weary Isai 50.4 of declaring to man his uprightness of binding up the broken heart and of pouring oyl into its wounds of dropping the refreshing dewes of the Promises upon the parched Conscience In a word of giving every one his Portion like a Faithful and wise Steward 5. Lastly They must have the water of Grace and Sanctification Of this their hearts and life should both be full If a Beast was not to come to the Mount where the Law was delivered much less may he who is a beast deliver the Law The Doctrine of a Minister must credit his life and his life adorn his Doctrine Dead Doctrine not quickned with a holy life like dead Amasa lying in the way stops people that they will not go on cheerfully in their Spiritual warfare Doth God require that the Beast which is offered to him should be without blemishes and can he take it well that the Priest who offers it should be full of blemishes He then who will win souls we see must be able and wise A Minister must be throughly furnished as Paul speaks There is some wisdom required to catch Birds 2 Tim. 3.17 Fish and Vermine how much more to catch souls The best Minister may blush to consider how unfit he is for his Calling and when he hath gotten the greatest abilities he should beg pardon for his unableness and pray and study for a further increase of his gifts They are none of Christs Ministers who are not in some measure gifted for their work He that sendeth saith Solomon a Message by the hand of a fool cutteth off the feet Prov. 26.6 and drinketh damage he is sure to suffer for it it being all one as if he should cut off a mans legs and then bid him go on his Errand To conclude how unworthy and profane are they who bestow such of their children upon the Ministry as are the dullest and most unfit of all their number who say that when a child is good for nothing be is good enough to make a Preacher whose children as Doctor Stoughton speaks in allusion to his speech who called Basil the Gift of an Ague he being preserved from the violence of an Arian Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he recovered his son of a dangerous Ague may be called the gift of some lameness infirmity deformity Offer it now to thy Governor will he be pleased with theâ— 4. Ministers are sustained and upheld in their work by the mighty power of God It is much to be wondred Mal. 1.8 that the Natural Observ 4. but more that the Spiritual clouds are kept from falling It s God who bindeth up the waters in the cloud so that it is not rent under them Job 26.8 He that established and made a decree which shall not pass for the waters above the Heavens Psal 148.4 6. It was God who preserved Elijah when Jezabel had vowed his death God delivered Paul out of the mouth of the Lion he kept Isaiah in his Ministry during the Reign of four and Hosea during the Reign of five Kings he continued Noah an hundred and twenty years against the opposition of the old world Jeremy notwithstanding all his enemies was upheld in his work till the Captivity God promiseth the Church that their Teachers should not be removed into corners but that their eyes should behold them Isai 30.20 Luke 13.32 A Minister of Christ may say as Christ of his working of miracles I preach the Word to day and to morrow and do the world what they can they shall not hinder me till that day be come that Christ hath appointed The Ministers are stars in Christs hand So long as there 's any one soul which these Lights are to guide to Heaven all the blasts of Hell can never extinguish them God sets them and God keeps them up he erects he upholds he gave and he continues their commission Durante beneplacito they are Ambassadours 2 Cor. 5.20 whom he calls home when he pleaseth Let not then the servants of Christ fear man in the doing of the work of their Lord. He who hangs the earth upon nothing and keeps the clouds from being rent under the burthen of the waters can uphold them under all their pressures Their times are in Gods hand they are neither in their own nor in their enemies They shall fight against thee said God to Jeremy but they shall not prevail against thee Jer. 1.19 for I am with thee Let faithful Ministers fear none but their Master and nothing but sin and unfaithfulness Not outward evils because he sleeps not who preserves them but inward evils because he sleeps not who observes them Let Ministers undauntedly make their faces hard against the faces of the wicked In their own cause let them be as flexible as a reed in Gods as hard as an Adamant who can powerfully say to the strongest enemies of his Ministers Do my Prophet no harm and who will turn the greatest harm which they receive for his sake into good and make even a fiery chariot to carry his zealous Elijahs into heaven Hence likewise people are taught how to have their faithfull Ministers continued namely by making God their friend who at His pleasure removes and continues them How carefull were they of Tyre and Sidon to be at peace with Herod because their Country was nourished by the Kings Country Acts 10. â—0 T is doubtlesse greater wisdom to make God our friend by whose Care and Providence our Country is nourished spiritually and supplied with those who should break the Bread of Life unto us If People would keep their Ministers let them keep and love no sin Upon the repentance of the Jews God promised them that his sanctuary should be in the midst of them for evermore Ezek. 37.26 Let them bring forth likewise the fruits of the Gospel The Husbandman layes his ground fallow when he perceives it will not quit Charges The Kingdom of heaven saith Christ shall be taken from you and given to a Nation which will bring forth the fruits thereof Mat. 21.43 Lastly let them be importunate with God in Prayer to uphold his Ministers Importunity held Christ with the Disciples when he was going away Luk. 24.29 Say Lord Thou shalt not go till thou hast blessea me with more spirituall blessings and grace by the means of grace Oh! lay hold upon God as Galeacius's children hung about his legs when their Father was going from them to live at Geneva The Prophet complains Isa
of iniquity though they did not seem to be workers of iniquity yet God discovers them to be such by leading them forth with them There are none who so much dishonour Christ as they who profess to be rooted in him and yet are unfruitful and dead Christians Christ is a fruitfull soil full of strength and for any to be barren and decay appearing to be in him is a great disparagement to him every one will be ready to blame him for all their defects therefore that they may dishonour him no more they are pluckt up from that soil unto which they did but seem to belong for they were there only by a visible profession not by a reall rooting as a liveless stake is put into the ground and in the Civill Law till a tree hath taken root it doth not belong to the soil on which it is planted and then it appears that they never were rooted in Christ Please not then your selves with a meer outward empty profession of godliness with your standing among the trees of Christ in his Ortyard meerly in being accounted trees of righteousness or onely with the having a name to live These things will be so far from hindring that they will further your eradication A dead barren Oak a man will haply suffer to stand in his wood but not a dead Vine in his vineyard it was not a wild tree of the wood which none ever lookt should bear fruit that Christ cursed but an empty fig-tree whose nature promised fruit Root your selves as much downward in inward holinesse as you spread upward in outward profession otherwise God will at length make your hypocrisie known and will not suffer you always to abuse his own patience the good opinions of beholders and the place of your own standing and the longer the lets you stand to deceive others the greater shall you shame be when you shall be discovered This for the third Resemblance whereby the Apostle describes the sin and wickednesse of these seducers trees without fruit whose fruit withereth c. The fourth and fifth follow VIR 13. Raging waves of the sea foming out their own shame Wandring starres to whom is reserved the blacknesse of darknesse for ever THe fourth Resemblance whereby both the impiety and misery of these Seducers are described as in these words Raging waves of the sea foming out their own shame EXPLICATION Two things are here to be explan'd 1. What they are said to be Raging waves of the sea 2. What they are said to get by being so Shame They fomed out their own shame Like the raging waves which after their greatest unquietnesse breake themselves to a little fome For the first their title or what they are said to be in these words Raging waves of the sea Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated raging signifies uncamed wilde waves roaring like the wilde beasts of the wood Hence the vulgar render this place fluctus feri maris Erasmus Vndae efferae maris And Beza Vndae maris efferatae Fluctus vehementes maris Syriac fluctus maris commoti Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Gavisum in fluctus aequora mota truces Ovid. Latrantes undas Virg. 7. Aeneid Rapidas aquas Act. 27.41 Luk. 21.25 Jer. 31.35 Jer. 5.22 Isa 51.15 Psal 73.3 Interpretations that betoken fiercenesse wildnesse turbulency The same expression is there in VVisd 14.1 A man intending to passe thorough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce troublesome boisterous waves One Poet cals the waves of the Seas fluctus truces cruell terrible And another calls the waters of the Sea Latrantes undas the barking waves as if they made a noise like a barking dog when they were stir'd and rais'd and we frequently speak of angry roaring working boysterous rough troublesome Seas and read in Scriptures of violent waves Acts 27.41 The sea and waves roaring Luk. 21.25 The ship tossed with waves Mat. 14.24 The roaring of waves Jer. 51.55 Jer. 31.35 The tumult of the people and the noise of the seas and waves are put together Psal 65.7 And therefore our Apostle in calling these Seducers raging waves doth not so much intend their instability variablenesse and fluctuation in mind and doctrine their motion by every wind and unstablenesse in the truth though waters are unstable even to a Proverb nor onely the pride and swelling arrogancy of these Seducers though the waves are called proud waves they oft lifting up themselves so high as if they would kisse the Clouds and making as if by their fall they would overspread the earth but in calling them raging waves he rather intends as I said their troublesomenesse and unquietnesse and that in three respects 1. In respect of themselves Their consciences were unquiet tossed and troubled without any inward tranquility and calmnesse in the apprehension of reconciliation with God Isa 57.20 21. Isa 65.14 Isa 48.22 Job 15.20 21 24. Thus saith the Prophet the wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Thus Eliphas speaks Job 15.20 The wicked travelleth with pain all his dayes And to the same purpose Zophar Job 20.20 Surely he shall not feel quietnesse in his belly Inward Peace belongs onely to the faithfull It s onely reported of them Psal 119.165 Great peace have they who love thy Law 1 Cor. 1.3 Col. 1.2 2 Thes 1.2 It s onely promised to them He wil speak Peace to his people Psal 85.8 God will reveal to them abundance of peace It s onely requested for them even that peace which passeth understanding to keep their hearts Peace from God being never desired for men to live in a state of war against God Rom. 5.1.9.10 Eph. 2.14 Onely the Faithfull have taken the right course to obtain it They alone are delivered from Gods wrath and have an Interest in Christ who is our peace Gal. 5.22 Isa 59.8 and the Prince of Peace and have that spirit which works it in us and of whom true Peace is a fruit and effect The wicked have not known the way of Peace They may have it in the brow not in the brest in cortice not in corde in the looks not in the Conscience Benummed their consciences may be pacified they cannot be The guilt of sin is an unseen scourge a hidden sore He who hath thorns run into the soals of his feet wheresoever he goes treads upon thorns VVicked men carry their furnace their wrack their wo their prison about them wheresoever they go nor can they any more lay these off then they can lay off themselves 2. The Apostle may compare these Seducers to waves as they are unquiet troubled and moved in regard of God against and under whose will they were impatient fretfull and unsubmissive They did not quietly content themselves with their conditions They were like chaffe which flies into the face of him who fanneth it
Sam. 12 27 sent messengers to David to come and complete the Conquest by taking it fully lest the City should be called after his name He knew the jealousie of Kings in point of Honour he wisely might remember that the attributing of more thousands to Saul then to Dâ—vid though but by female singâ—ers had almost cost David his life God is jealous of his Honour he will not give it to another nor might any one take it to himself Of this largely in my former Part Ver. 6 Page 486 2. The highest Dignity is to be much in duty Observ 2. In this word Archangel here is equally both comprised Superiority and Service an Archangel is in english but an high and supreme Messenger or Waiter The service of God is the glory of the highest Angel How poor a Creature would Michael have thought himself had he not been a Messenger to Christ It s wel observed by some that Angels are more frequently called by their name of Office then of Nature oftner Angels then Spirits as if they more delighted in their being dutiful then in their very being And a Saint is as thankful that God will deign to be his Master as a sinner is proud that he can make men to be his own servants The dosius the good Emperor esteemed this the highest of all his Titles Vltimus Dei servus The lowest servant of Christ A person is truly so honourable as he is useful Pauls glory was not that he had ruled and domineer'd but laboured more then they all yea in the meanest services for Jesus Christ not in planting of and preaching to Churches or in governing them only but in stripes 2 Cor. 11.23 24 25 prisons â—ourneyes weariness perils hunger thirst cold nakedness The meanest service about a King is honorable Many think the glory of a Minister â—r Magistrate consists in Revenews fat Benefices large Incomes shining Retinue but ask an Archangel and he will say it is in being a servant a messenger How unglorious is a man in Scarlet Purple Gold Crowns nay with the most Eminent and Angelical parts if he serve not Christ by all He is at best but like a smal letter in the midst of a great Gay where there is though much flourish little benefit much hinderance to the Reader Oh how happy we if among us every one in Eminency laboured to joyn the Arch and the Angel together otherwise he who is most eminent in Dominion may but prove an arch Tyrant eminent for Riches an arch Usurer eminent for Learning an arch Heretick 3. Observ 3 The soveraignty and dominion of God extends it self even to the highest of created beings Even from the lowest worm to the highest the Arch-angel all are at the beck of the great God as every soul must be subject to the higher Power so every soul and power must be subject to him who is the highest he who excepts himself Qui se excipit se decipit Bern. ad Eugem deceives himself The greatest are at Gods disposal they must either be voluntarie servants or unvoluntary slaves God is the God of the mountains as well as the valleys He is indeed the God of the valleys to fill them but the God also of the mountains so as to be above them to level and pul them down No proud Pharaoh must say Who is the Lord that I should let Israel go Angels are great and high but God is greater Angels excell us but God even them in strength infinitely more then do they the lowest worm If one Angel can slay an hundred fourscore and five thousand what can the God of Angels doe This lessons both high and low the higest adversary to take heed of opposing the high God Are they stronger then he If he was a fool who thought himself wiser then Daniel much more is he such who thinks he is stronger then God The proudest Pharaohs Eâ— k. 28 3. Nebuchadnezzars must either break or bend God will either be known of them or on them The great design that God had in sending Nebuchadnezzar from his Babel among the beasts was That he might learn this lesson that the Lord ruleth in the kingdome of men Dan. 4.17 and giveth it to whomsoever he will This is his controversie with us still and never will it end till he have prevailed over us and be seen to have the better of us This subjection to God is that lesson which sooner or later every one must learn The true interest and wisdom of the greatest Potentates is to learn it here in the way lest they perish from it It lessons also the poorest Saints as in all their priviledges God wil yet be known to be their Lord as wel as their friend and therefore will be serv'd with holy fear so in all their sufferings from their proud enemies they may say with Solomon There be higher then they Eccles 5.8 The Lord on high is mightyer then the noyse of many waters yea then the mighty waves of the Sea The great God is their good freind he who hath the service of Angels hath goodnesse and protection for them When the strongest servant in the house beats and abuseth them the weakest child of God may say I 'le tel my father He can and will redresse every Saints injury 4. Great is the comlinesse of order Observ 4 even Angels have and love it There are Angels and there is one at least Archangel In heaven There must be a disparity among men Unisons make no good Musick even among the creatures where God immediately manifests his presence there are Thrones Dominions Principalities Powers what the differenceâ—is we know not that there is a difference we know Nay the Divel who is the great enemy of order and government on earth observes and upholds a kind of order and rule in hell Even there is a prince of Divels and the Divel and his Angels Though it's true the most powerfull divel is the most powerfully wicked nor heaven nor hell allow of a parity though there be no good yet there is some order in hell Holy Angels are no friends to levelling They are mistaken phanatick spirits who think it a point of perfection to be without Superiours would they be more perfect then the glorious Angels The truth is they cry out for this liberty that they may be in slavery to their lusts which government curbs and not so much for that they hate government the love whereof is implanted in all by the light of nature as because they hate those hands in which it is they would fain get it into their own and could they once do so tho none could govern so ill yet none would govern so much as themselves who most cry down ruling They who most â—ppose Government in others most desire the Government over others Evil angels who will not be subject to God are most tyrannical over meâ—â— Satan who would not continue in the worshipping of
the beasts from that booty which they intend to make their own and that they bidding men look upward should cast their own eys only downward Thou O man of God saith Paul speaking of coveteousness 1 Tim. 6.11 to Timothy flye these things A man of God must not be a man of the world a slave to Mammon a meer muck-worm or rather a moving muck-heap A Star of heaven nay an Angel must not degenerate into a clod of earth What likewise more profane then to barter away precious souls heaven Christ God himself for base pelf filthy lucre to make Merchandize for a piece of earth of Christians and Christianity How unsuâ—able and disproportionable a prize is Silver when for it that soul is sold for which Christ died In short How impious is it to sell that Truth for dung which we ought to buy with our bloods 2 In its Hypocrisie and dissimulation Who ever broached or taught an Error professedly for gain nay without a pretence of advancing Truth and of aiming at Gods glory and the good of souls What cozenage so vile as that which seems pious All deceit is abominable and that most which shrouds it self under the wing of Religion for gain to be the meaning and Godliness the cloak Is not this as bad as for Jacobs sons to hide their cruelty against Shechem with Circumcision for Abner to cover his revenge against Ishbosheth with the Divine Oracle Quaerunt discipulos quos petuniis emungeâ—e possunt non quâ—d salutem animarum procurare curabaut Mont. App. Sec. 28. Absolom his Treason with a Religious Vow Jezabel her murder with a Fast This odious dissimulation of these Seducers made them like the Kite to be eying the prey on the dunghil gain when they seemed to sore up to the clouds in their instructing of souls It s most unsutable for Satans servants and Mammons Drudges to be cloaked with Christs Livery to deliver Doctrines for gain and yet to pretend Conscience Religion The third particular to be opened is After what manner they followed the Error of Balaam for reward 3 Branch of Explication Jude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ran greedily after it The word properly signifieth they poured out themselves it being a resemblance taken from the pouring out of water And according to this Resemblance taken from the pouring forth of water the word may note either 1. A pouring forth in point of Destruction dissolution and overthrow such as whereby in regard of their total and irrecoverable ruin and perdition these Seducers with Balaam became utterly lost as water poured out Thus the Psalmist as a Type of Christ describing his extreme debilitation and approaching dissolution complains Psal 22.14 that he was as water poured out So the woman of Tekoah setting forth a desperately lost estate saith we must needs dye and are as water spilt on the ground In this sense its said Josh 7.5 when the Israelites were smitten before the men of Ai Qui roborc excellens eras aut esse debueras factus es debilis attenuatus viribus omnibus destitutus Ita aptissimèqua drat oppositio Qui eras principium robor is mei effusus es sicut aqua liquefactus es exhaustus viribus ita ut nihil à te deinceps sit expectandum magni heroici Rivet in Gen. 49. that the hearts of the people melted and became as water and thus also I understand that expression of Jacob concerning Reuben Gen. 49.4 whom though in respect of what he might have been by the right of primogeniture he calls his might the beginning of his strength the excellency of dignity and the excellency of power yet in regard of what he was to be in the losse of this power and dignity Jacob saith that he was unstable or poured forth as water that is was to be weak brought low and so emptied of strength that nothing great and heroick was to be expected from him How fitly this dissolution and lost estate agreed to Balaam and these seducers that sought to heighten and strengthen their condition by error and unrighteousness who sees not their sin could not be a stable and solid foundation of greatness but it made them vanish and perish like water poured forth they perisht in their names estates bodies souls And therefore the Arabick renders this place in mercede exaruerunt in their reward they dryed up or decayed as after the pouring forth of water there follows driness in that thing out of which the water is poured 2. Or this pouring forth as water according to others better may import a pouring forth in respect of the forwardness force violence Acts 2.17.18.33 So Acts 10.45 Sic dicimas effundere se in li bidine in questus lacbrymâ—â— vota effundere furorem iram minas querelas rabiem vires vocem honores in mortuum Lor. in loc and impetuousness of these wicked men in the sinfull prosecution of their lusts and thus this resemblance of pouring forth as water is ordinarily used in Scripture as Hos 5.10 I will pour out my wrath upon them like water Amos 5.24 Let judgment run down as waters and righteousness as a mighty stream Jude then here intends that these Seducers put forth themselves in the prosecution of their lust like water poured out As a forcible swelling stream breaks down the banks and violently bears down all before it so these were so mad upon their gain that they could not be restrained but violently broke down all the banks and bounds which were set to keep them in And probably the Apostle may here refer in his setting down the violent eagerness of these seducers upon their reward to that furious march and impetuous progress of Balaam when he journeyed to Moab upon promise of wages whom neither Gods prohibition before he began his journey nor the crushing of his foot nor the speaking of the Asse nor the drawn sword of the Angel in his journey nor the ineffectualness of all his enchantments afterward could hinder from pursuing his covetous design but early in the morning up he gets breaks the bounds of Gods command begins his journey furiously strikes madly answers his Asse wildly lays about him breaks through all difficulties at length comes to Balac and then runs from Altar to Altar with inchantments and in a word would not give over till the sword which he saw drawn before his eyes was sheathed in his bowels And this violent impetuousness put forth by Balaam these seducers and other wicked men this running greedily in the prosecution of their lusts is notably set forth in Scripture and that principally by these two considerations 1. The means used for the hindring and reclaiming them have not stopt and hindred them like the man possest with Devils no chains are strong enough to hold them Hence 't is that the prosecution of lust is sometimes compared to the effusion 1 Pet. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 57.20 Jer. 2.23
the Fable who having a mind to go over a river dry-shod and seeing it run with a fierce stream hoped that within a little space it would run it self quite dry Expect at dum defluat amnis at ille Labitur labetur but after all his waiting and expecting the River ran with as full a stream as ever And so though men think that their Lusts will at last grow dry and that they shall easily step over them unto God yet the sinful desires of the heart wil grow stronger and stronger They are like to be safest who kill Lust in the cradle He who gives way to it now may justly be given over to it hereafter He who will against Gods command step up to the ankles justly may beyond his own expectation wade till he be over head and ears and so swallowed up And hence to conclude we may gather the desireable safety of those wayes wherein there can be no immoderateness and which cannot be loved excessively though never so earnestly 11. Observ 11. T is from a Divine hand that wicked men are hindered from greatest outrages Balaams running was so greedy and his march so furious that he had curst the people had not God stopt him It s an arm of Omnipotency that pulls the wicked baek from those courses which their heart stands to It s no thank to them that their worst undertakings are not successful Whence is it that the world is not over-run with evil but from this That men cannot do so ill as they would When we consider the impure propensions of nature we ought to be thankful that every man is not a Divel to his neighbor Psal 76.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that puts a stop to the sinner as well as to the sea Whatever rage of his enemies it is that breaks not forth is bridled in by God It is not for want of poyson in the hearts but power in the hands of the wicked that the people of God are not both curst and crusht at once How should we both admire the power and praise the goodness of that God who hinders the sell and fierce nature of wicked men from venting it self upon the poor unarmed Church who bridles up and sets bounds to that proud sea of sinners rage which is so much higher then the poor humble earth the Church in her low estate and to sing after all our deliverances in the tune of the thankful Psalmist If it had not been the Lord who was on our side when men rose up against us Psal 124.2 3. then they had swallowed us up quick c. Then the waters had overwhelmed us the stream had gone over our soul then the proud waves had gone over our soul The floods lifted up their voice the floods lifted up their waves Psal 93.3 4 the Lord on high is Mightier then the noise of many waters yea then the mighty waves of the sea 12. God is never more offended with men Observ 12. then when he gives them most scope and liberty in sin that they may run greedily Balaam and these Seducers were appointed to destruction and God lets them run greedily in the way that leads to it The after permission which God gave Balaam to go to Balac was worse then the former denyal God suffers some things with an indignation not for that he gives allowance to the Act but that he gives a man over to his sin in the act It s one thing to like another thing to suffer God never liked Balaams journey yet he displeasedly gives way to it as if he had said Well since thou art so hot on thy journey be gone and thus Balaam took it else when God after professed his displeasure for the journey it had been a ready answer Thou commandest me But herein his silence argues his guilt Balaams suit and Israels Quails had one fashion of Grant in anger How much better is it to have gracious denyals then angry yeildings to have our way in sin stop'd up with thorns then strewed with Roses God is never more angry then when he is not angry Never are men in such likelihood of snaring and strangling themselves as when God gives the greatest length of line Seldom doth God suffer men to be their own Carvers but they cut their own fingers God in granting sinful desires hates and in denying them loves the Petitioners I had rather said Augustin have that mercy whereby I am whipped into the right way then suffered to wander out of it 13. Observ 13. How shameful is it to be sluggish in our race toward the eternal reward Balaam runs greedily toward a false we remissly toward a sure reward he rose up early Illi â—crius ad pernicicm quà m nos ad salutem and sadled his Ass The night seemed long to his forwardness he needed neither Clock nor Bell to awake him his desires made him restless Where is the Christian that deserves not to be condemned even by the very Damned Who presseth toward the mark for the prize of the high calling Phil. 3.14 c Who offereth that holy violence to the Kingdom of Heaven knocks seeks asks with half that industry for Spiritual Blessings for Heaven for Life which wicked men put forth in labouring for their own destruction I have heard of a Philosopher who living near a Black-Smith and hearing him up every morning at his Hammer and his Anvil before he could get out of his bed to his Book profest himself ashamed that such an ignoble Employment as that Smith followed should be more diligently attended then his more serious and excellent studies Blush O Christian when thou seest wicked men to sweat in their worldly and thy self to grow cold in Heavenly Employments Surely were the Sweetness the honourableness the vastness the profitableness of Gods service seriously considered holy Duties would find hotter affections in us What a shame is it that worldlings should be more laboriously busied about rattles and triffles then we about the Kingdom of Heaven and Eternity This for the amplification of the sin and wo of these Seducers from the second Example viz. of Balaam 3. The third followes viz. that of Core in these words And perished in the gainsaying of Core EXPLICATION Two things here are principally considerable and to be explained 1 Whom they followed Corah 2 Wherein they followed him 1 In his gain-saying 2 In perishing therein 1 Whom they followed Corah Here it may be inquired Who this Corah was Besides his sin and punishment whereof anon the Scripture mentions 1. his Pedigree 2. Employment and 3 Posterity Exod. 6 18. 1 Chron. 6.1 1 For his Pedigree He was of the Tribe of Levi his fathers name was Izhar the brother of Amram who was father to Moses so that Corah and Moses whom he opposed were brothers children or Cozens Germane the nearness of this relation could not hinder him from attempting the downfal of
too and fro with the winds Ministers are oft removed by God from one place in anger for its unfruitfulness to another and tossed by the winds of persecution hither and thither the Church nevertheless by their dispersion gaining moisture and spiritual benefit 3. In regard of their situation clouds are above us Ministers are dignified by God over us in the Lord and they as clouds ought to be nearer heaven and more having their conversation there then others Phil. 3.20 They are not clods but clouds yea stars yea angels 4. Clouds they are in respect of sustentation upheld by the powerful Word of Gods providence else as clouds under their loads they could never be upheld they are as dying yet behold they live stars in the right hand of Christ 5. In respect of fulness usefulness and beneficialness A cloud is both umbrifera and imbrifera bringing shadow and moisture to the earth a faithful Minister cools and refresheth a scorched conscience by preaching the righteousness of Christ he is a messenger an Interpreter one among a thousand to shew unto man his uprightness Job 33.23 his feet are beautiful Rom. 10.15 as welcome to a scorched conscience as the rain to the parched earth these spiritual clouds drop down the fruitful showrs of heavenly doctrine 2 Tim. 2.24 Good Ministers are apt to teach 6. Like clouds they spend and consume themselvs in dropping on others like salt and Torches they melt themselves to benefit others like Silk-worms they weave out their own bowels to cover others nakednesse But secondly Explicat 2. from what sort of Clouds doth our Apostle draw a resemblance to sute with these Seducers 1. From empty Clouds without water 2. From unstable Clouds carried about c. 1. From empty Clouds they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clouds without water Here two things ought to be explain'd 1. VVhat it was to be without VVater 2. VVhen it was a sin to be so For the first as in Scripture the Prophets and Ministers are compared to Clouds so their heavenly Doctrine to Water or Rain showred down from those Clouds My Doctrine saith Moses Deut. 32.2 shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb And Isa 55.10 11. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. So shall my word be that goeth out of my mouth c. And Heb. 6.7 The earth drinketh in the rain that cometh oft upon it bringeth forth herbs c. 1 Kings 17.14 Job 5.10 Job 36.27 Psal 104.13 147.8 Psal 65.10 Prov. 19.12 Ier. 31.12 Deut. 28.12 Ier. 5.24 Isa 44.3 Es 30.23 44.14 And most fitly may the Word be compared to rain 1. For its originall God gives Rain Jer. 15.22 Are there any among the vanities of the heathen that can cause rain or can the heavens give showers Art not thou he O LORD c. Deut. 11.14 I will give you the rain of your land Lev. 26.4 I will give you the rain in due season God can onely give us a Word It s called the Word of the Lord. He appoints what Ministers should preach and he teacheth them how to Preach and he makes the Word effectuall 2. Rain is of a searching insinuating nature soaking to the roots The Word searcheth the heart Fontes ficâ—os â—os appeliâ—t Fontâ—s scilicâ—t quòd acceperint agnitionem domini Christi siccos autem quia non congruenter vivunt Aug. de fid Op. c. 25. Vbi fons sine aquá ibi lutum erroriâ— peccati nâ—c lavat sed Coinqunat Glos Irenaeus l. 1. c. 33. haereticos vocat fungos Augustin lib. de Haeres Fabulones Philologesnon Phâ—losophos Folia dant non fructus verba non scientiam sophismata non solida argumenta jactant crepantque Scripturam sed eam non intelligunt imo pervertunt Aperiunt quasi â—ontes scientia qui aquam non habent doctrinarum promittunt imbrem velut nubes Prophetica Hiron 2. contra Iov pricks the heart and purgeth it Act. 2.37 Heb. 4.12 3. Rain cooleth and refresheth the earth and plants the Promises of the Word delight the soul the chapt gasping thirsty soul Isa 44.3 4. Rain softneth the earth though hard like Iron The Word maketh the heart tender and pliable obedient Jer. 31.37 Ezek. 36.26 and fit to be moulded according to Gods mind 5. Rain causeth the earth to be fruitfull the Word makes us fruitfull in every grace and good work It s an instrumentall cause of spirituall growth 1 Pet. 2.2 Psal 1.3 1 Pet. 3.16 So that these seducing teachers were Clouds 1. Without the water of holinesse and sanctification of heart life and example they made shew to be the onely sublime Saints and Christians of the first magnitude and that others in comparison of them were but in the lowest form of godlinesse and Religion yet these ungodly men had not in them a drop of true Sanctity they onely had a form of godlinesse 2 Tim. 3.5 but denying the power thereof and these waterlesse wells as Peter cals them had nothing in them but the mud and filth of sin not to cleanse but pollute and defile 2 They were without the water of true Knowledge they pretended to be the onely knowing Persons that they onely had two eyes and all others but one They assumed to themselves the title of Gnostici for their great pretended insight into the Doctrines of Faith They lookt upon others as the Pharisees upon the people who they said knew not the Law and were accursed or as Caiphas upon the other Priests he telling them that they knew nothing and yet for all this they were empty and without the water of saving Knowledge and Instruction Their doctrines were but wind chaff and idle speculations vain janglings contentions about words not profiting them who are exercised therein improving no soul heaven-ward making it after all their empty discourses no further admitted into communion with Christ cleansed from sin in love with holinesse fitted for death in a word their verball triflings never made a Proselite to Jesus Christ but onely to an opinion They had perhaps the wisdom of Words but not the words of wisdom They left the Scripture and onely regarded dreams and fables They were blind leaders of the blind and erred from the right way Desiring to be teachers of the Law they understood neither what they said nor whereof they affirmed And in stead of being Clouds that bedewed their hearers with the drops of heavenly instruction 1 Tim. 1.7 they were clouds onely to darken their mind with error and to hide from them the Sun-shine of Truth as Oecomenius glosseth 3. They were without the water of Consolation and Refreshment for those who expected benefit and relief from them Who so boasteth himself of a false gift is like clouds without rain saith Solomon Prov. 25.14 All the glorious promises
of peace and liberty which they made to their misled followers were empty and deceitfull While they promise them liberty they themselves are the servants of corruptiou 2 Pet. 2.19 They pretended that they had found out a nearer way to heaven then any before them had done and that people might without fetching such a compasse of Mortification and holinesse go straight on to Peace and Blessednesse But their poor deceived Disciples found them herein to be but clouds without water such who could not make good these promises and that there was no peace in impurity 2 Pet. 2.17 Peter cals them wels without water elegantly describing their disappointing of those who expected relief and refreshment for their souls from them they being like the waters or wels in an hot Summer that Jer. 15.18 are said to lie or fail or a brook that is deceitfull Job 6.15 disappointing the thirsty who go to them for refreshment They who trusted to what these seducers promised by their Doctrines being like to those little ones who being sent to the Pits Jer. 14.3 found no water returning with their vessels empty asham'd and confounded covering their heads 2. For the second Wherein it was a sin for these Seducers to be as clouds without water 1. It argued prophane presumption namely in undertaking a holy Function for which they had no fitness they had no worth either of piety or sufficiency they had lips but not such as could preserve Knowledg they polluted the holy things of God with their unmeetness to mannage them had they been persons of greatest abilities the work of teaching and instructing souls would have deserved and taken them all up 2 Cor. 2.16 the shoulders of an Angel would have been weak enough for the weight of such a service Who is saith Paul sufficient for these things A mortal man would have scorned to be put off with such performances as they thought good enough for the great GOD. These cursed deceivers offered to God not a male but a corrupt thing The God who is the best and greatest requires the best and greatest of our abilities But these offered that to God which cost them nothing 2. It argued the sin of unusefulnesse and unprofitablenesse they could not give what they had not they had no worth and they did no work They had no water nor did they pour down any They were wicked and slothfull and therefore wicked because slothfull Mat. 25.26 These false teachers knew not what labour meant They were spent not with cutting but rusting They were loyterers in the time of harvest And they were neither faithfull nor labourers If they did sweat at all it was not with working but feeding They were not as Clouds that spend themselves in watering the earth They were not impaired by service but sensuality If a private person must be a Publick good then must not a Publick person be a private good They lived to themselves and cumbred their places to no purpose in the world When men went secure to hell they quietly suffered them to do so Their cruelty was great because it was Soul-cruelty they starved souls 3. In their sin was delusion and hypocrisie as they neither had worth nor did good so in both they opposed their profession They voiced themselves to be the onely able Instructers but as the waterlesse clouds delude the expecting husband-man so did these their fond followers They pretended to be spirituall nurses and though they expected full paiment they gave the children but empty windy breasts Their deluded Disciples spent their mony for that which was not bread and their labour for that which satisfied not Had these seducers appeared to be what they were empty they had not been call'd clouds or had they been what they appeared to be they had not been call'd clouds without water Under a glorious title their lodg'd a base and unworthy temper It s a great sin to be confutations of our Professions Injustice is not so inexcusable in any as in a Judg Blindness is not so blameable in any as in a guide a seer silence in none is so hatefull as in a Preacher drinesse no where so unexpected as in a Well a Cloud It was not the barren Oaâ— or Elm from which fruit was never expected but the Figtree whose kind was fruitful that Chrâ—st cursed for unfruitfulnesse Nor did the dammage of their hypocrisie onely redound to themselves A by reason of their emptinesse they did good to none so in regard of their seeming fulnesse they did hurt to many How easily might their misguided followers â—pend their time in a vain gaping after these empty clouds of error and presumption for the water of Life and happinesse and mean while neglect the Rain of Heaven a Soul-saving Ministry these erroneous guides though hereby aggravating their own yet not excusing their followers from damnation 2. Our Apostle to set forth the instability as well as the emptiness of these seducers drawes a comparison to sute these seducers from clouds as carried about with the winds he saith They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things I shall here touch by way of Explication 1. What the Apostle here intends by their being carryed about 2. What those winds were by which they were carryed about 1. For the first their being carried about is noted in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carried about driven this way and that way not abiding or resting in any one place like any light matter feathers stubble dust c. which are at the courtesie of every blast and puff of wind And hereby is intended the unstablenesse and unsetlednesse of these seducers in their Christian course Expressed likewise by the same word Eph. 4.14 Children tossed to and fro and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about with every wind of Doctrine and Heb. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not carried about with diverse and strange doctrines If one wind comes the cloud is carried this way if another that way somtimes to one quarter of the Heavens at other times to a quite contrary so was it with these unsettled souls who wanting the ballast and solidity of grace in their heart were unstable unconfirmed in their opinions affections and practices For the Apostle may hereby intend a three-fold instability and unsetlednesse or their being carried about in three respects 1. In respect principally I conceive of opinion and judgment they were not setled in the truths of Religion like those 1 Kings 18.21 who halted between two opinions They continued not in the faith grounded and setled as the Apostle speaks Col. 1.23 they were not placed upon a firm foundation nor were they seated as a man in a seat from which he cannot easily be removed and 't is frequently observed that the erroneous are never firm either to the truth or their own opinions They forget what they have been unsterstand not what they are and know not what they shall be Augustine tels us how frequently
64.7 that none stirred up himself to take hold of GOD. Say O thou the hope of Israel why shouldst thou be as a stranger in the Land and as a wayfaring man that turneth aside to tarry for a night Jer. 14.8 When Peter was cast into prison prayer was made with out ceasing of the Church unto God for him and their Prayer broke open the prison-doors and knockt off Peters chains When Paul was a prisoner at Rome Philem 22. He. 13.18 19. he tels Philemen I trust that through your prayers I shal be given unto you 5. Obs 5. Ministers must not in this world expect a setled quiet condition They are clouds and they must look to be tossed and hurried by the winds The faithfullest servants of Christ have ever been opposed by when opposers of the sinners and sins of the times wherein they lived They are Light and therefore theeves and sore eyes cannot endure them They are Souldiers and if they like Ishmael will draw their sword against every one every ones sword shall be against them They are the salt of the earth and therefore smart and biting fishers and therfore they shal be tossed as upon the sea Which of the Prophets saith Steven have not your fathers persecuted Acts 7.52 Mat. 5.12 Mat. 23.34 Luk. 11.49 So persecuted they the Prophets saith Christ I send unto you Prophets c. and some of them ye shall kill c. and persecute So long as Ministers will not suffer wicked men to be quiet in their lusts they will not suffer Ministers to have quiet lives Satan doth not so much oppose any of the Souldiers in Christs Army as he doth the Commanders nor doth that wolf any way so much endeavor the devouring of the Sheep as by the removing of the Mastives By the persecuting likewise and scattering of His Ministers God wisely provides for the relief of his Church God waters the several parts thereof by dispersing these Clouds into severall quarters They who were scattered abroad saith Luke went every where preaching the word Acts 8.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.4 Vnlesse the seed be scattered ther can be no crop expected the scattering of the sowers makes way for the scattering of the seed The scattering of Simeon and Levi in Israel dispersed the knowledg of the Law By the carrying of the Jews into captivity the Truth was made known among the heathen In the Primitive persecution Persecutio veritatis propagatio veritatis the more were made Martyrs the more Christians were made By the irruption of the Gothes and Vandals the persecuters themselves became Christians The persecution of the Truth is the Propagation thereof The sufferings that happened to Paul fell out to the furtherance of the Gospel Phil. 1.11 A consideration which should sweeten the bitternesse of a Ministers persecution and unsetlement God doth not onely thereby make them more pure but his Church more numerous they ought to prefer service before safety and account that condition to make most for their good whereby they may make most to become good To conclude this let Ministers take heed In tantum Deo places in quâ—n tum hominibus displices Ruat Coelum terra potius quam aliquid Christo discedat Luth. Obs 6. lest they abate in their zeal and faithfulness for God to gratifie a sinful world If I please men saith Paul I am not the servant of Christ It s much easier to bear the wrath of men for the conscionable discharge then the wrath of God for the unconscionable neglect of our duty 6. People should sit under the ministery of the Word as under the rain distilling from the clouds they should be as the dry and parched soil not in regard of barrennesse under but thirstinesse after heavenly Doctrine and the dews of Grace like those of whom Job speaks who waited for him as for the rain Job 29.23 Gasping after the Word as the chapt earth opens its mouth Tot linguae quot fissurae in its clests for the showers every cleft whereof is as it were a tongue to call to the clouds for Rain People should be a thirst for God yea the living God Psal 42.1 panting after Christ in his Promises as the Hart after the water brooks Open thy mouth wide saith God and I will fill it The reason why we come not to the Word drink not relish not digest not is because we thirst not after it This thirst must be first an inward hearty sincere thirst My soul followeth hard after thee Psal 63.1 my heart saith thy face will I seek Isa 26.8 The desire of our soul is to thy Name Our desires must not be as they say of some spices hot in the mouth cold in the stomack not only the expression of the tongue but accompanied also with the sincerity of the heart Christians must not be like some hounds which following the game open very loud with the rest for company when they have not the scent of that beast which they pursue We must thirst Cant. 4.8 Psal 42.2.4 Psal â— 19 17. 2. Cer. 7.11 Rom. 12.11 with the inward savour of that good which is in the Word Secondly It must be a vehement ardent thirst like that of David Psal 119.20 My soul breaketh for the longing it hath c. with the whole heart vers 10. Psal 119.81 My soul fainteth for thy salvation my soul longeth yea even fainteth for the Courts of the Lord. All the sweetnesse is put into the benefits of the Gospel which God could put into them and all the desire must be set upon them which thy soul can set upon them All the vehement propensions wherewith things are carryed to their Centers in their courses can no more then shadow out spirituall desires If a rock should fall from the Clouds it would break any interveening impediment the Sun cannot be stopt in its course Gun-pouder bears all away that would hinder its force 3. It s a predominant thirst No power of nature is so importunate and clamorous for satisfaction as tasting a thirsty man much more ardently desires water then another doth beautifull prospects sweet smells melodious Musick These things being wanting a man can live not so without Water Those a man would have this he saith he must he will have A spiritually-thirsty soul desireth nothing much but him whom it cannot desire too much A greater fire is made for the roasting of an Ox then of an Egg and greater is the flame of desire after the great and vast benefits of the Gospel then after these curt and inconsiderable things here below in comparison of Christ they are dung dross losse a Christian will step over them and kick them away when God requires lay them down as sacrifices There is none upon earth that I desire besides thee Psal 73.25 or hate them as snares Christ gives himself wholly to the soul and so doth a soul deal with him The
Seraphicall irrefragable most subtill illuminate The consideration of all which should make us more wary of being led away with the big words and high expressions of these titular worthies Let us consider what the power is which goeth along with their words and in stead of admiring the flourishing titles of every vain dogmatist examine what is the consonancy between the Scriptures and their opinions Who honours a meer titular nominal Prince Let us not be taken with the glory of the doctor but search into the bowels of the Doctrine Fools indeed being to take mony wil be put off with brasse coin because it glisters but a wary man tryes it by the Touchstone Try all your Doctors and Doctrines by the Word and ever be more ready to suspect then admire either 8. Obs 8. It s a great and inexcusable sin to make shew of that goodnesse of which we are wholly void and to which we are opposite Sinfull was the pretending of these Seducers to be watering clouds big and black accompanied with emptinesse and drynesse The sin of the Church of Sardis was the resting in a bare and meer name and shew of holy life A Christian must look after both name and thing The Prophet chargeth the Jews with swearing by the Name of the LORD Isa 48.1 2. and making mention of the GOD of Israel but not in truth and righteousnesse with contenting themselves to be called of the holy City c. Nor will this impiety seem small if we consider either GOD others or our selves 1. The sinfulnesse hereof appears in respect of God It pollutes and prophanes His Name What greater prophanation thereof imaginable than to put it upon an unholy hellish heart Is it not more insufferable then to cloath a swine with the Robes of a Prince and to put the Crown and Scepter of a King upon the head and into the hand of a dunghil-raker Is any disgrace to an Emperour greater then for a base-bornslave to voice himself his son and heir to his Crown This is that pollution of GODS Name with which GOD charged the people Ezek. 36.20 2. In respect of others It hardens the wicked who when they see the meer profession separated from the reality of holinesse applaud themselves and think their own estate very blessed and that Religion is a meer notion and nullity deride also at it as did the Heathens at those hypocriticall Israelites These are said they the people of the Lord and are gone forth of his Land q. d. These are your Saints your Israelites that came out of the holy Land And what more damps the goodnesse of young beginners than the falsenesse and emptinesse of those who have made great shews of forwardnesse in holinesse thereby one Hypocrite more pulling them back than an hundered sincere ones can put them forward At the best they set up their staff before they are gone half way and are made like the people who seeing the body of Amasa lye dead by the way side stood stil In short what are these bare pretenders to holinesse but deluders of others gins and pitfalls in Religion dunghils covered over with snow reeds that run into the arms of those who lean upon them and such who do not onely by their faithlesseness oft deceive and gull those who trust them with their estates and worldly concernments but also much more dangerously misguide and delude the souls of those who follow their empty doctrines and crooked lives But 3. The greatnesse of this sin appears principally by considering them who ve in it For 1. All their glorious appearances are purely unprofitable unto them Thereport of a mans being wealthy adds nothing to his estate or that of full feeding to one who is hunger-starved God tells the hyocritical Jews that they trusted in lying words Jer. 7.8 when they onely trusted to their outside shews I will declare thy righteousnesse and thy works said God to that false-hearted people and they shall not profit thee Isa 57.12 2. Shews without reality of holinesse are very hurtfull 1. Appearing goodnesse makes men furthest from being and becoming really good Religion is a very serious reall businesse yea it s very reality and call'd in Scripture Truth it self As the priviledges so the practices of godlinesse are indeed and in Truth and by nothing so much opposed as shadows and falsnesse 2. They who please themselves with appearances will never labour for the reality of holinesse nor truth in the inward parts they are seldome reproved by others nor is it so easie to fasten a reproof upon them as upon those who are void of all shews of Religion and so they go on in a miserable quietnesse and uninterruptednesse to their own destruction 3. They who barely appear holy are of all others the most impudent not blushing to be accounted such as their own consciences tell them they are far from being Naomi was ashamed of her self when the men of Bethlehem said Is not this Naomi Cal me not said she Naomi call me Marah for the Almighty hath dealt very bitterly with me Ruth 1.20 But these say cal us Christians though they are no better than heathens call us Saints though they are inwardly but rotten Sepulchers Account us to be in the highest form of Religion though they have not as yet stept over the threshold of Religon's School Esteem us to be ful although we be altogether empty True saints are asham'd of commendation though they be full of worth hypocrites glory in being commended though they have nothing in them commendable When men have not the thing it s most unreasonable that they should have the name When God gave Abram the name of Abraham he told him there was a reason why he should be called by that name Gen. 17.5 Thy Name shall be called Abrabam for a father of many Nations have I made thee Abigail said concerning her Husband As his name is so is he Nabal is his name and folly is with him and if Christians be our name true Christianity should be with us Lastly such clouds without water appearing Professors render themselves of all others most inexcusable If Religion were bad why did they so much as profess it if good why did they not more even love it also If they took upon themselves the title and trade of Gods servants why would they not do his work If God be a master where is his fear if a father where is his honour If they would not be his servants why would they be called so If they would be called his servants why would they not be so how fearful should we then be of putting our souls off with shadows of goodness Labour for that truth in the inward parts which all the expressions of the outward man are not able to reach and remember that hereafter all paint must fall off which was not laid in the oyle of sincerity and Hypocrites shall be discovered and unmasked both to their own
there were within them waves of unquietnesse and impatiency raised by the windes of their pride They were murmurers and complainers both against God and man Of this unquietness the Apostle speaks afterwards vers 16. 3. They were as the troublesome and raging waves of the sea in respect of others And this I conceive Jude principally intends in this place The Sea neither resteth it self nor doth it suffer any thing to rest which is upon it it tosseth the ships and tumbleth the Passengers therein from one side thereof to another who reel to and fro like a drunken man and in its rage and fury it often swallows up and devours both ship and men The lives of those who are upon the sea hang by a thred they themselves being neither reckon'd among the dead Moâ—tude quiesâ—nâ—â— nor among the living And thus these Seducers were so restlesse and turbulent that they found no rest but in their motions Like those of whom Solomon speaks Prov. 4.16 VVho sleep not unlesse they have done mischief and their sleep is taken away unlesse they cause someto fal Meritò hâ—retici fluctibus maris similes esse dicuntur quòd nuâ—quam quieti sâ—nt nusquam consistant nova semper moliantur surgia misceant seditionem excitent schismata pariant omnia denique perturbent ac pervertanâ— Justinian Vti fluctus fcri navim ita ipsi turbulenti seditiosi Ecclesiam concutiunt Lap. And troublesome they were 1. First to the bodily and outward welfare of others their names they tost up and down by slanders and reproaches they uttered many hard speeches against the Faithful Their tongue set on fire of hell did set on fire the whole course of nature VVhat bittter and uncharitable censures have such fomented in all times against those who did not joyn and hold with them They are wont to lowre brow beat disdainfully frown and look sourly upon them as Cain upon Abel with a discontented and faln countenance and what bitter enemies in all ages Hereticks especially Seducers have been to the lives and safeties of the Godly and Orthodox hath been before in part declared and of old manifested by the Donatists and Arians and more lately by the Papists and Anabaptists who all by their boysterous violence and cruelties shewed themselves raging waves of the sea They were troublesome enemies to all Publick Order They were fierce heady high-minded traitors enflaming and enraging mens spirits against all Government and Rule in Church and State putting all places into confusion and combustion by strifes seditions schismes They were not afraid to speak evill of dignities they set their mouth against the heaven and their tongue walked through the earth 2. But secondly Fluctus fert sunt perversi doctores qui in semet ipsis inquieti semper tumidi amari sunt pacem Ecclesiae firmitatemque obicum semper impugnare non cessant Beda Quem ad modum fluctus maris saevitiâ atque immanitate suâ integra navigia hauriunt aut ad scopulos allidunt it a Gnostici perversis suis dogmatibus plurimos ad interitum pertraehunt sempiternum Justinian in loc Ut fluctus maris intumescunt attolluntur ipsi quodam modo Câ—â—lo minantur non aliter isti in coelum ipsamque Divinam naturam maledicta congerunt Id. Ib. these raging waves troubled and disquieted the spirituall welfare and peace of those Christians into whose societies they had crept whom they tost to and fro by the violent urging of their errours and caus'd to fluctuate and waver in their judgments overturning their faith swallowing them up and drowning them in perdition by their erroneous and impious doctrines Through the tossing and fury of these waves many souls suffered shipwrack and lost the spirituall and precious Merchandize of Faith and holiness with these waves of false teachers and their doctrines were the Galatians disquieted when the Apostle saith There be some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who trouble you or who muddy and stir you like water and cap. 5.12 I would they were even cut off which trouble you This for the opening of the first Branch of this Resemblance the second followes viz. What these raging waves of the sea are said to get and bring upon themselves by all their swelling and raging and that was nothing but shame and disgrace * Vulg. Bâ—z Despumantes Nonnullidispumantes Deseumare proprie valet spumam auferre Dispumare spumam ejicere Quandoque confundi videntur Syriacè qui in manu spumationis suae indicant ignominiam Arabicè sicut fluctus maris commoti ebulliunt in confusionibus seu delictis suis Spuâ—â—ea semifero subpectore murmurat unda Virg. Foming out their shame Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle saith not shame but shames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusiones Vulg. Dedecora Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note how great that shame and disgrace was which they discovered And he saith they fomed out their shames that is that by all their forementioned raging and troublesomenesse they brought forth shame to themselves as the raging waves of the sea bring forth fome And most aptly and elegantly in the prosecution of the Metaphor of raging waves doth our Apostle say Instar tumentium undarum quanto altius se superbientes attollunt tanto amplius confusi quasi in spumas dissolvuntur percunt Bed Per dedecora intelliguntur peccata linguae ex immundo turbatoque corde manantia sed brevi in nihilum instar spumae resoluta Mera sonant tonitrua Nugas meras inanes voces effutiunt that by their raging and swelling they brought forth disgrace and shame to themselves as the raging waves of the Sea bring forth fome In these three respects did these raging Waves of whom the Apostle speaks bring forth shame to themselves as the waves of the Sea bring forth fome 1. Because that after all their troubling and disquieting of the Church by their erroneous turbulent and soul-destroying opinions and practises both were found to have as much vanity lightness and emptiness as the fome of the Sea though in their swelling and proud elevation of themselves and unquiet urging of their doctrines they seemed like the huge waves which threaten to touch and wash the very clouds to be raised far above others in knowledg and spiritualness and especially in enjoying of that liberty which they pretended went along with their practises and opinions and so to have climb'd as it were into the third heavens Non minus quis confunditur ob ignorantiam quam ob libidinem detectam Congeries perstrepentium vocum quibus nihil subest sententiae solidioris Vid. Epiph. haer 26. Nonnulli denotari volunt fornicationes veterum illorum baereticorum alii immunditiam gulae luxuriae quae veluti pâ—r spum ammanifestentue yet soon did all their glorious appearances as a highly rais'd billow of the sea falling either upon a rock or the shore end in meer froth
beam his advice is rather then it should do so to shut the door upon that anger which is just In the midst of all thy injuries labour for a meek and a quiet spirit In sinful contentions he who is the conqueror is the slave let not thy adversary be thy teacher nor be thou his looking glasse to shew him his shape in thy self let him behold in thee a mind above and deaf to and impenetrable by reproaches let not judgment be troden under foot If thine adversary deserve pitty why dost thou rage against him if punishment why dost thou imitate him To conclude this as Basil in that excellent discourse of his concerning anger Never think thy self worthy of estimation from others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et infra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Ira. or others unworthy of estimation from thee studie the due ordering of thy irascible part let it be at the command of grace and then it wil be helpful to thee against sin Oh how happy were we if all our anger and indignation were set upon sin we can never hate sin enough unlesse we mix indignation with our hatred use thine anger like the dog to spare those of the family or the flock I mean men and set it upon the thief the wolf thine own lusts Let not that which was given thee to be helpful to thee be by thee made hurtful to thee let the sword of anger spare Isaak and sacrifice the ram be angry but sin not Anger should not be destroyed but sanctified Be angry with the tempter the divel who stirs up thy brother to wrong thee and be not like the furious dog who bites the stone thrown and meddles not with the hand that threw it The man is to be pittied Satan threw this stone at thee he instigated thy brothers passion In short as the Unicorns horn upon the forehead of that fierce creature is most hurtful and destructive but in the Apothecaries shop most useful and salubrious so passion which men by nature abuse to the hurt of themselves and others should by grace be made helpful and beneficial to both 9. Obs 9 It s the inward corruption of the heart which sends forth the foame of shameful actions These seducers like the sea had that foame and filth first within them which afterward they foamed out and sent forth There could never be an unclean foame sent forth unlesse there were first filthinesse in the sea All the unholinesse and irregularity of practice comes from the hearts depravednesse Evil things are brought forth from the evil treasure of the heart out of the heart saith Christ come evil thoughts murders adulteries the heart is the womb of all sinful and impure issues an unholy root sends forth bitter and sinful fruits All the prodigious abominations which are made visible in the conversation proceed from an unsanctified disposition Who sees not then at what door to lay all the deformed issues of mens practices how foolishly are men displeased with themselves for their outward transgressions in their lives while they tamely and quietly endure an unchanged and unrenewed heart why should any be displeased with that tree for bearing of fruit whose roots they wil continue to dung and water how vaine and preposterous are those endeavours of reformation which are without inward renovation If the tree continue bitter and corrupt all the influences of heaven cannot make the fruit good If we would have an holy life we must labour for a changed heart A Christians reformation begins at the wrong end when it begins at his fingers ends as the heart first lives naturally so spiritually the foundation of most mens mortification is too shallow t is not hearty and inward enough and hence t is that their religion in these daies is like our buildings more slight and lesse durable than of old It s fond to think of drying up the streams when we nourish the fountain David began at the right end Psal 51. when he desired the Lord to create in him a clean heart til the heart be healed we only skin the sore we root not out the core of the corrupt matter and hence the cure comes to be only cloaked Christians Curar palliativa would you heal the unwholsome water of your lives you must first cast salt into the spring get thy sea first made pure within at the bottome and then thy foame thy mire and dirt wil not be cast up purge thy stomack if thou wouldst not have an unsavory breath remove the inward dunghil and then thou wilt be rid of outward steams lay thy mine under the foundation cleanse your hands ye sinners saith James James 4.8 but then the way prescribed is purifie your hearts ye double-minded New professions expressions sewed to an old disposition wil but make the rent the greater And remember that 10. The unrenewed heart if stir'd and moved soon discovers its foame and silthinesse Isa 47.20 These seducers like the sea put forth their unclean mire and dirt when disquieted and enraged The waters which are dirtyest at the bottom appear fair and clear in a calm and serene day but when the storms and winds arise they then shew what is in them til the heart be cleansed any occasion or tentation wil draw forth its filthiness If our lusts be not dead but only sleeping every jog wil soon stir them up London-streets inclinable of themselves to be dirty are we say by a smal showr made foule A wicked man is but a chained Lion or a tamed divel at the best If he appear holy at any time t is not because he is a sea without mire but without storms when his tide of nature is opposed by the winds either of reprehension or chastisement he wil shew himself but dirty water Acts 19 28. we read not that the Ephesians foamed out their shame til they apprehended their Diana-worship struck at nor that the Jews foamed out theirs til Steven had touched them for their hypocrisy Acts 7.54 nor that they railed and called Christ Samaritan and one that had a divel John 8.28 till he convinced them of their sin and his own innocency nor did the Sodomites discover their shameful uncleannesse so much til Lot reproved them oh with how gentle a gale was their sea of sin troubled Hos 11.2 Never did the secret sicknesse or wickednesse of Ephraim so much shew it self nor were the evil humours so much provoked and stirred until God went about to heal them nor did the rage of Pharaohs heart against God swel so prodigiously til Gods judgment lay upon him We see then how best to try the truth and strength of grace O Christian what art thou when stirred dost thou not foame out dirt in a storme art thou good when thou art pleased calm when the tide of thy nature and the wind of word or providence go together truly this is no great matter but observe