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TOR 


ft* 


At  Ho. 


THE 


WORKS  OF  THOMAS  MANTON,  D.D. 


VOL.  V. 


COUNCIL  OF  PUBLICATION. 


W.  LINDSAY  ALEXANDER,  D.D.,  Professor  of  Theology,  Congregational 
Union,  Edinburgh. 

JAMES  BEGG,  D.D.,  Minister  of  Newington  Free  Church,  Edinburgh. 

THOMAS  J.  CRAWFORD,  D.D.,  S.T.P.,  Professor  of  Divinity,  University, 
Edinburgh. 

D.  T.  K.  DRUMMOND,  M.A.,  Minister  of  St  Thomas's  Episcopal  Church, 
Edinburgh. 

WILLIAM  H.  GO  OLD,  D.D.,  Professor  of  Biblical  Literature  and  Church 
History,  Reformed  Presbyterian  Church,  Edinburgh. 

ANDREW  THOMSON,  D.D.,  Minister  of  Broughton  Place  United  Presby. 
terian  Church,  Edinburgh. 


Editor. 
REV.  THOMAS  SMITH,  D.D.,  EDINBURGH. 


THE  COMPLETE  WORKS 


OF 


THOMAS  MANTON,  D.D. 


VOLUME  V. 

CONTAINING 

A  PRACTICAL  COMMENTARY ;  OR,  AN  EXPOSITION,  WITH  NOTES,  ON 
THE  EPISTLE  OF  JUDE. 

MEAT    OUT    OF   THE    EATER. 
ENGLAND'S  SPIRITUAL  LANGUISHING,  ITS  CAUSES  AND  CURE. 

SERMONS  AT  MORNING  EXERCISE. 
PREFACE  TO  SMECTYMNUUS  REDIVIVUS. 


LONDON: 
JAMES  NISBET  &  CO.,  21  BEENEES   STEEET. 

1871. 


CONTENTS. 


PAGE 

A  PRACTICAL  COMMENTARY;  OR,  AN  EXPOSITION  WITH  NOTES,  ON 
THE  EPISTLE  or  JUDE  :— 

The  Epistle  Dedicatory  3 

To  the  Reader          .  .  .  .  .  .          6 

Exposition  ......  9-376 

MEAT  OUT  OF  THE  EATER  ......      377 

ENGLAND'S  SPIRITUAL  LANGUISHING          .  .  .411 

SERMONS  AT  THE  MORNING  EXERCISE  : — 

How  we  may  Cure  Distractions  in  Holy  Duties       .  .       441 

How  Ought  we  to  Improve  our  Baptism  ?     .  .  .459 

Man's  Impotency  to  Help  himself  out  of  his  Misery  .       473 

The  Scripture  Sufficient  without  Unwritten  Traditions  .       485 

EDITORIAL  NOTE  ON  SMECTYMNUUS  EEDIVIVUS  501 


A  PRACTICAL  COMMENTARY, 


OB 


AN  EXPOSITION  WITH  NOTES 


ON  THE 


EPISTLE  OF  JUDE. 


VOL.  T, 


THE  EPISTLE  DEDICATOEY. 


To  the  Eeligious  and  Honourable  Lady,  LETITIA  POPHAM,  wife  to 
Colonel  ALEXANDER  POPHAM. 

MADAM, — It  is  a  lovely  conjunction  when  goodness  and  greatness  meet 
together.  Persons  of  estate  and  respect  in  the  world  have  more  tempta 
tions  and  hindrances  than  others,  but  greater  obligations  to  own  God. 
The  great  landlord  of  the  world  expecteth  a  rent  from  every  country 
cottage,  but  a  large  revenue  from  great  houses.  Now  usually  it  falleth 
out  so  that  they  that  hold  the  greatest  farms  pay  the  least  rent.1 
Never  is  the  Lord  more  neglected  and  dishonoured  than  in  great 
men's  houses,  in  the  very  face  of  all  his  bounty.  If  religion  chance 
to  get  in  there,  it  is  soon  worn  out  again.  Though  vices  live  long  in 
a  family,  and  run  in  a  blood  from  father  to  son,  yet  it  is  a  rare  case  to 
see  strictness  of  religion  carried  on  for  three  or  four  descents.  It  was 
the  honour  of  Abraham's  house  that  from  father  to  son  for  a  long 
while  they  were  '  heirs  of  the  same  promise,'  Heb.  xi.  9 ;  ^but  where 
is  there  such  a  succession  to  be  found  in  the  houses  of  our  gentry  ?  The 
father,  perchance,  professeth  godliness  (for  ov  TroXXol,  saith  the  apostle, 
1  Cor.  i.  26,  '  not  many  noble,'  &c.,  there  are  afeiv — he  doth  not  say 
there  are  none),  and  a  carnal  son  cometh  and  turneth  all  out  of  doors,  as 
if  he  were  ashamed  of  his  father's  God.  The  causes  of  this  mischief 
may  be  supposed  to  be  these  : — (1.)  Plenty  ill  governed  disposeth  to 
vice  and  sin,  as  a  rank  soil  is  apt  to  breed  weeds.  (2.)  Brave  spirits 
(as  the  world  counteth  them)  think  strictness  inglorious,'2  and  the 
power  of  religion  a  base  thing,  that  taketh  off  from  their  grandeur 
and  esteem.  A  loose  owning  of  Christianity  is  honourable,  since  the 
kings  of  the  earth  have  counted  it  one  of  the  fairest  flowers  of  their 
crowns  to  be  styled  the  '  Catholic  King/  the  '  most  Christian  King/ 
the  *  Defender  of  the  Faith/  &c.  But  a  true  submission  to  the  power 
of  it  is  made  a  scorn,  as  being  contrary  to  that  liberty  of  fashions, 
vanity  of  compliment,  and  some  Gentile  customs,  which,  in  a  fond 
compliance  with  the  humour  of  the  age,  they  are  loath  to  part  with. 
It  were  a  rude  zeal  to  deny  them  honest  civilities,  but  certain  customs 
and  modes  there  are  inconsistent  with  the  severity  of  religion,  which, 

1  '  Qui  majores  terras  possident,  minores  census  solvunt.' — Parisienis. 

2  '  Coguntur  esse  mail  ne  viles  habeantur.' — Salvian. 


4  THE  EPISTLE  DEDICATORY. 

rather  than  men  will  part  with,  they  will  even  break  with  God  him 
self.  (3.)  The  marriage  of  children  into  carnal  families,  wherein  they 
consult  rather  with  the  greatness  of  their  house  than  the  continuing 
of  Christ's  interest  in  their  line  and  posterity.  How  careful  are  they 
that  they  should  match  in  their  own  rank  for  blood  and  estate !  Should 
they  not  be  as  careful  for  religion  also  ?  But  even  good  people  give 
a  suspicion  sometimes  that  they  do  not  believe  what  they  do  profess. 
That  this  is  the  ready  way  to  undo  all  that  hath  been  set  on  foot  for 
God,  is  evident  by  scripture  and  experience.  See  Gen.  vi.  1-3 ;  Ps. 
cvi.  38  ;  Neh.  xiii.  25,  26.  In  scripture,  we  read  of  Jehoram,  who  is 
said  to  '  walk  in  the  way  of  the  kings  of  Israel,  for  the  daughter  of 
Ahab  was  his  wife/  2  Kings  viii.  18 ;  and  in  ecclesiastical  history,  of 
Valens  the  emperor,  who,  by  marrying  with  an  Arian  lady,  was  him 
self  ensnared  in  that  wicked  opinion. 

All  this  is  spoken,  madam,  to  quicken  you  to  the  greater  care  in 
your  relations,  that  you  may  settle  a  standing  interest  for  Jesus  Christ 
so  hopefully  already  begun  in  your  house  and  family.  It  will  not  be 
pleasing  to  you  that  I  should  publish  upon  the  house-top  what  God 
hath  done  for  you,  or  enabled  you  to  do  for  him.  Go  on  still,  and  be 
faithful.  There  are  few  that  I  know  in  the  world  who  have  more 
cause  to  honour  God  than  you  have. 

That  I  have  inscribed  this  Commentary  to  your  name  will  not  seem 
strange  to  those  that  know  my  great  obligations  to  yourself  and  your 
worthy  husband,  and  your  interest  in  that  beloved  place1  and  people 
among  whom  I  have  had  so  many  sweet  opportunities  of  enjoying, 
and,  I  hope,  of  glorifying  God,  and  from  whom  I  should  never  have 
removed  but  upon  those  weighty  causes  and  considerations  which  did 
even  rend  me  from  them.  And  though  I  am  now  transplanted,  and 
owe  very  much  service  and  respect  elsewhere,  yet  that  noble  lord2  that 
gave  me  the  call  will  allow  me  full  time  and  leave  to  pay  my  old 
debts,  that  afterward  I  may  be  the  more  in  a  capacity  publicly  to 
express  my  gratitude  to  himself. 

If  any  should  be  so  foolish  as  to  object  the  unsuitableness  of  dedi 
cating  a  comment  on  the  scripture  to  one  of  your  sex  (as  it  seemeth 
some  did  to  Jerome3),  I  shall  not  plead  that  two  of '  the  books  of 
scripture  are  named  from  women,  Euth  and  Esther,  that  an  epistle 
which  maketh  up  a  part  of  the  canon  is  inscribed  to  an  '  elect  lady/ 
that  if  this  be  a  fault,  others  have  faulted  in  like  kind  before  me;4  but 
only  that  this  is  a  practical  commentary,  and  surely  in  matters  of  prac 
tice  (which  is  every  Christian's  common  interest)  your  sex  hath  a  full 
share.  Though  your  course  of  life  be  more  private  and  confined,  yet 
you  have  your  service. 


*       -I]  f        1  •  C_»CJ  *-\/        WJ-       ftWfcJLAa*,\rfWW«      V^Ok/V> 

cially  of  their  own  sex  ;  it  is  said,  Esther  iv.  16,  '  I  also  and  my  maidens 

last  likewise.     These  maidens  were  either  Jews,  and  then  it 

showeth  what  servants  should  be  taken  into  a  nearer  attendance  such 

savour  of  religion  (see  Ps.  ci.  6),  or  else,  which  is  more  probable, 

ich  as  she  had  instructed  in  the  true  religion,  for  these  maidens 


Htro/F^f^n  \  ™*  Right  Ho*™rable  William  Earl  of  Bedford. 

Heron.  Epist.  HO.  *  Hieron.  to  Celantia,  Asella,  &c. 


THE  EPISTLE  DEDICATORY.  5 

were  appointed  her  by  the  eunuch,  and  were  before  instructed  in  court 
fashions,  Esther  ii.  9  ;  but  that  did  not  satisfy.  She  taketh  time  to 
instruct  them  in  the  knowledge  of  the  true  God,  and  it  seemeth  in  her 
apartment  had  many  opportunities  of  religious  commerce  with  them 
in  the  worship  of  God.  Madam,  how  far  you  practise  these  duties  it 
is  not  necessary  that  I  should  tell  the  world.  Persevere  with  cheer 
fulness,  and  in  due  time  you  shall  reap  if  you  faint  not.  The  good 
Lord  shed  abroad  the  comforts  and  graces  of  his  Spirit  more  abun 
dantly  into  your  heart,  which  is  the  unfeigned  desire  of  him  who  is, 
madam,  your  most  obliged  and  respectively x  observant, 

THO.  MANTON. 

1  That  is,   "respectfully."— Ed. 


TO  THE  READER. 


GOOD  HEADER, — The  people  of  God  have  ever  been  exercised  with  two 
sorts  of  enemies— persecutors  and  sectaries  :  it  is  hard  to  say  which  is 
worst.  When  the  Christian  church  began  first  to  look  forth  in  the 
world,  there  were  adverse  powers  without  ready  to  crush  it,  and 
Libertines  who,  like  worms  bred  within  the  body,  sought  to  devour 
the  entrails  and  eat  out  the  very  bowels  of  it.  The  first  ringleader  was 
Simon  Magus,  and  there  followed  Menander,  Saturninus,  Basilides, 
Carpocrates,  Cerinthus,  Ebion,  Cerdo,  Marcion,  Tatianus,  Valentinus, 
and  many  others,  who,  being  once  turned  aside  from  the  truth  and  the 
fellowship  of  the  faithful-,  lost  all  awe  of  God,  and  were  given  up  to  a 
sottish  judgment  to  believe  all  kinds  of  fables  and  fancies.  The 
monsters  of  Africa  came  from  the  unnatural  commixtures  of  the 
beasts  running  wild  in  the  deserts ;  so  when  men  had  once  broken 
through  the  hedge,  mingling  their  own  fancies  with  the  word  of  God, 
by  an  unnatural  production  they  brought  forth  such  monstrous  and 
absurd  opinions. 

In  succeeding  ages  the  devil  hath  often  played  over  the  old  game, 
sometimes  oppressing  the  church  by  the  tyranny  of  pseudo-Christians, 
as  many  martyrs  being  made  by  antichristian  as  pagan  persecutions, 
Kev.  xiv.  13;  at  other  times  corrupting  the  truth  by  error,  or  render 
ing  it  suspicious  by  the  divisions  about  it.  Heresies  revolve  as  fashions, 
and  in  the  course  of  a  few  years  antiquated  errors  revive  again, 
and  that  by  their  means  who  did  not  so  much  as  know  them  by 
name. 

When  God  first  called  his  people  out  of  Babylon  by  Luther's  re 
formation,  and  the  Christian  religion  began  to  be  restored  to  its 
pristine  purity,  there  was  not  only  a  Roman  party  to  persecute,  but  a 
fanatical  party  to  perplex  the  estate  of  reformation  and  retard  the 
course  of  the  gospel,  as  histories  do  abundantly  declare,  especially 
Sleidan  in  his  Commentaries. 

What  hath  been  our  late  experience  we  all  know,  and  have  cause  to 
bewail :  as  soon  as  we  were  freed  from  our  hard  taskmasters,  arid  a 
door  of  hope  began  to  be  opened  to  us,  a  swarm  of  Libertines  have 
arisen  among  us,  and  do  every  day  increase  in  number,  power,  and 
malice,  and  under  various  forms  oppugn  the  unquestionable  interests 
of  Jesus  Christ,  to  the  great  scandal  of  reformation,  and  the  saddenin°- 
of  the  hearts  of  the  godly.  We  seem  to  be  ripe  for  a  judgment,  but 


THE  EPISTLE  TO  THE  READER.  7 

from  what  corner  the  storm  shall  blow  we  cannot  tell ;  some  fear  a 
return  of  popery,  and  that  a  second  deluge  of  antichristianism  shall 
overwhelm  the  western  churches.  The  Papists,  I  confess,  are  danger 
ous,  but  the  great  and  next  fear  I  think  to  be  from  Libertines  and  a 
yokeless  generation  of  men,  who  are  most  reproachful  to  religion  and 
most  troublesome. 

The  spirit  and  drift  of  this  epistle  is  carried  out  mainly  against  this 
fanatical  and  libertine  party,  and  therefore  I  suppose  it  to  be  a  mis 
take  in  Dr  Willet,  Mr  Perkins,  and  others,  when  they  would  turn  the 
edge  of  it  against  the  Papists.  I  confess  they  had  a  temptation  that 
way,  these  being  the  only  heretical  party  with  whom  the  church  of 
God  was  then  in  suit,  and  symbolising  in  many  things  with  those  of 
the  other  extreme,  as  usually  darkness  and  darkness  doth  better  agree 
than  light  and  darkness ;  but  certainly  the  party  described  here  are 
not  a  domineering  faction,  that  carry  things  by  power  and  greatness 
and  height  of  natural  abilities,  as  the  Papists  do,  but  a  creeping  party, 
such  as  by  sordid  and  clancular  ways  seek  to  undermine  the  truth, 
a  kind  of  mean  and  loose  sort  of  people,  that  vented  monstrous  and 
gross  conceits,  chiefly  out  of  envy,  against  those  that  excelled  in  gifts 
and  place ;  and  if  our  modern  Banters,  Familists,  Quakers,  be  not 
here  described  in  their  lively  colours  (as  if  the  apostle  had  lived  to 
hear  their  blasphemous  expressions  and  that  contempt  which  they 
cast  upon  the  officers  of  the  church),  I  confess  then  I  understand  no 
thing  of  the  whole  epistle.  If  the  judicious  reader  let  alone  the  larger 
discussion  of  the  observations,  and  go  but  over  the  explications  of  each 
verse,  he  will  soon  find  my  observation  true. 

What  I  have  done,  through  grace,  to  the  clearer  understanding  of 
the  apostle's  scope,  and  the  larger  explanation  of  the  common-places 
here  offered,  I  shall  not  mention,  but  leave  to  the  reader's  judgment. 
Some  will  blame  me  for  being  too  large,  and  others  in  many  places  for 
being  too  short.  I  shall  only  let  the  first  sort  know  that  in  the  larger 
explications  of  points  of  doctrine  I  have  rather  satisfied  the  desires  of 
others  than  followed  my  own  judgment,  who,  when  these  things  were 
first  delivered  (which  was  long  since)  in  the  way  of  short  notes,  were 
willing  to  hear  the  points  more  largely  debated,  and  so  I  went  over 
them  again  in  a  sermon-fashion.  If  any  blame  me  for  being  too 
short,  let  them  know  that  therein  I  have  more  satisfied  myself,  as 
keeping  to  the  laws  of  an  expository  exercise.  I  confess  I  am  so 
conscious  to  the  many  imperfections  of  this  work,  that  the  reader  had 
never  been  troubled  with  it  had  it  not  been  extorted  from  me  by 
such  importunity  as  I  could  not  withstand :  especially  did  I  judge  the 
publication  needless,  the  elaborate  commentary  of  my  reverend 
brother,  Mr  William  Jenkyns,  being  already  printed;  but  when  I 
saw  that  we  went  different  ways  in  prosecuting  the  same  truth,  that 
objection  ceased.  Seasonable  things  must  be  often  urged,  and  the 
variety  of  method  rnaketh  the  repetition  grateful.  I  observe  God's 
providence  in  it,  when  divers  men  fall  upon  the  same  work,  that  in 
the  mouth  of  two  or  three  witnesses  every  truth  might  be  established. 
Beza,  I  remember,  persuadeth  Olevian  to  print  his  meditations  on  the 
Galatians,  though  many  excellent  writers  had  but  lately  and  diligently 
explained  that  epistle.  Dr  King,  Dr  Abbot,  and  Dr  Benefield  all 


8  THE  EPISTLE  TO  THE  READER. 

wrote  upon  Jonah,  and  with  approbation,  near  about  the  same  time. 
As  much  as  my  occasions  would  permit  me,  I  consulted  with  my 
reverend  brother's  book,  and  when  I  found  any  point  at  large  dis 
cussed  by  him,  I  either  omitted  it  or  mentioned  it  very  briefly,  so  that 
his  labours  will  be  necessary  to  supply  the  weaknesses  of  mine. 

This  work  hath  been  long  in  the  press,  and  no  wonder,  the  author 
lying  under  such  an  oppression  of  business,  it  being  carried  on  by 
snatches  and  spare  hours.  Many  faults  have  been  occasioned,  whether 
by  the  obscurity  of  the  copy  or  the  negligence  of  the  printer  I  will  not 
now  determine.  Surely  I  have  had  to  do  with  those  that  learned  how 
to  make  a  pitcher  in  a  tub,  or  else  they  would  never  have  so  pitifully 
mangled  the  Greek  and  Latin  sentences  that  in  some  places  they  are 
scarce  intelligible.  I  have  added  the  errata  in  the  end,  which  must 
be  consulted  with,  or  else  the  reader  will  hardly  find  sense,1  and  in 
some  places  not  true  doctrine.  The  tables  I  have  collected  with  some 
diligence,  the  one  of  scriptures,  which  are  either  vindicated  or  largely 
illustrated  in  this  commentary,  the  other  of  the  principal  matters, 
especially  the  common-places  here  discussed.  If  by  all  thou  findest 
any  help  in  the  way  of  thy  heavenly  calling,  bless  God,  and  forget  not 
to  put  up  one  prayer  for  the  meanest  of  the  Lord's  servants, 

THO.  MANTON. 

1  Unfortunately  the  errata  are  worse  printed  than  the  text,  and  themselves  contain 
many  errata.    It  is  hoped  that  nearly  all  errors  are  corrected  in  the  present  edition.— Ed. 


AN  EXPOSITION,  WITH  NOTES, 

UPON  THE 

EPISTLE  OF  JUDE. 


Jude,  tlie  servant  of  Jesus  Christ,  and  brotlier  of  James,  to  them  that 
are  sanctified  by  God  the  Father,  preserved  in  Jesus  Christ,  and 
called. — VER.  1. 

THIS  epistle,  as  others,  beginneth  with  usual  Christian  salutations ; 
these  are  continued  through  the  two  first  verses,  in  which  you  have  : — 

1.  The  person  saluting,  Jude,  the  author  of  the  epistle. 

2.  The  persons  saluted,  the  believers  of  that  age. 

3.  The  form  of  salutation,  ver.  2,  mercy,  and  peace,  and  love  be 
multiplied. 

This  first  verse  presenteth  us  with  the  two  first  circumstances,  the 
saluter  and  the  saluted.  (1.)  The  saluter  is  described  by  his  name, 
Judas ;  his  office  and  condition  of  life,  the  servant  of  Jesus  Christ ; 
by  his  kindred  and  relation,  and  brother  of  James.  (2.)  The  saluted, 
they  are  described — (1st.)  By  their  condition, /cX^rot?,  called,  that  is  to 
read  first,  as  Beza.  (2d.)  By  the  effects  and  manifestations  of  it,  which 
are  two  :  First,  sanctified  by  God  the  Father  ;  secondly,  preserved  in 
Jesus  Christ.  These  are  the  parts :  I  shall  explain  them  branch  by 
branch  in  the  order  propounded,  with  practical  hints  from  each,  which 
I  shall  handle  in  no  fuller  latitude  than  the  present  text  will  allow. 

1.  The  saluter,  and  there  his  name,  '  Judas,'  called  also  '  Thaddeus,' 
Mat.  x.  3,  and  'Lebbseus;'  these  several  names  implying  the  same 
thing,  and  were  given  him  either  by  the  people  or  the  disciples,  partly 
to  distinguish  him  from  Judas  the  apostate,  partly  to  note  his  con 
stancy  in  confessing  and  praising  God  ;  for  so  it  signifieth,  as  you  may 
see,  Gen.  xxix.  35,  '  Now  Leah  said,  I  will  praise  the  Lord,  therefore 
she  called  his  name  Judah.' 

Obs.  Divers  note  hence — (1.)  That  Christian  names  should  be  sig 
nificant,  such  as  may  remember  us  of  duty.  (2.)  That  it  is  lawful  to 
divulge  or  conceal  our  names  in  our  writings,  according  as  it  may 
make  for  the  glory  of  God  to  do  either  the  one  or  the  other.  Jude 
mentioneth  his  name,  but  Paul  doth  not,  or  whosoever  was  the  author 
of  the  Epistle  to  the  Hebrews.  (3.)  That  godly  men  and  wicked  may 
both  be  called  by  the  same  name ;  so  Judas  the  apostle  and  Judas  the 
apostate ;  there  was  Enoch,  Cain's  son,  Gen.  iv.  17,  and  Enoch,  Seth's 


10  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

son,  of  the  church  line,  that '  walked  with  God,'  Gen.  v.  22.  But  to 
mention  these  things  is  more  than  enough;  the  next  circumstance 
will  afford  us  more. 

2.  His  office  and  condition,  '  the  servant  of  Jesus  Christ.  It  is  a 
thing  usual  with  the  apostles  to  prefix  this  among  other  their  honorary 
titles;  as  Bom.  i.  1,  'Paul,  a  servant  of  Jesus  Christ;'  so  Phil.  i.  1. 
The  greatest  honour  that  he  would  put  upon  himself  and  Timothy 
was  this,  '  Paul  and  Timotheus,  the  servants  of  Jesus  Christ.'  This 
term,  a  servant  of  God  or  Christ,  in  the  use  of  scripture,  is  several 
ways  applied.  (1.)  It  may  be  understood  of  any  kind  of  subserviency 
to  God's  will  and  secret  counsels,  or  instrumentality  in  the  execution 
of  his  decrees ;  so  wicked  men  may  be  said  to  be  God's  servants,  so 
far  forth  as  he  serveth  his  designs  of  their  endeavours  ;  as  Cyrus  was 
God's  servant,  because  he  should  perform  all  his  pleasure  ;  so  Nebu 
chadnezzar,  Jer.  xxvii.  6,  '  These  things  have  I  given  into  the  hands  of 
Nebuchadnezzar,  my  servant/  (2.)  It  noteth  a  pious  care  to  perform 
God's  revealed  will ;  they  that  out  of  a  sense  of  his  love  resign  up 
themselves  to  do  his  will  are  called  his  servants  :  so  '  he  that  is  called 
in  the  Lord/  whether  he  be  bond  or  free,  is  said  to  be  '  Christ's  ser 
vant,'  1  Cor.  vii.  22.  So  godly  masters  are  said  to  have  the  Lord  for 
their  master :  Eph.  vi.  9,  '  Knowing  that  your  master  is  also  in  heaven/ 
In  the  former  place  he  saith  a  servant  is  God's  freeman ;  and  here, 
that  a  master  is  God's  servant.  (3.)  It  noteth  designation  to  any 
public  office  for  God's  glory ;  those  that  do  more  eminently  or  more 
nearly  serve  God  in  some  peculiar  office  are  called  his  servants ;  as 
magistrates  :  Rom.  xiii.  4,  '  He  is  the  minister  of  God  for  thy  good / 
and  ver.  6,  '  God's  ministers  attending  continually  for  this  thing.' 
But  yet  more  especially  they  are  called  ministers  and  servants  who 
sustain  the  public  offices  of  the  church ;  as  2  Tim.  ii.  24,  '  The  ser 
vant  of  the  Lord  must  not  strive,  but  be  gentle  to  all  men,  apt  to 
teach,  patient,'  meaning  one  employed  in  the  public  ministry.  So  the 
priests  of  the  Old  Testament  were  called  the  Lord's  servants  ;  as  Ps. 
cxxxiv.  1,  'Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord, 
which  by  night  stand  in  the  house  of  the  Lord.'  He  speaketh  to  the 
priests  that  were  to  watch  in  the  temple ;  and  in  this  sense  it  is  said, 
Amos  iii.  7,  '  I  have  sent  my  servants  the  prophets.'  But  now  among 
these  ministers  and  officers  of  the  church  the  prophets  and  apostles 
are  styled  so  by  way  of  eminency.  Yea,  yet  further,  Christ,  because 
of  his  office  of  Mediator,  which  is  the  highest  office,  and  proper  to  the 
head  of  the  church,  is  called  God's  servant ;  as  Isa.  xlix.  3,  *  Thou 
art  my  servant ;'  and  Isa.  liii.  11,  '  By  his  knowledge  shall  my  righteous 
servant  justify  many/  To  apply  all  now  to  the  case  in  hand  :  Jude 
is  called  '  a  servant  of  Jesus  Christ/  not  only  as  one  that  had  given 
up  himself  to  do  his  will  as  a  Christian,  but  as  an  apostle.1  Let  us 
now  observe  something  hence. 

Obs.  1.  Observe,  first,  that  Jude  placeth  his  service  among  his  titles. 
He  might  have  urged  other  things  to  render  himself  honourable  to 
the  world,  but  he  doth  not  stand  upon  those  things ;  it  is  enough  for 
him  to  say,  '  Jude,  a  servant/  As  Jude,  the  Lord's  cousin,  calleth 
himself  his  servant,  so  doth  Mary,  the  Lord's  mother,  style  herself  his 

1  See  my  Exposition  on  James  i.  1. 


.  1.]  UPON  THE  EPISTLE  OF  JUDE.  11 

handmaid :  Luke  i.  38,  '  Behold  the  handmaid  of  the  Lord.'  And 
the  apostles  generally  urge  it  as  one  of  the  fairest  flowers  in  their  gar 
land,  the  honour  of  being  Christ's  servants;  yea,  Christ  himself 
counteth  it  no  dishonour  to  be  styled  God's  servant.  The  meanest 
offices  about  princes  are  accounted  honourable  ;  to  be  a  groom  there 
is  better  than  to  be  a  lord  elsewhere.  Servire  Deo  regnare  est — it  is 
royal  and  kingly  to  be  God's  servant ;  indeed,  every  servant  there  is  a 
king,  1  Peter  ii.  9,  Eev.  i.  6  ;  as  Zeba  and  Zalmunna  said  of  Gideon's 
brethren,  c  They  each  one  resembled  the  children  of  a  king,'  so  all 
these  are  spiritual  kings,  that  live  the  noblest  and  freest  life  in  the 
world.  And  as  we  have  a  glorious  master,  so  consider  your  fellow- 
servants,  the  glorified  saints  and  we  make  but  one  family,  Eph.  iii.  15. 
And  the  angels  themselves  are  called  his  ministers  :  Ps.  ciii.  21,  *  Ye 
ministers  of  his  that  do  his  pleasure ; '  they  are  a  part  of  God's  attend 
ance,  and  wait  upon  their  master's  person.  When  we  have  such  fel 
low-servants,  we  should  not  count  our  work  a  slavery  and  baseness  ; 
it  can  be  no  disparagement  to  us  to  be  in  the  same  rank  and  order  with 
the  angels  and  saints  departed.  Well,  then,  learn  to  value  the  honour 
that  you  have  by  Christ's  service  ;  as  that  emperor  counted  it  a  greater 
privilege  to  be  a  member  of  the  church  than  head  of  the  empire. 
Look  upon  duty  as  an  honour,  and  service  as  a  privilege  :  honorabilia 
legis,  Hosea  viii.  12,  so  the  Vulgar.  And  if  ever  you  be  put  to  your 
choice,  either  to  enjoy  the  greatest  outward  honours,  or  to  serve  Christ 
with  disgrace,  choose  the  latter.  Moses  '  refused  to  be  called  the  son 
of  Pharaoh's  daughter  when  he  came  to  age,'  Heb.  xi.  24.  25.  Gai- 
eacius  Carraciolus  left  the  honour  of  his  niarquisate  for  an  obscure 
life  and  the  gospel  at  Geneva.  Indignities  and  dishonours  done  you 
in  the  way  of  duty  are  honours ;  '  reproaches  for  Christ's  sake '  are 
treasure,  Heb.  xi.  26.  One  of  Paul's  honorary  titles  is,  '  Paul,  a  pri 
soner  of  Jesus  Christ,'  Philem.  1 ;  and  elsewhere  he  holdeth  up  his  chain 
in  a  kind  of  triumph  :  '  For  the  hope  of  Israel  am  I  bound  with  this 
chain,'  Acts  xxviii.  20.  Whatever  befalleth  us  in  and  for  our  service 
to  Christ,  be  it  never  so  disgraceful,  it  is  rather  a  mark  of  honour  than 
a  brand  of  shame. 

06s.  2.  Observe,  again,  his  relation  to  Christ  is  expressed  by  ser 
vice  ;  as  he  describeth  himself  to  be  James's  brother,  so  Christ's  ser 
vant  ;  by  that  means  he  was  entitled  to  Christ ;  if  we  would  be  Christ's 
we  must  do  his  will :  our  relation  ariseth  from  service,  John  xii.  26. 
Therefore  I  shall  here  take  occasion  to  show  you  what  it  is  to  be 
Christ's  servants.  (1.)  Whoever  is  Christ's  servant  must  resign  and  give 
up  himself  wholly  to  the  will  of  Christ ;  for  he  that  is  Christ's  servant, 
he  is  so  by  covenant  and  consecration.  We  are  indeed  Christ's  by  all 
kind  of  rights  and  titles;  'he  made  us,  and  not  we  ourselves;'  no 
creature  is  of  itself,  and  therefore  it  is  not  its  own,  but  another's.  It 
is  God's  prerogative  alone  to  love  himself  and  seek  himself,  because  he 
alone  is  without  obligation  and  dependence  ;  but  we  owe  ourselves  to 
him,  and  therefore  cannot  without  robbery  call  ourselves  our  own.  Your 
tongues  are  not  your  own  to  speak  what  you  please,  Ps.  xii.  4,  nor 
your  hearts  your  own  to  think  what  you  please,  nor  your  hands  your 
own  to  do  what  you  please ;  by  virtue  of  your  creation  you  are  another's, 
and  are  bound  to  live  and  act  for  another,  according  to  his  will,  for  his 


12  AN  EXPOSITION,  WITH  NOTES,  [VEB.  1. 

But  this  is  not  all ;  by  redemption  you  are  Christ's  :  '  Ye  are 
_  JUght  with  a  price,'  1  Cor.  vi.  20,  as  the  redeemed  are  bound  to  serve 
him  that  ransomed  them.  If  a  man  had  bought  another  out  of  cap 
tivity,  or  he  had  sold  himself,  all  his  strength  or  service  belonged  to 
the  buyer.  Christ  hath  bought  us  from  the  worst  slavery,  and  with 
the  greatest  price  ;  no  thraldom  so  bad  as  bondage  to  sin  and  Satan, 
no  prison  so  black  as  hell ;  and  certainly  Christ's  blood  is  better  than 
a  little  money.  So  that  to  live  as  if  we  were  at  our  own  disposal  is 
to  defraud  Christ  of  his  purchase.  Thus  we  are  Christ's  by  creation 
and  redemption ;  but  now,  if  we  would  be  his  servants,  we  must  be 
his  by  voluntary  contract  and  spiritual  resignation  :  *  Yield  up  your 
selves/  &c.,  Kom.  vi.  13.  Christ  loveth  to  have  his  right  and  title 
established  by  our  own  consent.  We  take  Christ  for  lord  and  master, 
and  give  up  ourselves  to  him,  that  we  may  be  no  longer  at  our  own 
disposal,  and  therefore  it  is  not  only  robbery,  but  treachery  and  breach 
of  covenant  to  seek  ourselves  in  anything.  This  resignation  must  be 
made  out  of  a  sense  of  Christ's  love  to  us  in  his  death  and  sufferings : 
2  Cor.  v.  15,  Christ  died,  '  that  they  which  live  should  not  henceforth 
live  to  themselves,  but  unto  him  that  died  for  them.'  We  enter  upon 
other  services  out  of  hopes,  but  we  enter  upon  Christ's  service  out  of 
thankfulness.  Again,  this  resignation  must  be  universal,  without 
reservation  of  any  part.  You  must  have  no  other  master  but  God : 
Mat.  vi.  24,  '  Ye  cannot  serve  two  masters,  ye  cannot  serve  God  and 
mammon.'  Usually  men  divide  themselves  between  God  and  the 
world ;  they  would  give  their  consciences  to  Christ,  and  their  hearts 
to  mammon.  The  devil  pleadeth  for  a  part,  for  by  that  means  he 
knoweth  that  the  whole  will  fall  to  his  share  ;  therefore  all,  the  whole 
man,  in  vow,  purpose,  and  resolution,  must  be  given  up  to  God.  (2.) 
Having  given  up  yourselves  to  God's  service,  you  must  walk  as  his  ser 
vants  ;  that  is,  not  as  you  list,  but  as  the  master  pleaseth.  The  angels 
are  God's  ministers,  '  doing  his  pleasure,'  Ps.  ciii.  21.  A  servant  hath 
no  will  of  his  own,  but  hath  given  up  his  liberty  to  the  directions  and 
commands  of  another ;  therefore,  if  you  be  God's  servants,  you  must 
earnestly  desire  the  knowledge  of  his  will,  and  readily  comply  with  it ; 
you  must  not  do  things  as  they  please  self  and  flesh,  but  as  they  please 
God.  David  beggeth  for  knowledge  as  God's  servant :  Ps.  cxix.  125, 
'  I  am  thy  servant,  grant  me  understanding,  that  I  may  know  thy 
testimonies.'  A  faithful  servant  would  not  willingly  offend  his  master, 
and  therefore  would  fain  know  what  is  his  will.  They  plead  with  God, 
and  search  themselves,  Rom.  xii.  2,  and  all  to  know  his  pleasure  ;  and 
not  only  to  know  it,  but  to  do  it,  otherwise  they  are  worthy  of  many 
stripes  by  Christ's  own  sentence.  The  master's  will  should  be  motive 
enough,  1  Thes.  iv.  3,  v.  13;  1  Peter  ii.  15.  If  God  will  have  it 
so  if  Jesus  Christ  will  have  it  so,  it  is  enough  to  a  faithful  servant. 
I  he  very  signification  of  God's  will  carrieth  with  it  reason  enough  to 
e"n°rCrerihe  Practice  of  ii}-  Yea>  y°u  mu»t  equally  comply  with  every 
will  of  God,  not  only  with  the  easy  and  pleasant  ways  of  obedience  but 
such  as  cross  lusts  and  interests.  When  two  men  go  together,  a  man 
cannot  tell  whom  the  servant  followeth  till  they  part.  When  God 
and  our  lusts  or  our  interests  command  contrary  things,  then  you  are 
put  to  the  trial  whether  you  are  God's  servants. 


TEH.  1.]  UPON  THE  EPISTLE  OF  JUDE.  13 

Obs.  3.  Again,  observe  from  the  proper  acception  of  the  phrase,  as 
it  is  applied  to  those  that  stand  before  the  Lord  in  some  special  office 
and  ministration  ;  as  to  the  apostles,  and  by  consequence  to  the  min 
isters  of  the  gospel.  The  note  is,  that  ministers  are  servants  of  Jesus 
Christ ;  Paul  a  servant,  and  Jude  a  servant.  We  are  to  deal  between 
God  and  the  soul,  factors  for  heaven.  There  is  many  a  good  inference 
may  be  collected  from  this  notion.  I  shall  refer  all  to  two  heads,  the 
ministers'  duty  and  the  people's.  (1 .)  It  hinteth  duty  to  ministers  ;  it 
teacheth  us  diligence  in  our  Lord's  work,  for  we  are  servants,  and  must 
give  an  account,  Heb.  xiii.  17,  what  good  we  have  done  in  our  places, 
how  we  have  employed  our  parts,  improved  our  interests,  for  his  glory  : 
Mat.  xxv.  19,  *  After  a  long  time  the  lord  of  those  servants  cometh 
and  reckoneth  with  them/  We  are  entrusted  with  the  talent  of  gifts, 
with  the  talent  of  office  and  authority  in  the  church  ;  now  God  will  see 
what  we  have  done  for  his  glory,  whether  we  have  beaten  our  fellow- 
servants,  or  helped  them  in  the  way  of  salvation  ;  whether  our  pound 
hath  been  hidden  in  a  napkin,  or  laid  out  for  the  gain  of  souls.  Again, 
it  hinteth  faithfulness.  We  are  not  to  trade  for  ourselves,  and  to  drive 
on  our  own  designs  of  credit  and  advantage  ;  we  are  servants,  employed 
for  the  master's  uses  :  Gal.  i.  10,  *  Do  I  yet  please  men  ?  If  I  pleased 
men,  I  should  not  be  the  servant  of  Christ/  A  man  that  sets  up  for 
himself  is  to  trade  for  himself ;  but  all  that  a  servant  doth  should  be 
for  his  master's  honour  and  profit.  (2.)  It  hinteth  duty  to  the  people. 
Kegard  ministers  as  servants  of  Christ,  that  you  may  give  their  per 
sons  all  due  honour.  Consider,  God  hath  retained  them  as  for  a  nearer 
service  to  himself :  1  Cor.  iv.  1,  '  Let  a  man  so  account  of  us  as 
of  the  ministers  of  Christ,  and  stewards  of  the  mysteries  of  the 
gospel/  The  world  counteth  the  calling  probrosum  artificium,  a 
sordid  artifice  and  way  of  living,  whereby  men  set  their  tongues  and 
parts  to  sale,  and  think  that  of  all  callings  this  can  best  be  spared, 
therefore  it  is  high  time  to  assert  the  dignity  of  the  office.  Men  should 
not  think  so  basely  of  those  who  are  Christ's  servants,  not  only  to  do 
his  business,  but  to  wait  upon  his  person,  his  special  attendants  ;  nay, 
ambassadors,  that  impersonate  and  represent  their  Master,  2  Cor.  v. 
20.  Again,  bear  our  doctrine  with  meekness  and  patience ;  we  are 
but  servants.  If  the  message  which  we  bring  be  displeasing,  remember 
it  is  the  will  of  our  master ;  it  is  not  in  our  power  to  comply  with  your 
lusts  and  humours,  if  the  scripture  doth  not.  As  God  said  to  Jeremiah, 
Jer.  xv.  19,  '  Let  them  return  unto  thee,  but  return  not  thou  to  them/ 
So  you  should  comply  with  the  word ;  we  cannot  comply  with  you. 
The  false  prophets  returned  to  the  people,  complied  with  their  humours. 
We  must  deliver  our  message,  pardon  to  whom  pardon,  terror  to  whom 
terror  is  due  :  servants  must  be  faithful.  Thus  must  you  look  upon 
them  as  servants,  yet  but  as  servants,  that  you  may  not  fondly  idolise 
their  persons  :  '  What  is  Paul  and  Apollos,  but  ministers  by  whom  ye 
believe  ?  '  1  Cor.  iii.  5.  It  is  the  old  way  of  flesh  and  blood  to  sacri 
fice  to  the  next  hand.  And  that  you  may  know  to  whom  to  go  for  the 
fruit  of  the  ordinance,  when  we  have  done  our  work,  '  there  is  one  that 
cometh  after  us  who  is  mightier  than  we/  Mat.  iii.  11,  who  'giveth 
the  increase '  to  what  we  have  '  planted  and  watered/  1  Cor.  iii.  6. 

3.  The  author  of  the  epistle  is  described  by  his  kindred  and  relation, 


14  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  1. 

and  brother  of  James.  There  were  two  in  the  college  of  the  apostles 
of  that  name,  James  of  Zebedee,  and  '  James  the  son  of  Alpheus/  who 
was  also  called  '  the  brother  of  the  Lord/  that  is,  his  cousin-germ  an, 
who  is  the  person  intended,  for  Jude  was  his  brother,  as  Mat.  xiii.  55, 
'  Is  not  his  mother  called  Mary  ?  and  his  brethren,  James,  and  Joses, 
and  Simon,  and  Judas  ?'  Now  this  clause  is  added,  partly  to  distin- 
o-uish  him  from  the  other  Judas,  called  Iscariot,  who  betrayed  our 
Lord. 

Obs.  It  is  good  to  prevent  all  visible  scandals  and  exceptions  against 
our  persons.  I  observe  this,  because  the  scripture  doth  elsewhere : 
John  xiv.  22,  '  Judas  saith  unto  him,  not  Iscariat,  How  is  it  that  thou 
wilt  manifest  thyself  to  us,  and  not  unto  the  world  ?'  The  scripture 
would  not  have  you  mistake  him  that  said  so.  Men  drink  less  freely 
of  a  suspected  fountain.  Partly  because  this  would  make  the  epistle 
the  more  welcome.  James  was  of  great  credit  and  repute,  reckoned  by 
Paul  among  '  the  pillars/  Gal.  ii.  9.  From  whence  observe  : — 

Obs.  1.  That  it  is  lawful  to  use  the  credit  of  others,  for  the  advantage 
of  the  truth.  In  the  15th  of  the  Acts,  the  apostles  might  have  deter 
mined  the  case  by  their  own  infallible  spirit,  but  for  the  greater  credit 
sake  they  take  in  the  consent  of  others :  ver.  23,  *  The  apostles,  and 
elders,  and  brethren/  &c.  Paul,  dealing  with  heathens,  quoteth  the 
sayings  of  their  own  writers  in  divers  places,  which  may  justify  the 
unaffected  use  of  sentences  and  passages  out  of  the  ancient  writers  of 
the  church.  It  is  good  to  bait  the  naked  hook  of  truth  sometimes 
with  the  advantage  of  carnal  credit.  Again,  observe  : — 

Obs.  2.  That  we  should  walk  so  that  we  may  be  an  honour  to  our 
relations.  This  is  one  of  Jude's  titles,  { the  brother  of  James.'  He 
took  it  for  an  honour  to.  be  related  to  so  eminent  an  apostle.  Worthy 
men  reflect  a  credit  upon  their  families.  To  be  brother,  father,  son, 
to  such  as  have  deserved  well  of  the  church,  is  no  mean  honour  and 
engagement  to  virtue.  Well,  then,  live  so  that  you  may  not  disgrace 
your  lineage  ;  and  you  that  come  of  worthy  ancestors,  walk  answerably 
to  the  dignity  of  your  extraction.  The  images  of  your  progenitors  are 
not  more  sullied  with  dust,  and  smoke,  and  age,  than  they  are  with 
your  vices.  The  Spirit  of  God  brands  a  degenerate  issue  for  walk 
ing  unworthy  their  birth  and  the  privileges  of  their  blood,  1  Chron. 
iv.  22,  23.  Vide  Junium  et  olios  in  locum.  So  much  for  the 
saluter. 

^  Let  us  now  come  to  the  saluted ;  they  are  described  by  their  con 
dition,  called  ;  by  the  effects  and  manifestations  of  it,  which  are  two, 
sanctification  and  preservation. 

1.  Their  condition,  called,  for  that  both  in  the  construction  of  the 
words,  and  the  order  of  nature,  is  to  be  read  first.  There  is  an  out 
ward  calling,  and  in  that  sense  Christ  speaketh,  Mat.  xx.  16,  'Many 
are  called,  but  few  are  chosen;'  that  is,  outwardly  called  in  the  invita 
tions  of  the  word ;  so  all  wicked  men  that  live  within  the  hearing  of 
the  gospel ;  but  it  seemeth  they  are  only  called  obiter,  by  the  by,  as 
they  live  among  the  elect:  those  are  called  Kara  7rp60ea-iv,  '  according 
to  purpose/  Kom.  viii.  28.  But  there  is  an  inward  and  effectual 
calling,  by  the  persuasion  of  the  Spirit,  or  '  the  voice  of  the  Son  of 
which  causeth  life,  John  v.  25.  The  apostle  speaketh  here  of 


1.]  UPON  THE  EPISTLE  OF  JUDE.  15 

the  '  called  according  to  purpose/  and  that  by  an  inward  and  effectual 
calling.     Whence  note  : — 

Obs.  That  it  is  the  condition  of  the  people  of  God  to  be  a  called 
people ;  this  is  first  in  their  description  :  see  Rom.  i.  6,  *  Among  whom 
are  ye  also  the  called  of  Jesus  Christ/  So  the  Corinthians  are  said 
to  be  saints  by  calling,  1  Cor.  i.  2,  and  Heb.  iii.  1,  '  Holy  brethren, 
partakers  of  the  heavenly  calling.'  Now  the  saints  are  a  called  people, 
first,  because  all  they  have  and  enjoy  is  from  God's  calling ;  a  Chris 
tian  is  nothing  and  hath  nothing  but  what  God  is  pleased  to  work  in 
him  by  his  creating  word  :  '  Calling  the  things  that  are  not  as  though 
they  were/  Rom.  iv.  17.  Now  God  is  pleased  to  work  this  way,  partly 
to  give  us  a  warrant,  that  we  may  possess  our  privileges  in  Christ 
without  intrusion  and  usurpation :  '  No  man  taketh  this  honour  upon 
him  till  he  be  called  of  God, '  Heb.  v.  This  is  that  they  have  to 
show  to  conscience,  that  we  do  not  presume  and  usurp  ;  we  have  a 
calling  so  to  do.  Why  dost  thou,  vile  wretch,  go  to  God  in  the  name 
of  Christ  ?  How  dost  thou  that  art  a  sinner  look  him  in  the  face,  lay 
hold  of  Christ,  hope  for  glory?  Still  the  call  is  our  warrant  and 
title.  If  it  should  be  asked  of  the  guests  that  came  in  a  wedding 
garment,  Friends,  how  durst  ye  come  hither,  and  approach  the 
presence  chamber  of  the  king's  son  ?  they  might  answer,  We 
were  bidden  to  the  wedding,  Mat.  xxii.  So  in  Mat.  xx.,  '  Why  do 
not  you  go  into  the  vineyard?'  Their  answer  was,  'No  man  hath 
hired  us;'  they  had  no  calling.  Partly  to  give  us  encouragement: 
we  need  not  only  leave  to  come  to  God  by  Christ,  but  also  quickening 
and  encouragement,  for  we  are  backward.  In  other  preferments  there 
needeth  nothing  but  leave,  for  there  men  are  forward  enough ;  but 
here  guilt  maketh  us  shy  of  God,  and  God  is  forced  to  call  and  holloa 
after  us.  By  nature  we  are  not  only  exiles,  but  fugitives.  Before  God 
banished  Adam,  he  first  ran  away  from  him,  he  ran  to  the  bushes, 
and  then  God  called  him,  *  Adam,  where  art  thou  ? '  Gen.  iii.  9.  How 
often  doth  God  holloa  after  us  in  the  word  before  we  return  and  come 
out  of  the  bushes!  He  maketh  proclamation,  Isa.  Iv.  1,  *  Ho,  every 
one  that  thirsteth/  &c.  We  are  under  spiritual  bondage,  as  the 
Israelites  were  in  Egypt  under  corporal  bondage,  and  God  sendeth 
again  and  again,  and  out  of  very  anguish  of  heart  we  will  not  believe 
him ;  therefore  he  calleth  and  crieth,  Sinners,  where  are  you  ?  why 
will  you  not  return  unto  me  ?  God's  outward  call  is  managed  by 
men,  and  therefore  it  is  very  hard  to  persuade  them  to  discern  the 
voice  of  God ;  as  Samuel  would  not  be  persuaded  but  that  it  was  Eli 
called  him,  when  it  was  the  Lord.  We  think  it  to  be  the  charity  of 
the  minister,  and  will  not  easily  acknowledge  a  call  from  God,  and 
therefore  do  not  only  need  leave,  but  encouragement.  Partly  because 
God  will  work  in  a  way  suitable  to  his  own  nature  and  ours  ;  fortiter 
et  suaviter,  strongly  like  himself,  and  sweetly  with  respect  to  us ;  and 
therefore  he  doth  not  only  draw  but  call ;  not  only  put  forth  the 
power  of  his  Spirit,  but  exhort  and  invite  by  the  word.  The  efficacy  of 
divine  grace  is  conveyed  this  way  more  suitably  to  the  nature  of  man  ; 
there  is  grace  offered  in  the  gospel,  and  the  Spirit  compelleth  to  come 
in.  In  all  the  works  of  God,  there  is  some  word  by  which  his  power 
is  educed  and  exercised.  In  the  creation,  '  Let  there  be  light/  &c.  At 
the  resurrection  there  is  a  trump,  and  the  voice  of  an  archangel, 


16  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

'  Arise,  ye  dead,  and  come  to  judgment.'  In  all  Christ's  miraculous  cures 
there  are  some  words  used,  '  Be  thou  clean/  and  '  Be  thou  whole/ 
and  'Be  thou  opened;'  and  to  Lazarus  in  the  grave  Christ  useth 
words  of  ministerial  excitation,  *  Lazarus,  come  forth/  So  in  con 
verting  a  sinner,  there  is  not  only  a  secret  power,  but  a  sweet  call  and 
invitation;  some  word  by  which  this  power  is  conveyed  and  repre 
sented  in  a  way  suitable  to  our  capacity.  For  all  these  reasons  doth 
God  work  grace  by  calling. 

Again,  God's  people  are  well  styled  a  called  people,  because  they 
are  so  many  ways  called :  from  self  to  Christ,  from  sin  to  holiness, 
from  misery  to  happiness  and  glory.  They  are  called  from  self  to 
Christ :  Mat.  xi.  28,  '  Come  unto  me,  all  ye  that  are  heavy  laden/ 
The  main  end  of  a  call  is  to  bring  Christ  and  the  soul  together ;  every 
dispensation  of  God  hath  a  voice ;  and  God  speaketh  to  us  by  con 
science,  by  his  works,  by  benefits,  by  crosses,  but  chiefly  by  his  word, 
the  application  of  which  by  the  Spirit  is,  as  it  were,  an  awakening  call ; 
but  the  chief  call  of  God  is  by  the  voice  of  the  gospel,  wherein  the 
offers  of  grace  are  discovered  to  us :  Come,  poor  wearied  soul,  come  to 
Christ,  and  thou  shalt  find  ease  and  comfort.  Again,  they  are  called 
from  sin  to  holiness :  1  Thes.  iv.  7, '  God  hath  not  called  us  to  un- 
cleanness,  but  to  holiness/  Though  the  immediate  end  of  divine 
calling  be  faith,  yet  the  intermediate  end  is  holiness,  as  the  ultimate 
end  is  glory.  Thus  we  are  called  out  of  Babylon  into  Sion,  from  the 
tents  of  Kedar  into  the  tents  of  Shem,  from  nature  to  grace,  and  the 
power  of  Satan  into  the  kingdom  of  God;  in  short,  this  call  is  a 
separation  from  uncleanness,  and  all  common  and  vile  uses.  Again, 
they  are  called  from  misery  to  happiness  and  glory,  from  aliens  to  be 
friends,  from  darkness  to  light,  1  Peter  ii.  9,  from  being  enemies  to 
be  reconciled,  from  bastards  to  become  sons,  from  vessels  of  wrath  to 
be  heirs  of  glory.  With  respect  to  all  these  sorts  of  calling  it  is 
termed  sometimes  '  a  high  calling/  Phil.  iii.  14 ;  sometimes  '  a  holy 
calling,'  2  Tim.  i.  9  ;  and  sometimes  'a  heavenly  calling/  Heb.  iii.  1. 
It  is  '  a  high  calling/  because  of  the  honour  and  dignity  of  it ;  it  is 
no  small  matter  to  be  children  of  God,  John  i.  12 ;  co-heirs  with 
Christ,  Eom.  viii.  17;  kings  and  priests  to  God,  Kev.  i.  6.  Many  are 
lifted  up  because  they  have  borne  offices,  and  are  called  to  high 
places  in  the  world  :  a  Christian  hath  a  calling  more  excellent,  he  is 
called  to  be  a  saint,  a  spiritual  king,  a  holy  priest  to  God.  It  is  '  a 
holy  calling/  because  of  the  effect  and  purpose  of  it.  Man's  calling 
may  put  dignity  and  honour  upon  us,  but  it  cannot  infuse  grace ;  it 
may  change  our  condition,  but  not  our  hearts.  It  is  '  a  heavenly  call 
ing'  because  of  the  author  of  it,  God  by  his  Spirit;  and  because  of  the 
aim  of  it ;  the  grace  whereby  we  are  called  came  from  heaven,  and  its 
aim  and  tendency  is  to  bring  us  thither.  See  1  Thes.  ii.  14  ;  2  Peter 
i.  3,  '  Called  us  to  glory  and  virtue,'  &c.  We  are  first  called  to  grace, 
and  then  to  heaven ;  first  the  sweet  voice  saith,  '  Come  unto  me/  and 
then  the  great  voice,  '  Come  up  hither  :'  from  self,  sin,  and  the  world 
we  are  called  off,  that  we  may  enjoy  God  in  Christ  for  evermore. 
You  see  the  reasons,  let  us  apply  it  now. 

Use  1.  First,  It  serveth  to  press  us  to  hearken  to  the  Lord's  call. 
Many  are  kept  off  by  vanity  and  pleasures,  others  by  their  own  fears. 


YEK.  1.]  UPON  THE  EPISTLE  OF  JDDE.  17 

To  the  first  sort  I  shall  only  represent  the  danger  of  neglecting  God's 
invitation,  and  slighting  a  call :  Prov.  i.  25,  26,  '  Ye  have  set  at 
nought  rny  counsel,  therefore  I  will  laugh  at  your  calamity,  and  mock 
when  your  fear  cometh.'  God's  wrath  is  never  more  terrible  than 
when  it  is  stirred  up  to  avenge  the  quarrel  of  abused  mercy.  Men 
cannot  endure  that  two  things  should  be  despised — their  anger  or  their 
kindness.  Nebuchadnezzar,  when  he  thought  his  anger  despised,  he 
biddeth  them  heat  the  furnace  seven  times  hotter ;  and  David,  when 
he  thought  his  kindness  despised,  threatened  to  cut  off  from  Nabal 
*  every  one  that  pisseth  against  the  wall.'  Certainly  the  Lord  taketh 
it  ill  when  the  renewed  messages  of  his  love  are  not  regarded;  and  that 
is  the  reason  why  where  mercy  is  most  free,  God  is  most  quick  and 
severe  upon  the  refusal  of  it :  the  Lamb's  wrath  is  most  terrible,  Ps. 
ii.  10;  no  fire  so  hot  as  that  which  is  enkindled  by  the  breath  of  the 
despised  gospel.  What  a  terrible  threatening  is  there  in  the  place 
alleged !  '  I  will  laugh  at  their  calamity/  It  is  the  greatest  happiness 
when  the  Lord  'rejoiceth  to  do  us  good/  and  the  greatest  misery  when 
lie  rejoiceth  to  do  us  evil :  God's  laughing  will  certainly  be  the 
creatures'  mourning.  Consider,  then,  what  an  affront  you  put  upon 
grace,  when  every  vile  thing  is  preferred  before  it.  When  the  Lord 
offered  Canaan  to  the  Israelites,  and  they  preferred  Egypt  before  it, 
he  swore,  '  They  should  not  enter  into  his  rest/  Ps.  xcv.  11  ;  and 
those  that  preferred  a  yoke  of  oxen,  a  farm,  or  marriage,  before  the 
king's  feast,  the  king  protesteth  against  them,  Luke  xiv.  24,  '  None  of 
those  that  were  bidden  shall  taste  of  my  supper/  Whoever  have  glory 
and  grace  by  Christ,  they  shall  have  none. 

For  the  other  sort,  that  are  kept  off  by  their  own  fears,  they  are 
wont  to  allege,  It  is  true  there  is  mercy  in  Christ  for  sinners,  but 
Christ  doth  not  call  them.  My  brethren,  what  do  you  look  for  ?  an 
audible  voice  to  speak  to  you,  Thou  John,  thou  Thomas,  &c.  ?  In  the 
tenders  of  the  gospel  you  are  included  as  well  as  others,  and  why  will 
you  exclude  yourselves  ?  If  God  say  sinners,  you  should  subsume  and 
reply,  '  I  am  chief/  I  remember  it  is  said,  John  x.  3,  Christ  *  calleth 
his  sheep  by  name,  and  leadeth  them  forth/  How  doth  Christ  call 
them  by  name  ?  By  speaking  expressly  to  their  case,  as  if  he  did 
strike  them  upon  the  shoulders,  and  say;  Here  is  comfort  for  thee.  As 
at  a  feast,  when  there  is  a  dish  that  we  affect  set  upon  the  table, 
though  all  the  company  be  free  to  make  use  of  it,  yet  we  say,  Here  is 
a  dish  for  me.  So  should  you  apply  and  take  to  yourselves  your  own 
portion ;  though  it  be  propounded  generally,  yet  when  God  directeth 
the  tongue  of  his  messengers  to  speak  so  expressly  to  your  case,  that  is 
all  the  calling  by  name  which  you  can  look  for,  since  oracles  are 
ceased,  and  therefore  you  should  say,  This  was  a  dish  provided  for  my 
hungry  conscience,  intended  to  me,  &c.  But  they  will  reply,  Sure 
there  is  no  mercy  for  me,  I  am  so  unworthy.  I  answer — The  invita 
tion  taketh  no  notice  of  worth,  but  of  thirst :  Kev.  xxii.  17,  '  Let  him 
that  is  athirst  come,  and  whosoever  will  let  him  take  of  the  water  of 
life  freely.'  Thou  art  not  worthy,  but  thou  art  thirsty,  or  else  whence 
come  these  groans  ?  And  by  the  way  take  notice  of  the  pride  that  is 
in  legal  dejection.  Men  are  loath  to  be  beholden  to  Christ ;  they 
would  be  worthy  before  they  will  come  to  him ;  and  therefore  the 

VOL.  v.  B 


18  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

apostle  useth  that  expression,  oi>x  vTrerdyrjo-av,  Eom.  x.  3,  '  They  have 
not  submitted  to  the  righteousness  of  God/  A  proud  creature  would 
fain  establish  a  righteousness  in  himself,  and  is  loath  to  submit  to  take 
all  from  another  ;  as  an  outward  proud  man  preferreth  a  russet  coat 
of  his  own  before  a  silken  garment  that  is  borrowed  or  given  him  by 
another.  But  they  are  such  sinners,  &c.  Ans.  The  more  need  to 
come  to  Christ;  he  came  to  'call  sinners,'  Mat.  ix.  13.  It  is  no 
matter  what  thou  hast  been,  but  what  thou  wouldst  be  ;  Christ  doth 
not  call  us  because  we  are  holy,  but  that  we  may  be  holy.  Is  it  a 
rational  plea  in  outward  cases,  I  am  too  poor  to  take  alms,  I  am  too 
filthy  to  go  to  the  water  to  be  washed  ?  But  they  have  stood  out 
against  so  many  calls  already,  and  scorned  God's  counsel.  Ans. 
Wisdom  calleth  scorners,  Prov.  i.  22,  *  Turn  ye  scorners;  how  long  will 
ye  delight  in  scorning  ?  '  It  is  a  mercy  that  thou  hast  one  call  more; 
do  not  increase  the  guilt  that  thou  complainest  of.  But  I  know  not 
how  to  come  to  Christ.  Ans.  The  blind  and  the  lame  are  invited  to 
the  wedding,  Mat.  xxii.,  and  wisdom  calleth  fools,  Prov.  ix.  4, 
*  Whoso  is  simple/  &c.  The  stray  lamb  is  brought  home  upon  the 
shepherd's  shoulders,  Luke  xv.  Oh !  that  these  words  might  be 
spirit  and  life  to  you  ! 

Use  2.  Again,  it  presseth  us  to  '  make  our  calling  and  election  sure/ 
2  Peter  i.  10  ;  that  is,  to  evidence  our  election  by  our  calling ;  for  calling 
it  is  but  election  put  in  act.  Election  is  nothing  but  God's  love  and 
intention  to  bestow  saving  grace  upon  such  and  such  persons ;  and 
calling  is  nothing  but  the  actual  manifestation  of  God's  love,  or  the 
application  of  saving  grace :  Rom.  viii.  30,  '  Whom  he  hath  pre 
destinated,  them  he  called/  Calling  is  the  first  and  immediate  fruit 
of  election,  by  which  it  springeth  forth,  and  is  exercised  on  the  vessels 
of  mercy:  So  2  Thes.  ii.  13,  14,  'God  hath  from  the  beginning 
chosen  you  to  salvation,  through  the  sanctification  of  the  Spirit,  and 
the  belief  of  the  truth,  to  the  obtaining  of  the  glory  of  God,  whereunto 
he  hath  called  you  by  my  gospel/  Here  is  the  whole  method  of 
salvation.  The  first  rise  and  spring  of  mercy  was  at  election,  which 
breaketh  out  by  effectual  calling,  and  so  floweth  down  in  the  channels 
of  faith  and  holiness,  till  it  lose  itself  in  the  ocean  of  everlasting  glory. 
So  that  by  calling,  God  executeth  in  time  what  he  decreed  before  all 
time ;  and  he  that  is  called,  may  look  backward  upon  eternal  purposes 
of  grace,  and  forward  upon  an  eternal  possession  of  glory.  Well,  then, 
if  we  would  get  any  assurance  of  God's  favour,  or  of  our  interest  in 
everlasting  glory,  the  great  business  we  should  labour  in  is  to  clear 
up  our  calling  ;  it  is  the  freest  and  surest  discovery  of  God's  love,  and 
so  fittest  to  bottom  a  confidence  or  assurance.  In  elective  love,  we 
have  the  best  view  of  mercy,  and  a  call  is  the  first  discovery  and  copy 
of  it ;  for  it  is  an  act  of  God,  which  ariseth  merely  from  his  choice, 
preventing  and  anteceding,  not  only  the  merit,  but  the  acts  and 
industry  of  the  creature :  see  2  Tim.  i.  9.  Other  acts  of  God's  bounty 
follow  the  acts  of  the  creature,  but  this  is  the  first  motion  God  maketh 
to  the  soul ;  he  accepts  us  when  we  come,  but  he  called  us  when  we 
did  not  think  of  coming.  In  short,  calling  is  the  key  of  the  gospel, 
the  plank  that  is  cast  out  to  save  a  sinking  sinner,  a  sure  pledge  of 
glory,  which  is  therefore  called  '  the  high  prize  of  our  calling/  Phil. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  19 

iii.  14.  Once  more,  here  we  have  the  clearest  and  most  sensible  ex 
perience  of  the  work  of  grace.  After  conversion,  the  work  may  be 
carried  on  tacitly,  and  with  more  silence ;  but  in  calling  and  conver 
sion,  as  in  all  changes,  the  operations  of  grace  are  more  sensible  ;  we 
may  grow  insensibly,  as  a  plant  doth.  The  step  from  sin  to  grace  is 
a  work  of  greater  difficulty  and  power  than  to  go  on  from  grace  to 
grace ;  as  the  apostle  maketh  it  a  matter  of  more  ease  to  save  a  saint 
than  to  gain  a  sinner,  Rom.  v.  8-10,  and  therefore  degrees  cannot 
be  alike  sensible  as  change  of  state.  The  apostle,  speaking  of  the 
first  conversion  of  the  Thessalonians,  he  saith,  1  Thes.  i.  9,  'Ye 
know  what  manner  of  entering  we  had  unto  you.'  The  first  approaches 
of  God's  power  and  word  to  the  soul,  as  they  meet  with  more  opposi 
tion,  so  they  cannot  but  be  more  sensible,  and  leave  a  greater  feeling 
upon  us.  It  were  strange  if  an  almighty  power  should  work  in  us, 
and  we  no  way  privy  or  conscious  to  it,  and  all  done  as  in  our  sleep ; 
to  think  so  were  to  give  security  a  soft  pillow  whereon  to  rest,  and  to 
suffer  men  to  go  away  with  golden  dreams,  though  they  feel  no  change 
in  themselves,  pleasing  themselves  with  the  supposition  of  imaginary 
grace,  wrought  without  their  privity  and  knowledge.  I  would  not 
press  too  hard  upon  any  tender  conscience.  I  do  foresee  the  objection 
that  may  be  made,  namely,  that  if  calling  giveth  such  a  sensible  ex 
perience  of  the  work  of  grace,  how  cometh  it  then  to  pass  that  so  few 
of  God's  children  have  assurance  or  any  sense  of  their  conversion  ?  I 
answer — (1.)  It  is  possible  God's  power  may  work  in  us,  and  we  not  be 
sensible  of  it.  There  is  a  difference  between  our  outward  and  inward 
senses :  we  may  lose  our  spiritual  feeling ;  and  inward  sense  doth  not 
so  clearly  discern  its  object,  because  of  the  way  in  which  God  con- 
veyeth  His  power  ;  it  is  strong,  but  sweet ;  like  the  influences  of  the 
heavens ;  of  a  great  efficacy,  but  scarce  discerned :  as  there  was  a  great 
power  wrought  in  the  Ephesians,  but  they  did  not  discern  it  so  suffi 
ciently,  Eph.  i.  18,  19.  (2.)  It  is  the  fault  of  God's  children  not 
to  be  sensible  of  the  power  that  worketh  in  them ;  sometimes  it  is 
their  carelessness,  sometimes  their  peevishness.  Their  carelessness  in 
not  observing  the  approaches  of  God,  and  how  he  worketh  and 
breaketh  in  upon  their  hearts  in  the  word  ;  so  that  '•  the  time  of  love ' 
is  not  marked  when  it  is  present,  nor  remembered  when  it  is  past. 
As  God  said  of  Ephraim/Hosea  xi.  3,  '  When  Ephraim  was  a  child,  I 
taught  him  to  go,  taking  them  by  the  arms,  but  they  knew  it  not,' 
that  is,  did  not  observe  it.  So  God  communicateth  grace  to  his  people, 
giveth  in  help  and  supports,  but  they  observe  it  not.  Sometimes  it  is 
peevishness  and  perverseness  of  judgment:  sense  of  sin,  and  many 
weaknesses,  like  a  thick  cloud,  hinder  their  clear  discerning.  God 
hath  called  them,  but  they  will  not  own  and  acknowledge  it,  and  so 
underrate  their  spiritual  condition.  (3.)  God  doth  not  call  every  one 
in  a  like  violent  and  sensible  manner.  Some  men's  conversion  is  more 
gentle  and  silent ;  whereas,  to  others,  Christ  cometh  like  a  strong  man 
armed,  and  snatcheth  them  out  of  the  fire  :  some  are  drawn  they  know 
not  how,  and  love,  by  a  gentle  blast,  sweetly  and  softly  bloweth  open 
the  door  :  '  Ere  ever  I  was  aware,'  &c.,  Cant.  vi.  12.  Upon  others 
the  Spirit  cometh  like  '  a  mighty  rushing  wind/  and  they  are  carried 
to  Christ,  as  it  were,  by  the  gates  of  hell.  As  in  the  natural  birth, 


20  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

some  children  are  brought  forth  with  more  ease,  others  with  greater 
pains  and  throes,  so  the  new  birth  in  some  is  without  trouble  and 
delay.    '  God  opened  the  heart  of  Lydia,'  we  read  of  no  more,  Acts  xvi. ; 
but  others  are  brought  in  with  more  horror  of  conscience,  extreme 
sorrow,   and    desperation.      God    biddeth   men   'put    a   difference/ 
Jude  22,  23 ;  so  doth  God  himself.     (4.)  This  different  dispensation 
God   useth  according  to  his  own  pleasure;    no   certain   rules   can 
be  given.     Sometimes  they  that  have  had  good  education  have  least 
terrors,  as  being  restrained  from  gross  sins ;  sometimes  most  terrors, 
because  they  have  withstood  most  means.     Sometimes  they  that  are 
called  to  the  greatest  services  have  most  terrors,  that  they  may  speak 
the  more  evil  of  sin,  because  they  have  felt  the  bitterness   of  it ; 
sometimes  it  is  quite  otherwise;  those  that  are  not  called  to  such  eminent 
service  drink  most  deeply  of  this  cup,  and  taste  the  very  dregs  of  sin, 
and  serve  only  as  monuments  of  the  power  of  God's  anger ;  whereas 
others  are  spared,  and  public  work  serveth  instead  of  sorrow  and 
trouble  of  conscience.     Again,  sometimes  men  and  women  of  the  most 
excellent  and  acute  understandings  are  most  troubled,  as  having  the 
clearest  apprehensions  of  the  heinousness  of  sin,  and  terribleness  of 
wrath.     Again,  at  other  times  it  cometh  from  ignorance,  as  fears  arise 
in  the  dark,  and  weak  spirits  are  apt  to  be  terrified :  sometimes  these 
terrors  fall  on  a  strong  body,  as  best  able  to  bear  it ;  sometimes  on  a 
weak,  the  devil  taking  advantage  of  the  weakness  of  the  body  to  raise 
disturbances  in  the  mind.     Many  times  in  hot  and  fiery  natures  their 
changes  are  sudden,  and  carried  on  in  an  extreme  way  ;  whereas  soft 
natures,  whose  motions  are  slower,  are  gently  and  by  degrees  surprised ; 
they  take  impressions  of  grace  insensibly.     Thus  you  see  no  certain 
rules  can  be  given ;  only  in  the  general  way  we  may  observe,  that  this 
different  dispensation  maketh  the  work  of  God  in  calling  more  or  less 
sensible.     Those  that  are  brought  in  by  the  violent  way  and  roughly, 
must  needs  be  sensible  of  that  omnipotent  pull  by  which  their  hearts 
are  divorced  from  their  corruptions,  and  can  discourse  of  the  time,  the 
means,  and  the  manner,  and  all  the  circumstances  of  their  calling  with 
exactness :  as  Paul,  2  Cor.  xii.  2,  '  I  knew  a  man  in  Christ  fourteen 
years  ago,'  &c.     Now,  every  one  cannot  deliver  a  formal  story,  nor  tell 
you  the  exact  method  and  successive  operations  of  grace  in  conversion. 
(5.)  Though  there  be  a  different  dispensation  used  in  calling,  yet  there 
is  enough  to  distinguish  the  uncalled  from  the  called ;  partly  because 
though  God's  call  be  not  discerned  in  the  acts  of  it,  yet  it  may  be  dis 
cerned  in  the  effects  of  it.     Conversion  is  evident,  if  not  in  feeling,  yet 
in  fruit.     Many  works  of  nature  are  for  the  convoy  of  them  insensible, 
but  the  effects  appear :  Eccles.  xi.  5, '  We  know  not  the  way  of  the  spirit, 
nor  how  the  bones  grow  in  the  womb.'     We  know  not  the  manner, 
point  of  time,  but  yet  the  birth  followeth.     They  are  not  Christ's  that 
neither  know  how  they  are  called,  nor  can  give  any  proof  that  they  are 
called.     The  blind  man,  John  ix.,  when  they  asked  him,  '  How  did  he 
come  to  open  thine  eyes?'  answered, '  How  he  did  it  I  cannot  tell;  but 
this  one  thing  I  know,  that  whereas  I  was  blind,  I  now  see/     Early  or 
late  the  soul  will  give  this  testimony,  How  I  got  him  I  cannot  tell,  but 
I  am  glad  I  find  he  is  here.     Partly  because  where  conversion  and 
calling  is  carried  on  more  tacitly  or  silently,  there  will  be  something 


1.]  UPON  THE  EPISTLE  OF  JUDE.  21 

felt  and  found  in  them ;  there  is  at  least  an  anxiousness  about  their 
everlasting  estate.  Every  soul  doth  not  walk  '  in  the  region  of  the 
shadow  of  death/  but  every  soul  first  or  last  is  brought  to  What  shall 
I  do  ?  which  is  usually  upon  some  secret  or  open  sin  into  which  God 
suffereth  them  to  fall  against  conscience :  there  will  be  care,  though 
not  horror;  and  solicitousness,  though  not  utter  despair.  No  soul 
ever  came  to  Christ  without  a  load  upon  his  back,  though  every  one  be 
not  ready,  with  the  jailor,  to  kill  himself  for  anguish.  You  will  be  at  a 
loss  sometimes ;  it  is  easy  security  that  goeth  on  from  the  cradle  to  the 
grave  in  the  same  tenor  of  hope  without  variation.  There  will  be  a 
time  when  you  will '  smite  upon  the  thigh/  and  cry,  *  What  shall  I 
do?'  And  as  there  will  be  some  trouble  found  in  them,  so  some 
change ;  all  are  not  converted  from  profaneness  to  religion,  some  from 
civility  to  religion,  from  profession  to  sincerity,  from  servility  to 
ingenuity.  Time  was  when  they  were  careless  of  communion  with 
God,  prayed  now  and  then  out  of  custom,  had  no  delight  in  the 
Almighty,  but  now  it  is  otherwise.  Partly  because  there  is  a  constant 
calling,  so  that  first  or  last  we  shall  be  sensible  of  the  motions  of  the 
Spirit,  and  the  heart's  answer :  to  some  God  speaketh  in  thunder,  to 
others  in  a  still  voice,  but  to  all  he  speaketh ;  therefore  did  you  ever 
discern  God's  calling  and  your  answering  ?  J*s.  xxvii.  8,  *  The  Lord 
said,  Seek  ye  my  face ;  my  heart  said,  Thy  face,  Lord,  will  I  seek/ 
There  is  no  gracious  heart  but  they  are  often  sensible  of  such  a  dialogue 
between  God  and  the  soul.  This  discourse  is  cpnstant ;  he  speaketh  to  us 
by  the  injection  of  holy  motions  and  the  actual  excitations  of  his  grace, 
and  we  speak  to  him  by  serious  promises  and  resolutions  of  obedience. 
God  calleth  us  into  his  presence  often,  and  the  heart  echoeth,  '  Lo,  I 
come.' 

Well,  now,  upon  all  these  considerations  labour  to  get  your  calling 
evidenced.  That  will  clear  up  your  title  to  the  great  privileges  of 
grace.  By  it  you  may  rebuke  your  doubts  and  fears.  When  con 
science  asketh,  What  have  you  to  do  with  these  comforts,  to  look 
upon  yourselves  as  objects  of  God's  election,  as  heirs  of  glory  ?  you 
may  answer,  I  did  not  take  this  honour  upon  me.  I  was  called  of  God. 
But  you  will  say,  What  are  the  infallible  notes  and  marks  of  effectual 
calling  ?  I  answer — These.  I  shall  contract  larger  discourses.  You 
may  know  your  effectual  calling  partly  by  the  preparations  made  for 
it.  Though  the  work  itself  be  done  in  an  instant,  and  many  times 
when  we  least  think  of  it,  yet  usually  God  maketh  way  for  his  mighty 
work.  As  the  husbandman  harroweth  and  breaketh  the  clods  before 
he  throweth  in  the  seed,  so  by  some  preparative  conviction  God  break 
eth  the  heart,  and  maketh  it  meet  to  receive  grace.  Kedemption 
needed  no  preparation,  but  conversion  doth.  Look,  as  Moses  brought 
them  to  the  borders,  but  Joshua  led  them  into  the  land  of  Canaan,  so 
usually  there  is  some  foregoing  law  work,  though  we  are  called  pro 
perly  by  the  gospel :  2  Thes.  ii.  14,  *  Called  by  my  gospel/  The  law 
driveth  us  out  of  ourselves,  but  the  gospel  pulleth  in  the  heart  to 
Christ.  Look,  as  in  outward  generation  the  matter  is  gradually  pre 
pared  and  disposed,  so  is  the  soul  for  the  new  birth.  A  man  is  awak 
ened  by  the  sight  of  his  own  wretchedness,  convinced  of  sin,  and 
the  evil  consequences  of  it ;  and  then  the  work  is  done  by  the  mild 


22  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

voice  of  the  gospel,  Hosea  ii.  14 ;  Gal.  iii.  1 ;  as  manna  came  down  in 
sweet  dews.  It  is  God's  way  to  speak  terror  before  he  speak  comfort. 
Christ  showeth  the  method:  John  xvi.  8,  '  The  Spirit  shall  convince 
of  sin/  The  word  e'Xeyffei  is  notable.  To  convince  is  to  show  a  thing 
to  be  impossible  to  be  otherwise  than  we  represent  it.1  So^  the  Spirit 
convinceth,  and  maketh  the  person  yield,  and  say,  Certainly  I  am  a 
sinner,  an  unbeliever,  a  very  wretch,  that  hath  no  interest  in  Christ. 
This  is  God's  method.  We  come  to  some  certain  issue  ^  about  our 
being  in  the  state  of  nature,  before  we  come  to  some  certain  issue  about 
our  being  in  the  state  of  grace.  The  soul  saith,  Surely  I  am  stark 
naught,  in  a  deplored  lost  condition.  Well,  then  if  you  had  always 
good  thoughts  of  yourselves,  or  only  a  slight  and  general  knowledge, 
we  are  all  sinners,  &c,  you  are  not  prepared.  The  blind  man,  John 
ix.,  could  say,  '  I  was  blind.'  Were  you  ever  brought  to  say,  I  was  a 
wretch,  a  miserable,  forlorn  creature  out  of  Christ  ?  This  feedeth  pre 
sumption  and  security,  because  we  never  bring  the  debate  to  an  issue 
concerning  our  being  in  either  of  the  states,  but  content  ourselves  with 
blind  guesses  and  loose  acknowledgments  that  we  are  all  sinners,  and 
Christ  must  save  us,  &c.  This  is  not  enough  ;  there  must  be  a  parti 
cular  and  humbling  sense  of  sin.  Unworthiuess  and  wretchedness  felt 
is  the  first  occasion  to  bring  us  to  Christ.  Never  a  poor  soul  that 
taketh  sanctuary  at  the  throne  of  grace  but  he  standeth  guilty  there, 
Kom.  iii.  19  ;  Heb.  vi.  18  ;  and  in  danger  of  damnation. 

2.  Again,  the  next  note  or  occasion  of  discovery  may  be  taken  from 
the  instrument  or  means  by  which  God  hath  called  us,  namely,  the 
word :  2  Thes.  14,  '  By  my  gospel/  Oracles  and  audible  voices  are 
not  his  usual  course.  Some  Christians  talk  of  such  things,  but,  to 
say  the  least  of  the  mistake,  they  are  but  the  suppositions  of  an  over- 
troubled  fancy,  delusions  which  God,  who  bringeth  light  out  of  dark 
ness,  may  at  length  order  for  good,  and  in  the  wisdom  of  his  provi 
dence  make  use  of  them  to  bring  off  his  people  from  their  discourage 
ments.2  But  usually  God's  way  of  calling  is  by  the  word,  and  most 
usually  by  the  word  preached,  seldom  otherwise ;  for  God  loveth  to 
own  and  honour  the  means  of  his  own  appointing  with  a  blessing.  I 
suppose  scarce  an  instance  can  be  given  of  any  converted  by  reading 
or  meditation  that  neglected  prophesying  where  it  was  to  be  had.  I 
confess  the  word  may  not  work  always  in  time  of  hearing.  There  is 
a  notable  instance,  Cant.  v.  6,  '  My  soul  failed  when  he  spake ; '  or 
rather,  it  may  be  rendered,  '  because  of  his  speech/  Now  compare  it 
with  the  time  of  Christ's  visit,  ver.  2,  3,  '  Open,  my  sister,  my  dove/ 
&c.  While  Christ  was  speaking  she  is  careless  and" sluggish,  '  I  have 
put  off  my  coat ;  how  shall  I  put  it  on  ? '  You  see  her  heart  was  far 
from  failing  then ;  but  when  she  remembered  it  afterward,  then  her 
bowels  were  troubled.  As  Peter  also  was  wrought  upon  by  the  re 
membrance  of  Christ's  words  a  great  while  after  they  were  spoken, 
Mat.  xxvi.  75.  Thus  many  times  God  reviveth  old  truths,  and 
maketh  them  effectual  long  after  the  time  of  delivery.  The  word 
worketh,  then,  either  in  the  hearing  or  in  the  remembrance  or  deep 
meditation  upon  it.  Well  now,  can  you  remember  such  an  experi- 

'  T6  fit)  Svvarov  dXXws  exeiv,  dXX*  o&rws  ws  ^ue?s  \£yofj.ei>.' — Arist. 
2  I  suppose  Austin's  Tolle  et  Lege  was  of  this  nature. 


VER.  1.]  UPON  THE  EPISTLE  OF  JUDE.  23 

ence  when  God  called  you  by  his  word,  and  '  spake  comfortably  to 
your  hearts  ? '  Did  he  ever  move  you  to  go  aside  into  the  closet,  that 
you  might  be  solitary  and  serious,  and  consider  of  your  condition  ? 
Usually  at  our  first  call  we  are  moved  to  go  aside,  that  God  and  we 
may  confer  in  private  ;  as  Hosea  ii.  14,  '  God  calleth  into  the  wilder 
ness,  that  he  may  speak  to  the  heart.'  And  Ezekiel  was  called  '  into 
the  field,'  that  God  might  more  freely  talk  with  him :  Ezek.  iii.  22, 
'  Arise,  go  forth  into  the  plain,  that  there  I  may  talk  with  thee.'  So 
Cant.  vii.  11,  '  Come,  my  beloved,  let  us  go  forth  into  the  fields/  &c. 
Usually  his  first  motions  are  to  go  aside  and  consider.  Christ  is  bash 
ful  before  acquaintance,  and  doth  not  speak  to  us  in  company,  but  in 
private.  Did  he  ever  thus  invite  you  into  secret  places  ?  did  he  ever 
call  thee  by  name,  speak  so  expressly  to  thy  case,  as  if  he  had  said, 
Here  is  mercy  for  thee,  comfort  for  thee  ;  here  is  thy  portion  ?  First 
or  last  God's  children  have  such  experiences.  There  is  a  '  time  of 
loves/  Ezek.  xvi.  6,  7,  which  they  cannot  forget ;  at  least  a  time 
wherein  '  the  master  of  the  assemblies'  fastened  a  nail  in  their  hearts. 
God's  people  are  wont  to  talk  how  seasonably  and  yet  how  strangely 
providence  cast  them  upon  such  opportunities ;  as  David,  Ps.  cxix.  93, 
'  I  shall  never  forget  thy  precepts,  for  by  them  thou  hast  quickened 
me/  Oh !  I  shall  never  forget  such  an  ordinance,  such  a  sermon, 
wherein  the  Lord  was  pleased  to  take  notice  of  me,  and  to  speak  to 
my  heart.  Weak  impressions  are  soon  razed  out,  but  powerful  effects 
of  the  word  leave  a  durable  mark  and  character  that  cannot  be  defaced. 
3.  The  next  mark  may  be  taken  from  the  formal  answer  or  corre 
spondent  act  of  the  creature  to  the  call  of  God,  for  that  is  it  which 
sealeth  our  election  ;  for  otherwise  '  many  be  called/  but  they  are  *  not 
chosen/  unless  the  heart  be  prevailed  with  to  obey  the  call.  Yea,  the 
notion  of  vocation  in  its  full  latitude  implieth  not  only  God's  act,  but 
ours,  our  answer  to  his  call :  '  Christ's  sheep  hear  his  voice/  When 
Christ  saith,  '  Mary/  she  answereth,  *  Kabborii/  my  Lord,  Johnxx.  16. 
God's  call  is  the  offer  of  grace,  our  answer  is  the  accepting  of  grace 
offered ;  there  must  be  receiving  as  well  as  offering  ;  vocation  is  not 
effectual  unless  it  end  in  union  ;  it  is  receiving  that  giveth  us  interest, 
John  i.  12.  The  scriptures  do  everywhere  imply  and  signify  this 
answerable  act  of  the  creature  to  the  call  of  God.  God  saith,  *  Seek 
ye  my  face/  and  the  soul,  like  a  quick  echo,  '  Thy  face,  Lord,  will  I 
seek/  Ps.  xxvii.  8.  So  Jer.  iii.  22,  '  Return,  ye  backsliding  children, 
and  I  will  heal  you  ; '  and  then,  '  Behold,  we  come  unto  thee,  for  thou 
art  the  Lord  our  God/  The  soul  is  enabled  to  do  that  which  it  is 
exhorted  to  do.  God  saith,  Come  to  Christ,  and  the  soul  saith,  Lord, 
I  come.  Well,  then,  is  the  call  obeyed  ?  do  you  receive  Christ  for 
your  Lord  and  Saviour  ?  The  proper  answer  of  the  call  is  the  con 
sent  and  full  purpose  of  the  heart  to  take  Christ ;  for  offering  is  the 
call,  and  receiving  is  the  answer.  Have  you  subscribed  and  consented 
to  take  Christ  upon  his  own  terms  ?  as  the  prophet,  when  he  was  to 
take  a  wife,  maketh  an  offer,  Hosea  iii.,  '  I  will  be  for  thee,  and  thou 
shalt  be  for  me/  Are  you  content  ?  Christ  will  be  for  you  in  all  his 
graces,  merits,  benefits,  if  you  will  be  for  him  in  all  your  motions, 
tendencies,  aims.  Alas  I  your  hearts  know  that  you  are  for  yourselves, 
lusts,  interests,  &c. 


24  AN  EXPOSITION,  WITH  NOTES,  [\rEK.  1. 

4.  Again,  you  may  know  your  calling  by  the  concomitant  disposi 
tions  of  the  soul  that  go  along  with  such  a  return  and  answer.  Wher 
ever  Christ  is  received,  he  is  received  with  worthy  and  suitable  affec 
tions;  these  are  most  notable :—(!.)  Godly  sorrow:  Jer.  xxxi.  9, '  They 
shall  come  with  weeping  and  supplication,  and  I  will  lead  them.'  It 
is  spoken  of  the  Jews'  conversion ;  when  God  cometh  to  lead  them, 
they  shall  bewail  their  hardness  of  heart  and  unbelief.  Such  kind  of 
workings  there  are  in  the  heart  of  every  returning  sinner ;  as,  that 
God  should  look  upon  such  a  worthless  creature  as  I  am,  that  have 
all  this  while  gainsayed  and  stood  out  many  an  invitation  !  that  ever 
God  should  care  for  such  a  vile  and  stubborn  wretch !  seek  to  reclaim 
such  a  wayward  heart !  Usually  there  are  such  mournful  and  self- 
humbling  reflections  that  get  the  start  of  faith  and  comfort,  and  do 
more  sensibly  bewray  themselves.  Never  did  any  child  of  God  get 
home  to  him,  but  smiting  on  the  thigh,  Jer.  xxxi.  18,  and  complaining 
of  themselves  before  they  could  take  comfort  in  God.  (2.)  Holy  wonder, 
which  ariseth  from  comparing  their  own  wretchedness  with  God's 
rich  mercy  in  Christ ;  and  therefore  the  apostle  saith,  1  Peter  ii.  9, 
'  Who  hath  called  us  out  of  darkness  into  his  marvellous  light ; '  im 
plying  that  God's  grace  is  most  wonderful  at  first  conversion,  as  light 
is  to  a  man  that  cometh  out  of  a  dungeon ;  woful  darkness  maketh 
it  marvellous  light.  In  this  change  there  is  nothing  but  what  is 
wonderful  ;^  both  the  sweetness  and  the  power  of  that  grace  by  which 
it .  is  wrought.  The  sweetness  of  grace :  When  God  came  to  offer 
Abraham  the  grace  of  the  covenant,  he  fell  upon  his  face,  Gen.  xvii. 
3,  in  a  humble  adoration  and  reverence.  The  power  of  grace :  If 
Peter  wondered  at  his  deliverance  by  the  angel  out  of  that  strong 
prison,  we  have  much  more  cause  to  wonder  that  the  yoke  is  broken, 
and  that  we  are  set  free  by  Christ ;  the  sweet  effects  of  this  grace 
cause  wonder  :  '  The  peace  of  God,  which  passeth  all  understanding,' 
&c.  (3.)  A  free  resolution  and  confidence;  come  whatever  cometh,  they 
will  obey  God  ;  as  '  Abraham,  being  called,  obeyed  God,  not  knowing 
whither  he  went,'  Heb.  xi.  8.  So  when  they  have  a  warrant,  they  will 
make  adventures  of  faith,  though  they  know  not  the  success  ;  as  Peter 
would  cast  out  the  net  at  Christ's  command,  though  there  were  little 
likelihood  of  taking  fish  :  '  Howbeit  at  thy  command,'  &c.,  Luke  v.  5. 
So  it  is  unlikely  God  will  receive  me  to  grace,  yet  I  will  adventure  ;  I 
know  not  what  will  come  of  it.  Where  faith  is  sensible  of  a  com 
mand,  it  doth  not  dispute  a  duty,  but  accomplish  it.  The  Spirit 
speaketh  to  the  soul  as  the  disciples  did  to  the  blind  man,  Markx.  49, 
'  Be  of  good  comfort ;  rise,  because  the  master  calleth  thee.'  I  instance 
in  these  dispositions  because  they  are  most  sensible. 

5.  It  may  be  evidenced  by  the  fruits  and  effects  of  a  call ;  the  call 
inferreth'a  change  of  the  former  estate,  both  in  heart  and  life. 

[1.]  There  will  be  a  change  in  the  whole  heart.  In  the  mind  and 
judgment;  there  the  activity  of  the  new  nature  is  first  discovered: 
Eph.  iv.  23,  '  Kenewed  in  the  spirit  of  the  mind ;'  in  that  which  is 
most  intimate  and  excellent  there.  In  our  discourse  and  reason ;  all 
the  discourses,  debates,  purposes,  and  cares  of  the  soul  will  be  to 
please  God.  The  mind  is  made  a  forge  for  holy  uses,  wherein  to 
debate  and  contrive  how  to  carry  on  the  work  of  grace,  how  to  glorify 


1.]  UPON  THE  EPISTLE  OF  JUDE>  25 

God  in  our  relations,  concernments ;  certainly  this  will  be  found  in  all 
those  that  are  called  and  converted.  So  in  the  will  and  affections 
there  will  be  a  constant  inclination  towards  God  as  the  chiefest  good : 
Ps.  cxix.  57,  '  Thou  art  my  portion,  0  Lord ;  I  have  said  that  I  will 
keep  thy  words/  The  soul  is  resolved ;  there  is  a  decree  issued  forth 
in  that  behalf  to  dedicate  itself  to  God  and  his  will.  This  is  the  great 
difference  between  men  and  men  in  fixing  their  chiefest  good  and 
utmost  end.  The  soul,  finding  comfort  in  God,  setteth  the  whole  bent 
of  her  endeavours  towards  him.  So  for  the  other  affections  which 
attend  upon  the  other  act  of  the  will,  aversion  and  loathing ;  a  soul 
that  is  called  and  converted  hateth  sin,  its  own  beloved  sin,  as  the 
greatest  evil :  Hosea  xiv.  8,  '  What  have  I  any  more  to  do  with  idols  ?' 
Isa.  xxx.  22,  '  Thou  shalt  say  to  it  as  to  an  abominable  rag,  Get  thee 
hence.'  A  keen  displicency  and  hearty  indignation  is  kindled  in  the 
soul  against  sin :  when  God  changeth  a  soul,  he  putteth  a  disposition 
into  it  somewhat  like  his  own  nature.  God  cannot  abide  sin,  and  a 
sanctified  heart  cannot  abide  it ;  '  Get  thou  hence/  &c. ;  the  new  life 
hath  an  antipathy  to  that  which  is  contrary  to  it. 

[2.]  In  the  life  there  will  be  a  change ;  men  will  walk  worthy  their 
calling,  not  disgracing  it  by  scandals  or  unseemly  practices:  Eph.  iv. 
1,  '  I  beseech  you,  brethren,  walk  worthy  of  the  vocation  wherewith 
ye  are  called  ;'  that  is,  suitable  to  the  purity,  suitable  to  the  dignity  of 
it.  When  David  was  a  shepherd,  he  thought  of  nothing  else  but 
keeping  his  father's  sheep  ;  but  when  God  called  him  to  be  a  shepherd 
of  the  people,  then  he  had  other  projects,  and  was  of  other  manner  of 
behaviour.  A  new  calling  requireth  a  new  conversation :  so  1  Thes. 
ii.  12,  '  Walk  worthy  of  God,  who  hath  called  you  to  his  kingdom  and 
his  glory.'  The  divine  calling  puts  an  honour  upon  you :  it  is  not  for 
princes  to  '  embrace  the  dung/  nor  for  eagles  to  catch  flies  ;  to  be  vain, 
voluptuous,  carnal,  and  worldly,  as  others  are:  you  are  called  to  the 
fellowship  of  saints  and  angels ;  will  it  become  one  of  your  hopes  to 
drive  on  such  a  low  design  as  a  worldly  interest  ?  If  you  saw  a  man 
labouring  in  filthy  ditches,  and  soiling  himself  as  poor  men  do,  would 
you  believe  that  he  were  heir-apparent  to  a  crown,  called  to  inherit  a 
kingdom  ?  Who  will  believe  your  calling  when  you  stick  in  the  mud 
of  pleasures,  and  are  carried  on  with  such  a  zealous  respect  after  secular 
interests  ?  The  apostle  reproveth  the  Corinthians  for  '  walking  as 
men,'  1  Cor.  iii.  3.  Some  walk  as  beasts,  others  are  of  a  more  civil 
strain ;  but  this  is  but  as  men :  you  should  walk  more  sublimely, 
above  the  ordinary  rate  of  flesh  and  blood.  When  Antigonus  was 
going  into  the  house  of  a  harlot,  one  told  him,  Thou  art  a  king's  son. 
Oh  !  remember  your  dignity,  and  walk  worthy  of  your  high  calling ; 
walk  as  having  the  world  under  your  feet,  with  a  holy  scorn  and  con 
tempt  of  sublunary  enjoyments.  And  as  you  should  walk  worthy  of 
the  dignity  of  your  calling,  so  of  the  purity  of  it :  '  He  that  hath  called 
you  is  holy,'  1  Peter  i.  15 ;  and  your  condition  is  a  *  holy  calling,'  2 
Tim.  i.  9  ;  and  the  end  of  your  calling  is  holiness :  1  Thes.  iv.  7,  '  God 
hath  called  us  unto  holiness.'  All  which  are  so  many  engagements  to 
urge  us  to  the  more  care.  A  filthy,  loose  conversation  will  never  suit 
with  this  calling ;  you  are  a  shame  and  a  stain  to  him  that  calleth 
you  if  you  walk  thus:  as  some  in  the  prophet  are  said  to  pollute 


26  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

God,  Ezek.  xxxi.  9,  namely,  as  their  pollutions  were  retorted  upon 
God. 

Let  us  now  come  to  the  manifestations  and  effects  of  this  calling; 
and  the  first  effect  mentioned  is  sanctification,  sanctified  in  God  the 
Father.  Where  you  may  note  two  things  : — (1 .)  The  state,  sanctified  ; 
(2.)  The  author  of  it,  by  God  the  Father. 

1.  The  state,  rflUHTp&ot*,  ( to  them  which  are  sanctified ;'  instead 
of  which  some  copies  have,  fnawqti&ot?,  '  beloved  by  God  the  Father:' 
but  let  us  keep  to  our  own  reading,  the  other  being  a  mistake,  and  in 
few  Greek  copies.  The  note  is : — 

Obs.  That  God's  people,  whom  he  hath  called  out  of  the  world  to 
himself,  are  a  sanctified  people.  I  shall  show  you—  (1.)  What  it  is  to  be 
sanctified  ;  and  then  (2.)  Why  God's  called  people  must  be  sanctified. 

First,  What  it  is  to  be  sanctified.  There  are  many  acceptions  of  the 
term ;  the  most  famous  are  two — to  sanctify  is  either  to  set  apart,  or 
to  cleanse.  These  two  notions  will  be  enough  for  our  purpose,  if  in 
each  of  them  we  suppose  both  something  privative,  and  something 
positive  ;  as  when  it  signifieth  to  set  apart,  you  must  conceive  not  only 
a  setting  apart  from  common  use,  but  a  dedication  to  holy  uses,  or  a 
setting  apart  for  God,  which  is  the  most  proper  acception  of  the  word. 
So  when  it  signifieth  to  cleanse,  you  must  not  only  conceive  a  purga 
tion  from  filthiness,  but  a  plantation  of  seeds  of  grace ;  not  only  an 
abolition  of  natural  corruption,  but  a  renovation  of  God's  image.  In 
this  method  let  us  a  little  consider  the  thing  in  hand. 

1.  To  sanctify  is  to  set  apart  and  dedicate.  Now,  God's  people 
are  set  apart  by  God,  Ps.  iv.  3,  and  they  dedicate  themselves  to  his 
use  and  service:  2  Tim.  ii.  21,  'Vessels  of  honour  for  the  master's 
use.'  They  are  set  apart  by  God  both  in  time  and  before  time.  Be 
fore  all  time  they  are  set  apart  by  God's  decree,  to  be  a  holy  seed  to 
himself  in  and  by  Christ,  separated  from  the  perishing  world  to  be 
vessels  of  honour  ;  as  the  reprobate  are  called  *  vessels  of  wrath  and 
dishonour ; '  thus  we  are  said  to  be  *  chosen  to  be  holy,'  Eph.  i.  4. 
But  then  in  time  they  are  regenerated,  and  actually  set  apart.  Sancti 
fication  is  an  actual  election  (as  before)  by  which  we  are  set  apart 
from  the  perishing  world  to  act  for  God,  and  to  seek  the  things  that 
make  for  his  glory.  Thus  \ve  are  called  God's  '  first-fruits,'  which  were 
the  Lord's  portion,  James  i.  18,  and  is  there  made  a  fruit  of  regeneration. 
And  thus  we  are  said  to  be  'a  holy  priesthood,'  1  Peter  ii.  9,  the  priests 
being  men  set  apart  to  minister  in  God's  presence.  Now,  this  conse 
cration  inferreth  a  holy  preciseness  and  singularity  in  the  godly,  that 
they  may  '  keep  themselves  unspotted  from  the  world/  James  i.  28,  as 
holy  things  were  to  be  kept  from  a  common  use  ; 1  and  it  implieth 
that  every  sin  is  a  kind  of  sacrilege,  it  stealeth  a  holy  thing  from  God. 
But  over  and  above  all  this,  they  dedicate  themselves,  or  set  apart 
themselves,  by  the  consent  of  their  own  vows  :  Rom.  xii.  1,  '  Present 
yourselves,'  &c.,  as  every  man  was  to  bring  his  own  sacrifice  ;  and  for 
this  dedication  the  Lord  calleth  when  he  saith,  '  My  son,  give  me  thy 
heart ; '  because  God  loveth  to  put  the  honour  upon  us  of  a  gift,  when  it 
is  but  a  debt ;  and  because  our  voluntary  consent  to  this  surrender  is 
a  necessary  fruit  of  grace,  and  the  immediate  effect  of  his  own  choice. 

1  It  was  a  profanation  in  Belshazzar  to  drink  in  the  cups  of  the  temple. 


.  1.]  UPON  THE  EPISTLE  OF  JUDE.  27 

2.  To  sanctify  is  to  cleanse,  together  with  its  positive  act,  to  renew 
and  adorn  with  grace. 

Let  us  first  speak  of  the  privative  or  cleansing  work  ;  this  notion  is 
necessary  to  be  added  to  the  former.     They  that  are  sanctified  must 
not  only  be  separated  to  a  holy  use,  but  must  also  be  cleansed :  as  to 
sanctify  signifieth  to  separate,  so  there  is  a  difference  between  them 
and  others ;  and  as  it  signifieth  to  cleanse,  so  there  is  a  difference 
between  them  and  themselves.     They  differ  from  others,  because  they 
are  a  people  set  apart  to  act  and  live  for  God ;  they  trade  for  God, 
eat  for  God,  drink  for  God,  more  or  less,  all  is  for  God's  glory,  1  Cor. 
x.  31,  and  so  are  a  distinct  company  from  the  men  of  the  world,  who 
are  merely  swayed  by  their  own  interests,  a  company  that  merely  act 
for  themselves  in  all  that  they  do.     And  then  there  is  a  difference 
between  them  and  themselves,  for  sanctification  is  the  cleansing  of  a 
thing  that  was  once  filthy :  1  Cor.  vi.  11,  '  Such  were  some  of  you, 
but  now  ye  are  washed,  but  now  ye  are  sanctified  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God;'  they  are  not  the  same  men 
they  were  before.    We  all  come  into  the  world  polluted  with  the  stain 
of  sin,  which  is  purged  and  done  away  by  degrees,  and  at  death  wholly, 
and  never  before.     When  Christ  cometh  to  bring  us  to  God  as  the 
fruits  of  his  purchase,  then  we  are  *  without  spot  and  blemish/  Eph. 
v.  27.    The  Papists  cavil,  yea,  trifle,  when  they  argue  from  that  place, 
that  either  we  must  grant  a  perfection  in  this  life;  or  a  purgation  after 
death,  or  how  else  cometh  the  soul  to  be  without  spot  and  blemish  ? 
I  answer — That  place  asserts  the  thing  to  the  comfort  of  the  elect,  that 
once  they  shall  get  rid  of  the  filthy  spots  of  sin ;  but  for  the  time,  most 
probably  in  the  moment  of  expiring.    As  the  soul  in  the  very  moment 
wherein  it  is  joined  to  the  body  becometh  sinful,  so  in  the  moment 
wherein  it  leaveth  the  body  it  is  sanctified,  and  presented  by  Christ 
to  God  ;  as  many  pious  souls  breathe  out  their  last  with  the  profession 
of  this  hope.     Then  we  shall  be  cleansed  indeed ;  now  the  work  is  in 
fieri,  it  is  a-doing.     The  work  of  grace  for  the  present  consists  in  rub 
bing  away  the  old  filth,  and  weakening  original  corruption  more  and 
more  ; l  as  also  in  washing  off  the  new  defilement  which  we  contract 
every  day  by  conversing  in  the  world.     See  John  xiii.  10,  where  our 
Saviour  alludeth  to  a  man  that  hath  been  bathing  himself,  but  after 
his  return  by  treading  on  the  ground  again  staineth  his  feet,  and 
needeth  another  washing,  of  his  feet  at  least.    So  by  conversing  in  the 
world,  there  are  stains  and  spots  contracted,  which  must  always  be 
washed  off  by  daily  repentance,  besides  our  general  bathing  at  first 
conversion  or  regeneration,  Titus  iii.  5.    I  have  no  more  to  say  to  this 
cleansing  work,  but  only  this,  that  it  is  not  merely  like  the  washing  off 
of  spots,  but  like  the  purging  of  sick  matters  or  ill  humours  out  of  the 
body ;  it  is  a  work  done  with  much  reluctation  of  corrupt  nature,  and 
therefore  it  is  expressed  by  '  subduing  our  iniquities/  Micah  vii.  19. 
In  outward  filthiness  there  is  no  actual  resistance,  as  there  is  in  sin. 

But  to  speak  now  of  the  positive  work,  or  the  decking  and  adorning 
the  soul  with  grace.  As  the  priests  under  the  law,  when  they  came 
to  minister  before  the  Lord,  were  not  only  washed  in  the  great  laver, 

1  So  obstinate  is  man's  heart,  that  that  is  all  that  can  be  done  ;  the  weakening  of  sin, 
but  not  the  destruction  of  it. 


28  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  1. 

but  adorned  with  gorgeous  apparel,  so  to  be  sanctified  is  more  than 
to  be  purified  ;  for  besides  the  expulsion  of  sin,  there  is  an  infusion 
of  grace,  a  disposition  wrought  clean  contrary  to  what  we  had  before, 
therefore  called  '  a  new  heart  and  a  new  spirit ; '  see  Ezek.  xxxvi. 
25-27 ;  from  whence  also  there  floweth  newness  of  life  and  conversa 
tion  ;  there  is  a  new  heart  or  conformity  to  God's  nature,  and  a  new 
life  or  conformity  to  God's  will.  The  pattern  of  that  sanctification 
which  is  wrought  in  the  heart  is  God's  nature  or  image,  2  Peter  i.  4, 
Eph.  iv.  24 ;  and  the  pattern  of  that  sanctification  which  is  wrought 
in  the  life  is  God's  law  or  revealed  will,  1  Thes.  iv.  3  ,  the  one  is  our 
habitual  holiness,  and  the  other  our  actual. 

[1.]  For  habitual  sanctification,  or  that  which  is  wrought  in  the 
heart,  I  observe,  that  it  is  thorough  but  not  full ;  there  must  be  all 
grace,  and  every  faculty  must  be  adorned  with  grace :  1  1  Thes.  v.  23, 
*  The  very  God  of  peace  sanctify  you  wholly :  I  pray  God  your  whole 
spirit,  soul,  and  body  be  preserved  blameless  until  the  coming  of  Jesus 
Christ/  All  of  man  is  made  up  of  spirit,  soul,  and  body ;  that  is  the 
theological  distinction  of  the  faculties : — the  spirit,  that  is  the  more 
rational  and  angelical  part  of  the  soul,  understanding,  conscience, 
will ;  and  then  there  is  soul,  the  lower  part,  the  more  brutish  and 
sensual  affections  and  desires  ;  and  then  body,  the  outward  man,  the 
instrument  of  soul,  which  needeth  to  be  sanctified,  that  is,  kept  in  a  good 
order  and  frame,  that  it  may  not  rebel,  or  disobey  the  motions  of  the 
better  part.  You  see,  then,  every  faculty  must  be  seasoned  with  the  new 
nature ; 2  this  leaven  must  get  into  the  whole  lump ;  the  mind, 
memory,  conscience,  will,  desires,  delights,  all  must  be  brought  into 
conformity  to  the  image  of  God.  And  as  every  faculty  must  be  sanc 
tified,  so  there  must  be  every  grace.  In  conversion  there  is  introduced 
into  the  soul  a  stock  of  truth,  and  a  frame  of  grace,  called  in  other 
terms  *  the  anointing/  1  John  ii.  27,  and  '  the  seed  of  God,'  1  John 
iii.  9.  There  is  a  stock  of  truth  brought  into  the  understanding  to 
season  that ;  not  that  every  one  that  is  regenerate  doth  actually  know 
all  truths,  but  there  is  a  saving  light  and  knowledge  of  things  neces 
sary  ;  they  see  enough  to  avoid  courses  of  damnation,  and  to  cleave  to 
the  ways  of  God :  and  there  is  an  inquisitiveness  after  truth,  and  a 
suitableness  to  them  when  they  are  revealed ;  they  are  teachable, 
though  actually  ignorant;  there  is  something  in  their  hearts  that 
carrieth  a  cognation  and  proportion  to  every  truth,  and  claimeth  kin 
of  it  whenever  it  is  revealed.  And  then  there  is  a  frame  of  grace ; 
for  the  mind  is  not  only  enlightened,  but  the  will  and  affections  are 
sanctified,  and  the  heart  inclined  to  choose  the  ways  of  God,  and  to 
obey  him  whenever  occasion  is  offered.  The  habits  of  all  grace  are 
brought  into  the  heart  by  regeneration,  as  original  sin  contairieth  the 
seeds  and  habits  of  all  sin  :  though  there  be  not  explicit  workings  of  all 
graces  at  that  time,  yet  they  are  introduced,  and  make  up  one  sincere 
bent  of  the  soul  towards  God,  called  *  Holiness  in  truth,'  Eph.  vi.  24. 
Thus  you  see  the  new  creature  doth  not  come  out  maimed ;  the 
person  sanctified  hath  all  the  parts  of  a  new  man,  not  one  member  is 

1  As  a  child  is  true  man,  though  not  a  perfect  man,  as  soon  as  he  is  born ;   he  hath 
all  the  parts,  though  not  the  growth,  and  strength,  and  stature. 

2  All  was  depraved  by  Adam,  and  all  is  renewed  by  Christ. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  29 

wanting.  But  now  though  this  sanctification  be  thorough,  yet  it  is  not 
full  and  complete  for  degrees ;  every  part  is  sanctified,  but  every  part 
is  not  wholly  sanctified.  In  the  most  gracious  there  is  a  double  prin 
ciple — hell  and  heaven,  Adam  and  Jesus,  the  flesh  and  the  spirit,  the 
law  of  the  members,  and  the  law  of  the  mind.  Such  a  medley  and 
composition  are  we  during  the  present  state !  '  We  know  but  in  part/ 
and  we  are  sanctified  but  in  part,  and  there  being  such  a  mixture  in 
the  principles  of  operation,  every  action  is  mixed.  It  is  notable,  that 
there  is  no  commendable  act  in  scripture  recorded  but  there  is  some 
mixture  of  corruption  in  it,  even  in  the  most  heroical  exercises  and 
discoveries  of  faith :  Moses  believeth,  and  therefore  smiteth  the  rock, 
but  he  smiteth  twice ;  Sarah  believeth  the  promise,  but  giveth  her 
maid  to  Abraham  ;  Rebecca  was  told  that  the  elder  should  serve  the 
younger,  and  believeth  it,  but  yet  she  sets  Jacob  a-work  to  get  the 
blessing  by  a  wile ;  Eahab  saveth  the  spies,  but  maketh  a  lie,  &c. 
Thus  is  our  wine  mingled  with  water,  our  honey  with  wax,  Cant.  v.  1, 
and  our  silver  with  tin.  All  the  trial  is,  that  the  better  part  pre- 
vaileth  ;  and  that  we  are  still  growing  and  hasting  on  to  perfection,  as 
the  morning  sun  doth  to  high  noon,  Prov.  iv.  18. 

[2.]  For  actual  sanctification,  which  standeth  in  a  conformity  to 
God's  will,  when  the  heart  is  changed  so  as  the  life,  thoughts,  words, 
actions,  all  are  sanctified  :  there  is  a  spirit  of  holiness  working  within, 
and  breathing  without,  in  sanctified  discourse  and  holy  exercises  ;  all 
the  actions  savour  of  grace.  Now  our  actions  are  sanctified  and  savour 
of  grace  when  they  are  performed  upon  new  principles  and  new  ends. 

(1.)  New  principles  :  Duty  swayeth  the  conscience,  and  love  in- 
clineth  the  heart,  1  Tim.  i.  5,  *  The  end  of  the  commandment  is 
charity,  out  of  a  pure  heart  and  good  conscience,  and  faith  unfeigned.' 
No  act  is  gracious  and  an  act  of  pure  obedience,  unless  it  have  these 
qualifications.  It  is  not  the  matter  that  maketh  the  work  good,  but 
the  principles  :  all  that  we  do  must  come  from  a  principle  of  faith, 
love,  and  obedience.  Obedience  respects  the  command,  love  the  kind 
ness  and  merit  of  the  lawgiver,  and  faith  his  bounty  and  reward  :  the 
first  swayeth  the  conscience,  the  second  inclineth  the  heart,  and  the 
third  giveth  encouragement.  This  is  to  do  duties  with  a  gospel  frame 
of  spirit ;  obedience  takes  notice  of  the  laws  of  God,  love  of  the  kind 
ness  of  God,  and  faith  of  the  rewards  of  God  ;  and  so  obedience  showeth 
us  the  matter  of  the  duty,  and  faith  the  encouragement ;  so  that  wha.t- 
ever  is  done  as  an  act  of  the  new  nature  or  sanctified  estate,  it  is  an 
act  of  obedience,  out  of  gratitude,  upon  the  encouragement  of  our 
glorious  hopes  and  advantages  in  Christ.  As  if  it  be  asked,  Why  do  I 
do  it  ?  God  hath  commanded  it,  1  Thes.  iv.  3,  and  v.  18  ;  His  will  is 
motive  enough  ;  God  will  have  it  so.  Why  with  such  strength  of 
affection  and  earnestness  ?  God  hath  deserved  it,  because  of  his  love 
and  bounty  in  Christ,  2  Cor.  v.  14,  15 ;  Titus  ii.  11-14.  Conscience 
is  sensible  of  the  obligation,  and  love  and  hope  sweetens  the  duty. 
There  is  a  natural  conscience  of  good  and  evil,  which  is  known  by 
legal  aims  and  carnal  motives.  What  is  done  out  of  natural  conscience 
is  not  done  out  of  obedience  and  thankfulness,  but  out  of  bondage,  and 
with  a  servile  frame  of  spirit ;  like  fruits  that  are  ripened  by  art  and 
force,  not  naturally  nor  kindly. 


30  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

(2.)  New  ends.  Here  indeed  the  discovery  is  most  sensible;  principles 
are  more  hidden,  and  discovered  mostly  by  ends.  Now  the  only  end  must 
be  God's  glory.  All  that  is  done  in  the  spiritual  life,  be  it  an  act^of  piety, 
justice,  temperance,  or  charity,  it  must  be  done  with  this  aim,  that 
God  may  be  glorified  by  our  obedience  to  his  will:  I  owe  this 
duty  to  God,  and  I  must  do  it  for  God's  sake  ;  be  it  a  duty 
of  worship,  or  in  your  civil  relation  and  traffic ;  as  if  I  pray,  the  last 
end  of  prayer  must  be  God's  glory,  whether  I  seek  grace  and  pardon, 
or  the  conveniences  and  supports  of  the  present  life.  Grace  still  sub- 
limateth  the  intention  of  the  creature,  therefore  carnal  men  are  taxed 
for  praying  out  of  self-interests  :  Hosea  vii.  14,  '  They  have  not  cried 
unto  me  when  they  howled  upon  their  beds  ;  they  assembled  themselves 
for  corn,  and  wine,  and  oil/  It  is  but  a  brutish  cry  when  men  seek 
only  their  own  commodity  and  welfare  ;  as  beasts  will  howl  when  they 
are  sensible  of  any  smart  and  injury  ;  dogs  or  any  brute  beasts  may 
do  the  same  ;  there  is  no  act  of  grace  in  it.  So  in  charity,  many  men 
make  it  a  kind  of  bargain  and  traffic  ;  they  do  it  *  to  be  seen  of  men/ 
Mat.  vi.  2,  to  gratify  their  wordly  interests,  not  to  please  God  or 
honour  God,  for  their  credit  and  repute,  to  be  well  thought  of ;  and 
there  Christ  saith,  fjiladov  CLVTWV  airtyovcri,  that  is,  they  have  that  which 
they  look  for  ;  for  other  things  they  give  God  a  discharge  and  acquit 
tance.  Briefly,  the  aims  of  men  not  regenerate  or  sanctified  are 
either  carnal,  or  natural,  or  legal.  (1st.)  Carnal,  when  men  make  a 
market  of  religion,  their  worship,  righteousness,  and  charity  is  set  to 
sale,  and  by  a  vile  submission  made  to  stoop  to  their  own  private 
interests ;  as  the  Pharisees  made  long  prayers  to  devour  widows' 
houses,  that  is,  to  beget  a  fame  and  repute  of  honesty,  that  they 
might  be  intrusted  with  the  management  of  their  estates.  So  some 
may  pray  to  show  parts,  preach  out  of  envy,  and  to  rival  others  in 
esteem,  Phil.  i.  15.  Often  is  this  vile  scorn  put  upon  God,  that  his 
worship  is  made  a  cover  and  pretence  to  unclean  intents ;  which  is 
as  if  a  cup  of  gold,  made  for  a  king  to  drink  of,  should  be  filled  with 
excrements  ;  or  as  if  we  did  set  up  another  god  beside  him  ;  for  that 
which  we  make  our  utmost  end,  we  make  it  our  God ;  as  false  teachers 
are  said  to  make  '  their  belly  their  God/  Phil.  iii.  19,  because  all  that 
they  did  was  for  belly  cheer,  to  flow  in  abundance  of  wealth  and 
worldly  pleasures,  by  this  means  setting  up  the  belly,  and  the 
concernments  of  the  belly  in  God's  stead.  (2d.)  There  are  natural 
ends.  It  is  grace,  as  I  said,  that  sublimateth  the  intention 
of  the  creature.  A  carnal  man  can  go  no  higher  than  self, 
as  water  cannot  ascend  beyond  its  spring.  Now  all  natural  men  are 
not  hypocrites,  to  put  on  a  pretence  of  strictness  out  of  design  :  the 
apostle  saith,  '  They  do  by  nature  the  things  contained  in  the  law/ 
Rom.  ii.  14 ;  that  is,  upon  the  impulses  of  natural  conscience,  they 
avoid  such  sins  as  nature  discovereth,  upon  such  arguments  and 
reasons  as  nature  suggesteth.  If  they  worship,  it  is  to  satisfy  their 
own  consciences ;  if  they  be  strict  and  temperate,  it  is  not  out  of 
reasons  of  obedience,  but  because  the  matter  of  carnal  pleasure  is  gross 
and  burdensome,  and  hindereth  the  free  contemplation  of  the  mind;  or 
because  these  pleasures  emasculate  and  quench  their  natural  bravery, 
and  so  hinder  their  reputation  in  the  world.  If  they  be  just,  it  is  to 


VSR.  1.]  UPON  THE  EPISTLE  OF  JUDE.  31 

maintain  commerce  between  man  and  man ;  if  they  be  kind  in  their 
relations,  it  is  for  their  own  peace  and  quiet ;  nothing  is  done  as  in 
and  to  the  Lord,  as  the  apostle  enjoineth,  Eph.  v.  God  is  neither  at 
the  beginning  nor  at  the  end  of  any  of  these  actions ;  the  love  of  God 
is  not  their  spring  and  rise,  nor  the  glory  of  God  their  aim.  If  they 
pray,  there  is  no  intention  beyond  self,  and  the  welfare  of  their  own 
natures ;  the  matter  is  but  the  outward  work  of  the  law,  epyov 
vo^ov,  Kom.  ii.  15,  and  their  aim  is  but  the  freedom  and  welfare  of 
nature.  (3d.)  There  are  legal  ends.  When  wicked  men  are  most 
devout,  it  is  but  to  quiet  conscience,  to  satisfy  God  for  their  sins  by 
their  duties  ;  they  would  fain  buy  out  their  peace  with  heaven  at  any 
rate :  Micah  vi.  6-8,  '  Wherewith  shall  I  come  before  him  ?  what 
shall  I  give  for  the  sins  of  my  soul  ? '  They  are  devout,  charitable, 
that  by  diligence  in  worship,  and  exceeding  in  charity,  they  may 
expiate  the  offences  of  a  carnal  life.  If  peace  of  conscience  were  to  be 
purchased  with  money,  they  would  not  spare  ;  they  would  rather  part 
with  anything  than  their  corruptions,  because  nothing  is  so  dear  to 
a  carnal  heart  as  sin.  So  that  you  see  devout  nature  is  very  corrupt 
and  perverse,  and  therefore  all  its  actions  are  justly  hated  of  God: 
Prov.  xxi.  27,  '  The  sacrifice  of  the  wicked  is  an  abomination ;  how 
much  more  when  he  offereth  it  with  an  evil  mind  ? '  that  is,  to  buy 
an  indulgence  in  other  sins,  that  he  may  sin  them  freely  and  with 
leave  from  heaven.  In  short,  all  their  duties  of  worship  and  charity 
are  performed  as  a  sin-offering,  and  not  as  a  thank-offering ;  to  satisfy 
God,  not  to  glorify  him ;  usually  they  are  extorted  from  him  in  a  pang 
of  conscience,  as  a  mariner  casts  out  his  goods  in  a  storm,  or  a 
traveller  yieldeth  his  money  when  beset  with  thieves ;  there  is  no  true 
delight  in  God  or  in  obedience.  And  thus  I  have  showed  you  what  it 
is  to  be  sanctified  in  heart  and  life,  which  was  the  first  thing 
propounded. 

Secondly,  Let  me  now  show  why  God's  called  people  must  be  sanc 
tified,  and  that  briefly  and  in  few  words. 

1.  For  the  honour  of  God,  of  every  person  in  the  Trinity,  Father, 
Son,  and  Spirit.  For  the  honour  of  the  Father,  that  his  choice  may 
not  be  disparaged :  Eph.  i.  4,  '  He  hath  elected  us  to  be  holy ; '  2 
Thes.  ii.  14,  '  Chosen  to  the  sanctification  of  the  Spirit.'  There  is 
some  conscience  in  the  world  that  maketh  them  adore  strictness  ;  mere 
morality  hath  some  majesty  with  it  in  the  eye  of  nature,  but  especially 
gospel  holiness  ;  whereas  looseness  is  looked  upon  with  scorn  and  con 
tempt  ;  so  that  his  chosen  people  would  be  a  dishonour  to  him  if  they 
were  not  sanctified.  Therefore  God  the  Father  aimeth  at  it  in  all  his 
dispensations ;  he  chooseth  us  that  we  may  be  of  a  choice  spirit.  As 
when  Esther  was  chosen  out  among  the  virgins,  she  was  purified  and 
decked  with  ornaments,  and  had  garments  given  her  out  of  the  king's 
wardrobe,  so  we  are  made  holy,  being  chosen  of  God.  And  then  he 
calleth  us,  that  he  may  put  this  honour  upon  us  in  the  eye  of  the 
world,  to  make  us  like  himself :  '  Be  ye  holy,  as  he  that  hath  called  us 
is  holy,'  1  Peter  i.  15.  It  were  monstrous  that  God  should  set  his 
affections  upon  a  people  altogether  unlike  him ;  1  that  he  should  call 
them  to  be  so  near  himself  that  continue  corrupt  and  carnal.  It  is 

1  '  Ea  demum  vera  est  religio,  imitari  quern  colis.' — lactant. 


32  AN  EXPOSITION,  WITH  NOTES,  [VER,  1. 

the  aim  of  his  providences  as  well  as  his  special  grace;  we  are  afflicted 
'that  we  may  be  partakers  of  his  holiness,'  Heb.  xii.  10;  threshed  that 
our  husk  may  fly  off.  God  certainly  delighteth  not  in  the  afflictions 
of  his  people ;  no,  he  '  loveth  the  prosperity  of  the  saints,'  Ps.  xxxv. 
27,  but  he  had  rather  see  them  in  any  condition  than  see  them  sinful. 
Again,  it  is  for  the  honour  of  God  the  Son,  whose  members  we  are. 
Head  and  members  must  be  all  of  a  piece,  like  one  another.  It  were 
monstrous  that  Christ  should  have  such  a  body  as  Nebuchadnezzar 
saw  in  his  dream,  where  the  head  was  of  pure  gold,  and  the  thighs 
brass,  and  the  feet  iron,  &c.  ;  and  it  were  an  odd  sight  that  a  face  of 
Europe  should  be  put  upon  the  body  of  a  negro  or  Ethiopian  ;  and  as 
strange  and  odd  it  is  that  Christ  should  have  a  disproportioned  body, 
quite  unlike  himself ;  yea,  it  is  little  for  his  honour  that  he  should  be 
the  head  of  an  ulcerous  body,  as  well  as  a  monstrous  body.  So  much 
of  sin  as  you  continue,  so  much  you  disparage  your  Redeemer  and  put 
him  to  shame ;  therefore  all  Christ's  aim  is  to  make  us  holy;  for  that 
end  he  redeemed  us,  that  he  might  sanctify  us,  and  make  us  a  glorious 
church,  without  spot  and  wrinkle,  Eph.  v.  26,  27.  When  Christ  was 
upon  the  cross,  in  the  height  of  his  love,  he  was  devising  what  he 
should  do  for  his  church  to  make  her  honourable  and  glorious,  and  he 
pitched  upon  sanctification  as  the  fittest  blessing  that  he  could  bestow 
upon  us.  Every  distinct  society  must  have  some  distinct  honour  and 
privilege  ;  now  Christ  had  set  apart  the  church  as  a  distinct  society 
to  himself,  and  therefore  he  would  not  bestow  upon  her  pomp  and 
worldly  greatness — other  societies  had  enough  of  that — but  holiness, 
grace,  which  is  our  splendour  and  ornament :  Ps.  xciii.  5,  '  Holiness 
becometh  thy  house,  0  Lord,  for  ever/  And  indeed  this  was  a  far 
better  gift  than  any  outward  greatness  and  excellency  could  be ;  for 
moral  excellences  are  far  better  than  civil  and  natural.  It  is  God's 
own  honour  to  be  holy,  therefore  it  is  said  that  he  is  '  glorious  in 
holiness,'  Exod.  xv.  11.  He  is  elsewhere  said  to  be  'rich  in  mercy/ 
Rom.  x.  12 ;  Eph.  ii.  4 ;  but  here, '  glorious  in  holiness/  His  treasure 
is  his  goodness,  but  that  which  he  accounts  his  honour  is  his  holiness 
or  immaculate  purity ;  as  you  know  among  men  their  wealth  is  dis 
tinguished  from  their  honour.  But  in  this  gift  Christ  hath  not  only 
respect  to  the  excellency  of  it,  but  to  our  need  and  want.  Christ  was 
then  repairing  and  making  up  the  ruins  of  the  fall.  Now  we  lost  in 
Adam  the  purity  of  our  natures  as  well  as  the  favour  of  God ;  there 
fore,  that  the  plaster  might  be  as  broad  as  the  sore,  he  would  not  only 
reconcile  us  to  God,  but  sanctify  us;  his  blood  was  not  only  \vrpov,  a 
price,  but  \ovrpov,  a  laver,  wherein  to  Wash  us  and  make  us  clean:  as 
under  the  law  there  was  in  the  tabernacle  a  great  laver  as  well  as  an 
altar,  to  show  we  must  be  washed  and  sanctified  as  well  as  re 
conciled  to  God ;  and  Christ  carrie  riot  only  to  abolish  the  guilt  of  sin, 
which  is  against  our  interest,  our  peace  and  comfort,  but  also  to 
destroy  the  power  of  sin,  which  is  against  God's  glory.  And  as  this 
was  Christ's  aim  in  redemption,  so  also  in  the  gospel,  and  all  the 
precious  promises  of  it:  he  died  that  ordinances . might  be  under  a 
blessing,  and  conduce  to  the  promotion  of  holiness ;  for  so  it  is  there 
in  Eph.  v.  26,  '  That  he  might  sanctify  us  by  the  washing  of  water 
through  the  word/  There  is  a  treasure  of  grace  purchased,  and  left 


1.]  UPON  THE  EPISTLE  OF  JUDE.  33 

in  the  church  to  be  conveyed  to  us  by  the  use  of  these  ordinances.  So 
John  xvii.  19,  '  I  sanctify  myself  for  their  sakes,  that  they  may  be 
sanctified  through  the  truth/  Whenever  we  come  to  the  word,  or 
enjoy  the  use  of  the  seals,  we  may  expect  to  reap  the  fruits  of  Christ's 
purchase.  Celsus  objected  against  Christianity  that  it  was  a  sanctuary 
for  villains  and  men  of  a  licentious  life.  Origen  answered  him,  that 
it  was  not  a  sanctuary  to  nourish  them  in  their  evil  practices,  but  an 
hospital  to  cure  them.  As  under  the  law  all  the  cities  of  refuge  were 
cities  of  Levites  and  schools  of  instruction,  so  Christ  hath  made  the 
church  a  school  wherein  to  learn  the  trade  of  holiness  ;  and  the  word 
and  the  seals,  and  all  the  ordinances,  look  that  way.  Lastly,  it  is  for 
the  honour  of  God  the  Spirit  that  the  called  people  should  be  holy, 
because  they  are  his  charge,  in  pupilage  to  the  Holy  Ghost,  for  this 
end  and  reason,  that  they  may  be  sanctified.  Sanctification  is  made 
his  personal  operation :  '  The  sanctification  of  the  Spirit/  2  Thes.  ii. 
14,  and  1  Peter  i.  2.  He  is  to  shape  and  fashion  all  the  vessels  of 
glory,  to  deck  the  spouse  of  Christ  with  the  jewels  of  the  covenant. 
This  is  the  great  advantage  that  we  have  in  the  economy  and  dispen 
sation  of  grace,  that  we  have  God  to  purpose  it,  God  to  purchase  it, 
and  God  to  work  it ;  the  Father,  Word,  and  Spirit,  who  agree  in  one, 
to  sanctify  the  creature  and  make  it  holy.  Now  it  is  a  great  grief  to 
the  Spirit  when  the  work  doth  not  go  on  and  prosper  in  the  soul ;  for 
he  '  worketh  us  to  this  very  thing/  and  is  therefore  called  '  the  Spirit 
of  holiness/  It  is  not  for  his  honour  to  dwell  in  defiled  temples,  and 
to  let  the  called  people  go  naked  and  without  their  ornament.  Well, 
then,  you  see,  God,  for  his  honour's  sake,  will  have  his  purposes  accom 
plished  for  which  he  chose  us,  and  Christ  his  purchase  made  good, 
and  the  Spirit  who  is  left  in  charge  to  see  all  accomplished,  he  goeth 
on  with  the  work. 

2.  Another  reason  why  we  must  be  sanctified  is,  because  of  the 
hopes  to  which  we  are  called  and  the  happiness  which  we  expect. 
Now  we  cannot  have  it  unless  we  be  holy :  Heb.  xii,  14,  '  Without 
holiness  no  man  shall  see  God/  We  are  bidden  in  that  verse  to 
'  follow  peace/  but  chiefly  '  holiness ;'  for  it  is  not  said  that  without 
peace  no  man  shall  see  God.1  Peace  may  be  often  broken  in  the 
quarrel  of  truth  and  holiness,  and  so  God's  children  may  be  passively 
men  of  contention.  Ay !  but  for  all  that  they  shall  see  God :  but  those 
that  are  not  holy  he  cannot  endure  their  presence,  and  therefore  they 
shall  never  see  his  face,  and  enjoy  him  hereafter.  Usually  by  a  fond 
abuse  we  restrain  the  word  saints  to  the  saints  departed.  Ay  !  but 
we  must  be  saints  here,  or  else  we  shall  never  be  saints  hereafter.  I 
mean  true  saints ;  for  by  another  abuse  the  word  saints  is  made  matter 
of  pretence  in  some,  and  matter  of  scorn  by  others  ;  but  to  be  saints 
indeed,  that  is  all  the  evidence  you  have  to  show  for  your  interest  in 
your  glorious  hopes.  What  should  others  do  with  heaven  that  are 
not  saints  ?  How  can  they  see  God  that  have  not  a  pure  eye  ?  A 
dusky  glass  cannot  represent  the  image :  the  degree  of  vision  is  accord 
ing  to  the  degree  of  sanctification.2  And  what  should  a  carnal  heart, 
that  knoweth  no  other  heaven  but  to  eat,  drink,  and  sleep,  and  wallow 

1  XW/HS  ov  ;  the  masculine  article  showeth  that  it  is  to  be  referred  to  ayia<r/j.os. 

2  Kara.  TTJV  avaXoyiov  KO.da.pOT'qTOS. 

VOL.   V.  C 


34  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

in  sensual  delights,  do  with  'the  inheritance  of  the  saints  in  light?' 
The  apostle  saith,  we  must  be  '  made  meet'  for  such  a  state,  Col.  i.  12. 
The  vessels  of  glory  are  first  seasoned  with  grace.  Alas  !  otherwise 
carnal  men  can  no  more  tell  what  to  do  with  heaven  than  swine  with 
pearls.  We  do  not  look  for  a  Turkish  paradise,  but  a  sinless  state ; 
not  to  bathe  our  souls  in  carnal  pleasures,  but  to  be  consorts  of  the 
immaculate  Lamb.  Our  hopes  engage  us  to  holiness :  1  John  iii.  3, 
*  He  that  hath  this  hope  purifieth  himself,  as  Christ  is  pure.'  If  his 
heart  be  fastened  upon  such  a  hope  as  to  see  Christ  as  he  is,  and  to  be 
like  him  both  for  temper  of  soul  and  state  of  body,  certainly  he  must 
needs  be  a  holy  man  ;  he  will  be  practising  and  trying  here  upon  earth 
how  he  can  conform  to  Christ,  and  begin  his  happiness  as  well  as  he 
can.  Certainly  he  that  expecteth  that  his  body  shall  be  '  like  to 
Christ's  glorious  body,'  he  will  '  possess  his  vessel  in  sanctification 
and  in  honour.'  He  cannot  use  his  body,  that  is  under  so  great  hopes, 
merely  as  a  strainer  for  meats  and  drinks,  and  a  channel  for  lust  to 
pass  through ;  his  mind,  that  shall  see  God,  he  cannot  fill  it  with  chaff, 
or  suffer  it  to  be  occupied  with  vanity,  toying  thoughts,  and  vile  cares 
and  unworthy  projects ;  and  his  affections,  that  should  cleave  to  God 
inseparably,  to  be  prostituted  to  every  base  object.  Thus,  with  respect 
to  our  hopes,  we  must  be  sanctified ;  the  foundation  and  seed  of  glory 
is  laid  in  grace,  and  that  life  begun  which  we  must  live  for  ever. 

Use  1.  It  serveth  for  conviction.  If  God's  people  are  a  sanctified 
people,  then  here  is  but  sad  news  for  two  sorts  of  persons.  (1.)  The  pro 
fane,  that  care  not  for  holiness ;  God  hath  no  birthright  for  such  Esaus ; 
the  portion  of  the  Lord  are  a  holy  portion,  but  these  have  '  a  spot  that 
is  not  as  the  spot  of  his  children/  Deut.  xxxii.  5.  See  what  John  speaketh 
of  such  persons  as  wallow  in  their  filthiness :  1  John  iii.  8,  '  He  that 
committeth  sin  is  of  the  devil,  for  the  devil  sinneth  from  the  beginning/ 
6  Troiwv  djjLaprtav,  he  that  tradeth  in  sin,  and  maketh  it  his  work  and 
business.  You  may  presume  that  you  belong  to  God,  but  you  are  of 
the  devil ;  you  have  not,  indeed,  the  least  pretence  of  a  claim,  and  do 
not  go  so  far  as  hypocrites,  being  so  little  careful  to  be  holy,  that  you 
are  not  moral.  Are  you  called  ?  from  what  ?  where  is  the  least 
evidence  of  it  ?  Ay  !  but  our  hearts  are  better  than  we  show  for.1 
This  is  to  appeal  to  a  witness  that  cannot  be  found  ;  it  is  all  one  as  if 
a  man  should  claim  to  another's  land,  and  pretend  that  he  hath  lost 
the  evidences.  Your  guilt  is  written  in  legible  characters,  that  he  that 
runneth  may  read  it.  (2.)  It  convinceth  persons  that  scoff  at  holi 
ness.  Scoffing  is  the  overflow  of  gall  and  malice,  and  a  black  mark, 
let  it  be  found  where  it  will.  In  the  general  it  argueth  a  bad  spirit, 
but  especially  when  religion  is  made  a  byword  and  a  reproach.  When 
you  deride  men  for  their  holiness,  you  deride  them  for  that  which  is 
the  express  image  of  the  glorious  God,  and  so  deride  God  himself. 
Holy  brethren,  as  the  saints  are  styled,  Heb.  iii.  1,  should  no  more  be 
a  disgrace  than  holy  Father,  as  God  himself  is  styled,  John  xvii.  11. 

_  *  Caspar  Stres.  in  Miscellaneis  ;  « Multi  gloriantur  cor  suum  bonum  esse,  etiamsi  extus 
vita  non  respondeat ;  decipiuntur  isti  homines,  nam  si  candela  intus  accensa  est,  lacerna 
extus  necessario  lucet  et  splendet  ;  posito  quod  cor  tuum  bonum  est,  tamen  damna- 
bens,  quia  Cbnstus  non  judicat  secundum  cor  sed  secundum  opera.'  If  the  Israelites  had 
slam  and  eaten  the  Passover,  yet  if  the  door-posts  were  not  sprinkled  with  blood,  the 
angel  would  not  spare  them. 


YER.  1.]  UPON  THE  EPISTLE  OF  JUDE.  35 

You  hate  God  more  than  you  do  the  saints,  if  you  hate  them  for  their 
holiness,  which  shineth  in  them  with  a  faint  lustre,  but  is  infinitely 
and  originally  in  God.  Take  heed  of  *  the  chair  of  scorners/  Those  are 
dogs  that  are  without,  Rev.  xxii.  15,  that  bark  at  the  splendour  of 
God's  image,  that  make  saints  a  word  of  disgrace.  Scoffing  Ishmaels 
that  will  be  mocking  are  sure  to  be  cast  out,  Gen.  xxi.  9  ;  they  do  not 
belong  to  God.  The  apostle  interprets  that  mocking  to  be  persecu 
tion,  Gal.  iv.  27;  so  it  is  in  God's  account ;  and  yet  it  is  always  found 
in  those  that  are  '  born  after  the  flesh/  Profane  spirits  think  religion 
a  matter  of  nothing ;  and  men  are  wont  to  mock  at  those  which  make 
a  great  matter  of  what  they  account  nothing.  Oh  !  remember,  holi 
ness  is  the  badge  of  those  which  are  the  Lord's  called  people,  and  it 
should  be  a  matter  of  reverence,  not  reproach. 

Use  2.  Again,  it  serveth  for  caution,  to  prevent  mistakes.  Chris 
tians,  look  to  your  sanctification :  Ps.  iv.  3,  '  Know  that  God  hath  set 
apart  him  that  is  godly  for  himself.'  The  beast's  worshippers  have 
the  beast's  mark,  Rev.  xiii.  16.  So  also  God's  children  are  stamped 
with  his  seal  and  impress  :  2  Tim.  ii.  19-,  *  The  foundation  of  the  Lord 
standeth  sure,  having  this  seal,'  &c.,  they  are  sealed  with  a  mark  of 
preservation,  '  The  Lord  knows  those  that  are  his  ;'  and  they  are  sealed 
with  a  mark  of  distinction,  '  Let  every  one  that  nameth  the  name  of 
God  depart  from  iniquity.5  As  Cain  is  stamped  on  both  sides,  so  hath 
God's  seal  a  double  motto — one  that  noteth  his  owning  the  saints,  the 
other  that  noteth  their  temper  and  disposition ;  they  depart  from 
iniquity.  Take  heed,  then,  have  you  this  seal  and  impress  ?  There 
are  many  things  that  look  like  sanctification,  but  are  not.  I  shall  touch 
upon  four — civility,  formality,  restraining  grace  and  temporary  grace. 

1.  Civility,  which  is  nothing  else  but  a  fair  demeanour  in  the  world, 
or,  in  the  apostle's  expression,  '  a  fair  show  in  the  flesh,'  a  darker  re 
presentation  of  holiness,  rather  heathenish  strictness  than  Christian. 
You  may  descry  it  by  these  notes  : — (1.)  It  is  usually  accompanied 
with  ignorance,  and  little  knowledge  of  God's  institutions.  Men  live 
well,  are  no  drunkards,  no  swearers,  but  know  little  of  God,  have  no 
insight  in  matters  of  religion  ;  like  Nicodemus,  a  strict  Pharisee,  but 
grossly  ignorant,  John  iii.  10.  Spiritual  life  beginneth  with  know 
ledge,  and  endeth  in  a  rational  strictness,  and  what  they  do,  they  do 
upon  principles.  Conscience  is  swayed  by  the  acknowledgment  of  God's 
will.  Others  live  plausibly,  but  know  not  the  ground  and  reason  of 
their  actions,  and  therefore  are  soon  satisfied  ;  never  troubled  about 
imperfections,  because  where  there  is  no  light  there  is  not  that  tender 
ness  which  is  found  in  real  Christians,  who  look  into  the  purity  of  the 
law,  and  are  troubled  because  they  know  so  much  of  the  will  of  God, 
and  do  so  far  come  short  of  it,  as  in  a  clear  glass  the  least  mote  is  soon 
espied.  (2.)  There  is  little  of  Christ  in  such  souls  ;  for  a  man  that  is 
satisfied  with  his  own  righteousness  doth  not  prize  Christ.  Paul,  a 
Pharisee,  counted  his  works  '  gain/  which  afterward  he  found  to  be 
'  loss,'  Phil.  iii.  7.  By  gain  he  meaneth  an  advantage  to  procure  the 
favour  of  God.  Self  is  wont  to  take  up  all  their  thoughts,  and  there 
fore  moral  strains  suit  more  with  them  than  gospel  comforts,  and  doc 
trines  that  breed  faith.  The  law  is  more  natural  to  men  than  the 
gospel,  and  therefore  with  those  that  are  of  a  moral  disposition,  and  no 


36  AN  EXPOSITION,  WITH  NOTES,  [VEB.  1. 

more,  it  findeth  better  entertainment  and  welcome  than  the  gospel 
doth.  There  is  no  '  hungering  and  thirsting'  after  Christ ;  they  do  not 
see  the  need  of  the  sweetness  of  his  grace,  of  the  help  of  his  Spirit, 
going  on  in  a  plausible,  moral  course,  without  rub  or  difficulty.  Whereas, 
in  the  spiritual  life,  Christ  doth  all,  and  every  day  they  see  more  cause 
to  bless  God  for  him,  Gal.  ii.  20.  (3.)  Usually  there  is  some  great 
prevailing  sin.  Civility  is  but  a  freer  slavery ;  one  way  or  another 
Satan  holdeth  them  captive,  and  their  honesty  and  fair  show  to  the 
world  is  but  to  serve  their  carnal  interests,  to  hide  a  lust  or  feed  a  lust, 
and  most  commonly  this  sin  is  worldliness.  Christ's  young  man,  that 
had  '  kept  all  those  things  from  his  youth/  had  '  great  possessions/ 
and  they  were  a  great  snare  to  his  heart,  Mat.  xix.  22.  The  sin  of  the 
Pharisees  was  vainglory  and  ambition.  Some  morsel  there  is  reserved 
under  the  tongue,  sb'nie  sin  kept  with  the  greater  allowance  from  con 
science,  and  the  less  shame  from  abroad,  because  otherwise  the  life  is 
fair  and  honest.  (4.)  There  is  a  greater  care  about  actions  than  lusts. 
Wrath,  and  pride,  and  wanton  thoughts,  are  digested,  because  there 
is  no  violence  and  uncleanness  in  the  conversation.  Civility  is  all  for 
the  carriage,  nothing  for  tempering  the  affections  to  such  an  order  and 
moderation  as  becometh  grace.  Paul  complaineth  of  his  lusts,  and  the 
law  of  sin  within,  Rom.  vii. ;  yea,  of  such  sinful  workings  as  do  not  fall 
under  the  cognisance  and  discovery  of  the  light  of  nature,  Rom.  vii. 
7,  the  first  risings  and  stirrings  of  sin  forbidden  in  the  tenth  com 
mandment,  the  least  rebellion  of  nature.  Thus  for  civility. 

2.  Formality,  or  pretended  grace :  you  hiay  be  deceived  in  that ; 
and  therefore  the  apostle  speaketh  Of  a  '  true  holiness/  ev  OO-LOTTJTI,  rr)s 
aX^^e/a?,  Eph.  iv.  24,  in  opposition  to  that  which  is  feigned  and 
counterfeit.  Now,  false  grace  is  always  acted  by  foreign  and  external 
considerations  ;  as  pupils1  have  not  a  principle  of  life  within  them,  but 
are  moved  by  an  external  force.  The  hypocrite's  principles  of  motion 
are  without  him,  as  carnal  respects,  self-ends,  &c.  True  grace  hath 
an  inward  propensity  to  comply  with  the  will  of  God  ;  there  is  a  '  law 
upon  their  bowels  ;'2  by-ends  work  by  constraint,  and  carry  the  soul 
contrary  to  its  native  inclination  ;  a  man  would  not  do  such  a  thing, 
were  it  not  for  such  ends  ;  therefore  the  apostle  saith,  1  Peter  v,  2, 
'  Feed  the  flock  that  is  among  you,  not  by  constraint,  but  willingly ; 
not  for  filthy  lucre,  but  of  a  ready  mind.'  When  a  man  acteth 
genuinely  in  a  work;  his  own  heart  carrieth  him  to  it  more  than  all 
outward  encouragements.  Again,  false  grace  is  shy  of  God's  presence 
and  sight :  pretences  are  to  deceive  men  ;  therefore  such  persons  strive 
to  get  God  out  of  their  thoughts,  they  know  his  eye  will  find  them  out. 
But  now  truth  of  grace  is  ready  to  draw  everything  into  God's  sight ; 
though  they  tremble  to  think  what  defects  God  can  find  in  them,  yet 
they  appeal  to  him  for  the  sincerity  of  their  hearts  :  John  xxi.  17, 
1  Lord,  thou  knowest  all  things,  and  thou  knowest  that  I  love  thee.' 
He  would  not  excuse  miscarriages ;  yet,  for  the  general  temper  and 
bent  of  his  heart,  he  referreth  himself  to  God's  omnisciency.  So  Job 
xxxi.  6,  '  Let  me  be  weighed  in  an  even  balance,  that  God  may  know 
mine  integrity  ; '  and  yet  elsewhere  he  saith,  Job  xlii.  5,6,'  Mine  eye 
seeth  thee,  and  therefore  I  abhor  myself  in  dust  and  ashes/  in  the 

1  Qu. '  puppets '  ?— ED.  2  Ps.  xl.  7,  marg.— ED. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  37 

one  place  he  appealeth  to  God,  for  he  was  confident  that  his  integrity 
would  hold  weight ;  and  yet  in  the  other  he  could  even  loathe  himself 
when  he  thought  of  God,  because  of  so  many  defects  and  failings.  So 
David,  Ps.  cxxxix.  23,  '  Search  me,  0  Lord,  and  know  my  heart,'  &c. 
No  douht  David  was  sensible  that  God  could  find  enough  in  him  ;  but 
Lord,  search,  see  if  anything  be  allowed  with  full  leave  of  conscience. 
Again,  false  grace  doth  not  grow,  unless  it  be  worse  and  worse.  Pre 
tences  wither  rather  than  thrive :  God  complaineth,  Jer.  vii.  24,  that 
'  they  went  backward  rather  than  forward.'  False  grace  is  always 
declining  till  it  be  wholly  lost ;  like  bad  salt,  that  loseth  of  its  acri 
mony  and  smartness  every  day  till  it  be  cast  to  the  dunghill.  But 
now  true  grace,  from  a  grain  it  groweth  into  a  tree,  Mat.  xiii., 
from  a  morning  glimpse  to  a  perfect  noon,  Prov.  iv.  18,  from 
smoking  flax  it  is  blown  up  into  a  flame.  The  least  meal  in  the 
barrel,  and  oil  in  the  cruse,  when  it  is  fed  with  a  supply  from  heaven, 
shall  prosper  into  abundance.  Nicodemus,  that  at  first  came  to  Christ 
by  night,  after  boldly  declareth  himself  for  him,  John  xix.  39.  Grace 
gets  ground  upon  the  flesh,  and  holiness  by  degrees  advanceth  into  a 
triumph.  Examine,  then,  whether  you  increase  or  decrease :  if  you 
go  backward  from  zeal  to  coldness,  from  strictness  to  looseness  ;  if  you 
lose  your  care  of  duty,  and  choiceness  of  spirit,  and  there  be  no  com 
plaining,  it  is  a  sign  grace  was  never  wrought  in  truth.  Once  more, 
false  grace  is  not  accompanied  with  humility.  When  men,  the  more 
they  profess,  the  prouder  they  grow,  and  more  self -conceited,  there  is 
cause  of  suspicion.  With  true  grace  there  always  goeth  along  a 
spiritual  poverty,  or  a  sense  of  our  spiritual  wants ;  the  more  know 
ledge,  the  more  they  discern  their  ignorance ;  compare  1  Cor.  viii.  2, 
with  Prov.  xxx.  2,  3  ;  the  more  faith,  the  more  they  bewail  unbelief, 
and  see  a  need  of  increase  and  further  growth  :  Mark  ix.  24,  '  Lord,  I 
believe,  help  mine  unbelief.'  Oh!  I  want  faith,  what  shall  I  do? 
still  I  am  haunted  with  prejudicial  and  lessening  thoughts  of  God's 
all-sufficiency  and  goodness.  It  is  excellent  when  the  soul  is  thus 
kept  hungry  and  humble  under  our  enjoyments,  and  we  '  forget  the 
things  that  are  behind,'  because  '  the  things  that  are  before  us,'  or  not 
yet  attained,  are  much  more,  Phil.  iii.  13. 

3.  The  next  thing  is  restraining  grace?-  which  is  nothing  else  but 
an  awe  upon  the  conscience,  inclining  men  to  forbear  sin,  though  they 
do  not  hate  it.  Now  you  may  discern  it,  partly  because  love  is  of 
little  use  and  force  with  such  kind  of  spirits  ;  they  are  chained  up  by 
their  own  fears.  The  great  evangelic  motive  is  mercy  :  Rom.  xii.  1, 
'  I  beseech  you  by  the  mercies  of  God/  The  heart  is  most  ingenuous 
when  it  yieldeth  to  such  entreaties.  It  is  good  to  serve  God  with 
reverence,  but  a  servile  awe  hath  little  of  grace  in  it.  It  is  true,  in 
deed,  it  is  better  to  have  a  slavish  fear  than  none  at  all ;  therefore 
David  saith  to  them  that  would  be  held  in  with  no  other  restraints, 
Ps.  iv.  4,  '  Stand  in  awe,  and  sin  not.  To  cool  and  charm  their  fury 
he  maketh  use  of  the  argument  of  God's  vengeance  ;  though  this  is 
also  the  fault  of  slavish  spirits,  that  carnal  respects  and  thoughts  of 
outward  inconvenience  do  equally  sway  them,  as  a  servile  fear  of  God's 
judgments.  Again,  you  may  know  it,  because  it  doth  not  destroy  sin, 

1  See  Mr  Lyford's  Catechism,  last  edition,  pp.  308,  309. 


38  AN  EXPOSITION,  WITH  NOTES,  [VER.   1. 

but  only  prohibit  the  exercise  of  it.  Abimelech's  lust  was  not  quenched, 
yet  God  withheld  him  from  sinning  against  Sarah,  Gen.  xx.  6.  The 
heart  is  not  renewed,  though  the  action  be  checked ;  as  Israel  had  an 
adulterous  heart  towards  God,  when  '  her  way  was  hedged  up  with 
thorns/  Hosea  ii.  6.  Again,  it  is  their  trouble  that  they  are  held  in 
the  stocks  of  conscience  ;  they  would  fain  be  enlarged  and  find  out 
their  own  paths. 

4.  The  next  thing  that  looketh  like  sanctification,  but  is  not,  is 
common  grace.  This  is  a  distinct  thing  from  all  the  rest,  yet  I  call 
it  common  grace,  because  it  may  be  in  them  that  fall  away  and  depart 
from  God.  It  differeth  from  civility,  because  it  is  more  Christian  and 
evangelical ;  from  formality,  because  that  is  only  in  pretence  and  show, 
whereas  this  is  a  real  work  upon  the  soul ;  from  restraining  grace,  because 
that  is  only  conversant  about  sins  and  duties  out  of  a  servile  awe  of 
God,  but  this  seemeth  to  carry  out  the  soul  with  some  affection  to 
Christ.  It  is  a  common  work,  good  in  itself,  which  God  ordaineth  in 
some  to  be  a  preparation  and  beginning  of  the  work  of  grace.  Of  this 
the  apostle  speaketh,  Heb.  vi.  4,  5,  where  he  calleth  it '  an  enlighten 
ing/  *  a  taste  of  Christ  and  of  the  powers  of  the  world  to  come/  and  a 
'  partaking  of  the  Holy  Ghost ; '  meaning  the  gifts  of  the  Spirit, 
abilities  for  holy  duties,  &c.,  of  all  which  elsewhere ;  only  now  let  me 
note  three  things: — (1.)  That  the  light  there  spoken  of  is  not  humbling; 
(2.)  The  taste  is  not  ravishing,  and  drawing  out  the  soul  after  more  of 
Christ ;  (3.)  Their  gifts  are  not  renewing  and  sanctifying. 

[1.]  That  light  is  not  humbling.  He  saith,  they  are  '  enlightened/ 
but  he  doth  not  say  they  are  humbled.  Foundations  totter  that  are 
not  laid  deep  enough.  The  more  true  light  a  man  hath,  the  more 
cause  of  self-abasement  will  he  find  in  himself.  You  can  never 
magnify  Christ  enough,  and  you  can  never  debase  self  enough  ;  and 
certainly  Christ  is  most  exalted  when  you  are  most  abased,  Isa.  ii.  19. 
Dagon  must  fall  upon  his  face  if  you  mean  to  set  up  the  ark ;  and  if 
Christ  shall  be  precious  to  you,  you  must  be  vile  in  your  own  eyes ; 
none  have  such  true  revivings  as  the  humble,  Isa.  Ivii.  15,  16.  True 
humiliation  is  far  from  weakening  your  comforts,  it  maketh  them  more 
full  and  sure  ;  therefore  a  main  thing  that  was  wanting  in  those 
spoken  of  in  Heb.  vi.,  was  humiliation,  and  their  fault  was  a  rash 
closing  with  Christ  in  the  pride  of  their  hearts. 

[2.]  Their  taste  was  not  ravishing  and  affecting  the  heart  so  as  to 
engage  it  to  seek  after  Christ ;  they  had  but  loose  and  slight  desires 
of  happiness,  glances  upon  the  glory  of  heaven  and  the  comforts  of  the 
gospel,  which  possibly  might  stir  up  a  wish,  'Oh!  that  I  might  die 
the  death  of  the  righteous/  &c.  They  were  not  serious  and  holy 
desires  after  Christ,  after  grace  and  strength  to  serve  him.  The  saints, 
that  have  a  taste,  groan  after  a  fuller  communion  in  his  graces  as  well 
as  comforts,  Eom.  vii.  24,  Ps.  cxix.  5 ;  that  experience  which  they 
have  had  of  Christ  inaketh  them  long  for  more.  But  now  in  tem 
poraries  there  is  a  loose  assent  and  slight  affection,  a  taste  enough  to 
prevail  with  them,  to  make  some  profession  for  a  while,  a  rejoicing  for 
a  season,  &c. 

[3.]  Their  gifts  are  not  renewing  and  sanctifying ;  such  possibly  as 
may  make  them  useful  to  the  church,  but  do  not  change  the  heart. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  39 

The  apostle  saith,  they  were  made  'partakers  of  the  Holy  Ghost;' 
that  is,  had  some  share — it  may  be  a  plentiful  share, — of  church  gifts, 
so  as  to  be  able  to  carry  on  duties  to  the  edification  and  comfort  of 
others.  But,  alas  !  what  is  a  man  the  better,  if  the  heart  be  oppressed 
with  sins  in  the  meantime,  and  be  not  upright  with  God  ?  1  Cor.  xiii. 
1,  '  Though  I  speak  with  the  tongues  of  men  and  angels,  and  have 
not  charity,  I  am  become  but  as  a  sounding  brass  and  tinkling  cymbal/ 
Though  you  can  speak  of  the  things  of  God  with  much  enlargement  and 
affection,  pray  sweetly,  all  is  but  as  tinkling  with  God,  if  there  be  not 
saving  grace.  It  is  a  great  evidence  that  we  are  such  as  the  apostle 
speaketh  of,  when  the  affection  doth  not  answer  the  expression  of  a 
duty,  nor  the  life  our  knowledge,  and  gifts  have  not  a  proportionable 
influence  upon  practice.  So  much  for  that  point. 

Having  spoken  of  the  state,  I  come  now  to  speak  of  the  author  of 
it,  God  the  Father.  But  why  is  it  so  distinctly  attributed  to  the 
Father  ?  Is  not  Christ  '  our  sanctification  ? '  1  Cor.  i.  30,  and  is  it 
not  called  'the  sanctification  of  the  Spirit?'  2  Thes.  ii.  13.  The 
answer  shall  draw  out  the  strength  of  the  phrase  in  these  propositions. 
(] .)  It  is  true  that  the  whole  Trinity,  one  way  or  other,  concurreth  to 
the  work  of  holiness ;  those  works  ad  extra  are  indivisa,  common  to 
all  the  persons — the  Father  sanctifieth,  the  Son  sanctifieth,  and  the 
Holy  Ghost  sanctifieth :  the  same  may  be  said  of  preserving  and 
calling.  (2.)  Though  all  work  jointly,  yet  there  are  distinct  personal 
operations,  by  which  they  make  way  for  the  glory  of  each  other  ;  the 
love  of  the  Father  for  the  glory  of  the  Son,  and  the  glory  of  the  Son 
for  the  power  of  the  Spirit.  See  how  the  scripture  followeth  these 
things.  You  shall  find  first,  that  no  man  cometh  to  the  Son,  but  from 
the  Father,  by  election :  John  vi.  37,  *  All  that  the  Father  giveth  me 
shall  come  to  me:'  so  ver.  65,  'No  man  cometh  unto  me,  unless  it  be 
given  him  of  my  Father/  Look  again  and  you  shall  find  that  no  man 
cometh  to  the  Father  from  the  bondage  of  sin  and  Satan,  but  by  the 
Son,  through  his  redemption  and  mediation :  John  xiv.  6,  '  1  am  the 
way,  the  truth,  and  the  life ;  no  man  cometh  unto  the  Father  but  by 
me/  Again,  you  shall  see  no  man  is  united  to  the  Son  but  by  the 
Holy  Ghost,  who  worketh  in  those  whom  the  Father  did  choose,  and 
the  Son  redeem ;  and  therefore  '  the  sanctification  of  the  Spirit '  is  as 
necessary  as  '  the  blood  of  Jesus,'  1  Peter  i.  2.  So  that  you  see  all 
have  their  distinct  work ;  the  inchoation  is  from  the  Father,  the  dis 
pensation  by  the  Son,  and  the  consummation  by  the  Spirit:  from  the 
Father,  in  the  Son,  and  through  the  Spirit.  There  is  God's  choice, 
Christ's  purchase,  and  the  Spirit's  application ;  all  are  joined  in  one 
verse, — for  indeed  they  must  not  be  severed, — even  in  the  place  last 
alleged,  1  Peter  i.  2.  (3.)  Because  the  first  distinct  operation  is  the 
Father's,  therefore  the  whole  work  in  scripture  is  often  ascribed  to  him. 
He  is  said  to  justify ;  '  the  justifier  of  them  that  believe  in  Jesus,'  Horn, 
iii.  26.  So  he  is  said  elsewhere  to  purge  :  John  xv.  1,  2,  'I  am  the 
vine,  and  my  Father  is  the  husbandman  ;  he  purgeth  it,  that  it  may 
bring  forth  more  fruit/  All  dependeth  upon  the  decree  of  his  love. 
Christ  doth  not  work  upon  a  person,  unless  he  be  given  to  him  by  the 
Father  ;  and,  therefore,  he  being  first  in  order  and  operation,  the  whole 
work  is  made  his  work  :  '  Sanctified  in  God  the  Father.'  Observe : — 


40  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

Ols.  1.  That  sanctification  is  God's  work,  wrought  in  us  by  the 
Father.  To  cleanse  the  heart  is  beyond  the  power  of  the  creature  ;  it 
can  no  more  make  itself  holy,  than  make  itself  to  be.  We  could 
defile  ourselves,  but  we  cannot  cleanse  ourselves  :  as  the  sheep  can  go 
astray  of  itself,  but  it  can  never  return  to  the  fold  without  the  shep 
herd's  care  and  help.1  Lusts  are  too  hard  for  us,  and  so  are  the 
duties  of  obedience.  God,  that  gave  us  his  image  at  first,  must  again 
plant  it  in  the  soul.2  Who  can  repair  nature  depraved,  but  the 
author  of  nature  ?  When  a  watch  is  out  of  order  we  send  it  to  the 
workman :  '  We  are  his  workmanship  in  Christ,'  Eph.  ii.  10.  God 
taketh  it  to  his  prerogative  :  Lev.  xxi.  8,  *  I  am  the  Lord  that  sancti- 
fieth  thee.'  Grace  is  his  immediate  creature  ;  man's  will  contributeth 
nothing  to  the  work  but  resistance  and  rebellion  ;  and  outward  means 
work  not,  unless  God  put  in  with  them  ;  else  why  should  the  same 
word  preached  by  the  same  minister  work  in  some  and  harden 
others  ?  All  the  difference  ariseth  from  God's  grace,  which  acteth 
according  to  pleasure.  Well,  then  : — 

Use  1.  Let  us  wait  upon  God  till  the  work  be  accomplished.  Our 
wills  are  obstinate  and  perverse,  but  God  never  made  a  creature  too 
hard  for  himself;  he  is  able  to  do  this  thing  for  us,  and  it  is  our 
comfort  we  have  such  a  God  to  go  to.  The  heathens,  that  groped  and 
felt  after  God,  were  to  seek  of  a  power  to  quell  their  lusts,  and  there 
fore  were  put  upon  sad  remedies  :  whereas  all  is  made  easy  to  you  in 
the  power  of  God  through  Christ.  Crates  gave  this  advice  to  one 
that  came  to  him  to  know  how  he  should  subdue  the  lust  of  unclean- 
ness  ;  he  answered,  that  he  should  either  famish  himself  or  hang  him 
self  ; 3  they  knew  no  remedy  but  offering  violence  to  nature,  or  else 
death  and  despair.  Democritus  blinded  himself,  because  he  could  not 
look  upon  women  without  lusting  after  them.  Now  God  teacheth  us 
to  put  out  the  eye  of  our  lust,  not  of  our  bodies.4  Bless  God  that 
you  know  whose  work  it  is,  and  to  whom  to  go  for  sanctification. 

Use  2.  Praise  the  Lord  whenever  this  work  is  accomplished.  Not 
I,  but  grace ;  it  must  not  be  ascribed  to  our  works,  or  to  any  power 
that  is  in  ourselves,  but  to  God's  mercy,  Christ's  merits,  and  the  Spirit's 
efficacy.  There  is  God's  grant :  '  To  her  it  was  granted  to  be  covered 
with  fine  linen,  the  righteousness  of  the  saints/  Rev.  xix.  8.  God  the 
Father  giveth  leave  or  issueth  forth  an  authentic  act  and  decree  in 
the  court  of  heaven  ;  as  Esther  by  the  grant  of  the  king  was  supplied 
out  of  the  king's  wardrobe.  Then  there  is  Christ's  merit ;  the  stream 
wherein  we  are  washed  floweth  out  of  Christ's  own  heart :  1  John  i.  7, 
'  The  blood  of  Christ  cleanseth  us  from  all  sin.'  Then  there  is  the 
Spirit's  efficacy  ;  no  less  power  will  vanquish  the  proud  heart  of  man. 
It  is  notable,  that  grace  is  expressed  not  only  by  the  notion  of  creation, 
Ps.  li.  10 ;  Eph.  ii.  10 ;  2  Cor.  iv.  6,  which  is  a  making  things  out 
of  nothing,  but  also  by  victory,  Luke  xi.  21,  22 ;  2  Cor.  x.  5  ;  1 
John  iv.  4,  or  a  powerful  overcoming  of  opposition.  In  creation, 
as  there  was  nothing  to  help,  so  there  was  nothing  to  resist  and 

1  'Domine,  errare  per  me  potui  ;  redire  non  potui.' — Aug.  Meditat. 

2  '  Non  potest  reddi  nisi  ab  eo  a  quo  potuit  dari.1 — Aug. 

3  '  Primum  famem  suasit,  deinde  laqueum.' — Tertul.  in  Apol. 

4  '  Christianus  salvis  oculis  f  oeminam  videt.' — Tertul.  ib. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  41 

hinder  ;  but  in  man  there  is,  besides  a  death  in  sin,  a  life  of  resistance 
against  grace ;  therefore  sanctification  must  entirely  be  ascribed  to 
God :  we  deserve  it  not,  it  cometh  from  the  Father's  good- will  and 
Christ's  merit ;  we  work  it  not,  it  is  accomplished  by  the  power  of  the 
Holy  Ghost 

Obs.  2.  Again  observe,  that  though  the  work  of  grace  be  immediately 
wrought  by  another  person,  yet  our  thoughts  in  believing  must  not  stay 
till  we  ascend  and  come  up  to  God  the  Father.  You  shall  see  the  scrip 
ture  carrieth  out  our  acts  of  faith  to  him  everywhere :  Rom.  iv.  24,  '  If 
we  believe  in  him  who  raised  up  Jesus  our  Lord  from  the  dead ;'  that 
is,  in  God  the  Father.  So  John  xii.  44,  '  He  that  believeth  in  me,  be- 
lieveth  not  in  me,  but  in  him  that  sent  me.'  That  not  is  not  negative, 
but  corrective.  Not  only  in  me,  but  his  thoughts  must  ascend  to  the 
Father  also,  who  manifesteth  himself  in  me.  So  John  xiv.  1,  '  Ye 
believe  in  God,  believe  also  in  me.'  Both  expressions  may  be  impera 
tive.  Besides  believing  in  Christ,  we  must  also  believe  in  God,  as  the 
first  fountain  and  author  of  grace.  Now  the  reasons  are — (1.)  Because 
all  grace  beginneth  with  the  Father.  The  first  in  order  of  being  is 
first  in  order  of  working.  It  is  the  Father  that  floweth  out  to  us  in 
Christ  and  by  the  Spirit.  Whatever  Christ  hath  and  is,  he  hath  from 
him  as  the  original  author :  1  Cor.  i.  30,  *  Of  him  Jesus  Christ  is 
made  to  us  sanctification.'  The  high  priest  went  into  the  sanctuary 
before  he  blessed  the  people.  So  doth  Jesus  Christ  sanctify  you  in 
the  Father  and  from  the  Father.  As  Mediator  certainly  he  is  to  be 
considered  as  God's  servant  and  instrument.  Well,  then,  reason  is  in 
its  progress  till  it  climb  up  to  the  first  cause  of  a  thing.  So  should 
faith.  Do  not  leave  till  you  come  to  the  Father,  who  is  the  highest 
fountain  of  grace.  (2.)  Because  whatever  is  done  to  you  by  Christ,  is 
done  with  a  respect  to  his  Father's  love  :  John  xvii.  2,  '  Thou  hast 
given  him  power  over  all  flesh,  that  he  should  give  eternal  life  to  as 
many  as  thou  hast  given  him.'  So  see  ver.  6,  '  I  have  manifested  thy 
name  unto  them;  thine  they  were,  and  them  thou  gavest  me.'  That 
was  the  ground  of  Christ's  respect,  the  Father's  donation,  or  the  charge 
he  received  from  him ;  arid  therefore  you  must  look  upon  the  Father's 
love  as  well  as  Christ's  care  ;  for  in  all  his  respects  to  us  he  still  ac- 
knowledgeth  his  obedience  to  the  Father,  and,  indeed,  it  giveth  us  a 
double  ground  of  hope.  The  Son  loveth  us  because  the  Father 
required  it,  and  the  Father  loveth  us  because  the  Son  asketh  it.1  If 
Christ  be  faithful  to  his  Father,  we  are  sure  to  be  loved,  or  if  the 
Father  have  any  respect  and  love  to  Christ.  (3.)  Because  it  is  a  great 
support  and  comfort  to  faith  to  consider  of  the  Father  in  the  act  of 
believing.  Two  are  better  than  one ;  and  it  is  often  made  a  privilege 
to  '  have  the  Father  and  the  Son,'  1  John  i.  3,  and  ii.  23,  24 ;  2  John 
9.,  et  alibi.  There  is  the  Father's  love  and  the  Son's  merit.  Either 
severally  will  not  yield  that  joy  and  peace  in  believing,  and  therefore 
it  is  gpod  to  have  them  both  together.  There  is  no  access  to  the 
Father  but  in  the  Son.  What  will  guilt  do  with  justice  ?  stubble 
with  consuming  fire  ?  God  out  of  Christ  is  terrible  rather  than  com- 

1  '  Causa  ob  quam  Filius  nos  amat,  quia  ipsi  a  Patre  demandatum  eat,  et  causa  cur 
Pater  nobis  favet,  est  quia  hoc  Filius  ab  ipso  postulat  et  promeretur, '  &c. — See  Stella 
at  large,  De  Amore  Dei,  18. 


42  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

fortable.  Therefore  it  is  said,  1  Peter  i.  21,  that  *  by  him  we  believe 
in  God  ;'  that  is,  by  Christ  through  his  merit  we  come  comfortably  to 
pitch  upon  God  the  Father.  So  again,  Christ  separate  from  the 
Father  doth  not  yield  such  firm  grounds  of  confidence.  There  must 
be  some  act  of  the  Father  to  give  us  full  security :  for  in  the  business 
of  redemption  God  the  Father  is  represented  as  the  offended,  wronged 
party,  who  is  to  receive  satisfaction.  We  are  sensible  of  the  wrong 
and  offence ;  conscience  feeleth  that.  We  must  be  also  sensible  of 
his  favour  and  grace  towards  us.  Now  when  we  see  him  first  in  all 
acts  of  grace,  that  taketh  away  all  jealousy  and  scruple.  (4.)  Because 
in  the  Father's  love  there  are  many  circumstances  which  are  very 
engaging  to  the  soul,  which  are  not  to  be  found  in  the  rest  of  the 
divine  persons ;  for  he  being  first  in  order,  hath  the  chiefest  work 
ascribed  to  him;  but  especially  are  not  to  be  found  in  Christ  as 
Mediator.  And  because  Christ  as  Mediator  is  most  known  to  the 
creatures,  I  shall  prosecute  this  matter  with  respect  to  that  consi 
deration.  (1st.)  In  the  Father's  love  and  acts  of  grace  there  is  an 
original  fulness.  Christ's  fulness  as  Mediator  is  but  derived  out  of  the 
Father's  plenty :  Col.  i.  19,  '  It  pleased  the  Father  that  in  him  all 
fulness  should  dwell.'  And  it  is  limited  by  the  Father's  will  in  the 
dispensation  of  it.  All  that  Christ  dispensed  was  according  to  the 
charge  and  commandment  given  him  by  his  Father.  See  Mat.  xx.  23, 
'  It  is  not  mine  to  give,  save  to  those  for  whom  it  is  prepared  of  my 
Father/  Christ  doth  not  deny  his  authority  to  give  glory  as  well  as 
grace ;  only  he  showeth  how  in  all  the  dispensations  proper  to  the 
Mediator  he  was  limited  by  the  will  and  counsel  of  the  Father.  And 
so  he  denieth  to  dispense  the  knowledge  of  times  and  seasons,  because 
'  the  Father  had  kept  it  in  his  own  power/  Acts  i.  7.  So  that  now  it 
is  an  engaging  consideration  to  remember  that  the  Father,  whose  will 
is  absolute,  who  hath  an  original  fulness  of  all  grace,  that  he  '  himself 
loveth  us,'  and  is  first  in  all  acts  of  blessing.  (2d.)  In  the  Father's  acts 
you  have  the  purest  and  freest  apprehension  of  love.  He  began  and 
first  broke  the  business  of  our  redemption.  God  the  Son  can  have  a 
higher  motive,  the  Father's  will ;  but  God  the  Father  can  have  no 
higher  motive  than  his  own  love.  His  elective  law  was  the  first  rise 
and  spring  whence  all  that  love  that  passeth  out  to  the  creature  issueth 
forth,  and  therefore  here  we  have  the  freest  apprehension  of  love. 
There  was  a  love  of  the  Father  anteceding  the  merit  of  Christ :  John 
iii.  16,  '  God  so  loved  the  world,  that  he  gave  his  only  Son/  There 
was  the  most  independent  and  free  act  of  love. 

Use.  It  serveth  to  press  us  to  give  a  distinct  glory  in  believing  to 
God  the  Father.  Get  a  right  apprehension  of  the  divine  persons,  and 
the  several  endearments  with  which  their  personal  operations  are  repre 
sented.  It  is  said,  John  v.  23,  that  God  '  will  have  all  men  honour 
the  Son  as  they  honour  the  Father.'  God  is  most  honoured  when 
your  thoughts  are  most  distinct  and  explicit  in  this  matter.  Do  not 
forget  the  Father  ;  you  are  his  gift,  as  well  as  the  Son's  purchase,  and 
the  Spirit's  charge.  If  God  the  Father  had  not  loved  you  before  all 
worlds,  Jesus  Christ  would  not  have  redeemed  you ;  and  if  Christ  had 
not  redeemed  you,  the  Spirit  would  never  sanctify  you:  and  as  the  Spirit 
will  not  work  unless  you  look  upon  him  as  Christ's  Spirit,  John  xvi. 


1.]  UPON  THE  EPISTLE  OF  JUDE.  43 

14,  '  He  shall  glorify  me,  for  he  shall  receive  of  mine ; '  so  Christ 
came  to  glorify  the  Father,  and  to  finish  his  work,  John  xvii.  4.  Bless 
them  and  praise  them  all  then.  If  you  receive  anything,  see  the 
Father's  bounty  in  it,  the  freeness  and  everlastingness  of  his  love 
stamped  upon  what  you  have.  So  if  you  want  anything,  holiness, 
comfort,  grace,  pardon,  reflect  not  only  upon  the  fulness  of  Christ's 
merit,  but  the  freeness  of  the  Father's  love.  You  deal  with  a  God  of 
bowels  and  bounty;  Father,  Son,  and  Holy  Ghost,  all  are  yours. 
There  is  a  fond  affectation  in  some  to  carry  all  things  in  the  name  of 
Christ,  even  such  acts  wherein  the  Father  is  most  concerned  ;  as  the 
former  age  carried  all  dispensations  in  the  name  of  God  Almighty, 
without  any  distinct  reflection,  upon  God  the  Son,  in  whom  the  Father 
will  be  honoured,  and  by  whom  we  have  an  access  to  the  Father.  So 
many  in  this  age,  in  their  popular  discourses  and  prayers,  carry  all 
things  in  the  name  of  God  the  Son,  and  with  a  fond  and  luscious 
affectation  ingeminate  the  name,  '  Jesus  Christ,  Jesus  Christ,'  so  that 
the  honour  and  adoration  due  to  the  other  persons  is  neglected  and 
forgotten  ;  whereas  Christ  is  to  be  acknowledged  Lord  in  all  tongues, 
and  among  all  nationSj  '  to  the  glory  of  God  the  Father,'  Phil.  ii.  11. 

But  now  it  is  high  time  to  proceed  to  the  second  and  last  manifesta 
tion  of  their  effectual  calling,  preserved  in  Jesus  Christ,  TG-T^P^^VOL^ 
eV  XP/CTTO),  kept  in  or  by  him ;  the  meaning  is,  they  were  not  only 
sanctified  for  the  present  out  of  the  store  and  plenty  of  God  the 
Father,  but  should  for  ever  be  kept  in  that  estate  by  Jesus  Christ. 
The  point  is  : — 

Obs.  That  God's  called  and  sanctified  people  are  preserved  and  kept 
in  their  state  of  grace  and  holiness  in  and  by  Jesus  Christ.  The  point 
asserteth  two  things — that  they  are  kept  by  Christ  and  in  Christ ;  that 
is,  not  only  for  his  sake,  but  by  virtue  of  union  with  him.  Jesus 
Christ  is  the  cabinet  wherein  God's  jewels  are  kept;  so  that  if  we 
would  stand,  we  must  get  out  of  ourselves,  and  get  into  him,  in  whom 
alone  there  is  safety.  I  might  handle  this  latter  branch  apart,  namely, 
that  union  with  Christ  is  the  ground  of  our  safety  and  preservation. 
But  because  I  am  sensible  that  I  have  staid  too  long  upon  this  verse 
already,  I  shall  content  myself  with  handling  upon  this  occasion  the 
general  doctrine  of  the  perseverance  of  the  saints.  And,  first,  I  shall 
give  you  the  state  of  it,  how  far  we  may  expect  to  be  preserved; 
Secondly,  The  grounds  of  certainty  and  assurance  in  this  kind. 

1.  How  far  we  may  look  for  preservation.  The  doctrine  of  per 
severance  is  much  impugned  ;  but  the  earth  is  never  the  more  unsettled 
because  to  giddy  brains  it  seemeth  to  run  round.  However,  let  us  grant 
what  must  be  granted,  and  then  the  truth  will  be  burdened  with  less 
prejudice.  Seeming  grace  may  be  lost :  *  Take  from  him  that  which 
he  hath,'  Mat.  xxv.  29,  is,  Luke  viii.  18,  '  Take  from  him  that  which 
he  seemed  to  have.'  Blazing  comets  and  meteors  are  soon  spent,  and 
fall  from  heaven  like  lightning,  while  stars  keep  their  orb  and  station. 
A  building  in  the  sand  will  totter,  and  hypocrites  be  discovered  before 
the  congregation,  Prov.  xxvi.  26.  Again,  initial  or  preparative  grace 
may  fail,  such  as  is  spoken  of  in  Heb.  vi.  4,  5,  to  wit,  illumination,  ex 
ternal  reformation,  temporary  faith,  devout  moods,  some  good  begin 
nings,  &c.  Plenty  of  blossoms  do  not  always  foretell  store  of  fruit ; 


44  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

some  die  in  the  very  pangs  of  the  birth,  and  are  still-born.  Yet  again, 
true  grace  may  suffer  a  shrewd  decay,  but  not  an  utter  loss ;  the  leaves 
may  fade  when  the  root  liveth.  In  temptations  God's  children  are 
sorely  shaken ;  their  heel  may  be  bruised,  as  Christ's  was,  but  their 
head  is  not  crushed.  Peter  denied  Christ,  but  did  not  fall  from  grace; 
there  is  a  remaining  seed,  1  John  iii.  9.  It  is  notable  what  Chrysostom 
observeth  concerning  Christ's  prayer  for  Peter,  Luke  xxii.  32,  '  I  have 
prayed  for  thee  that  thy  faith  fail  not.'  Mark,  saith  he,  he  doth  not 
say,  I  have  prayed  for  thee  that  thou  shouldst  not  deny  me,  but  I  have 
prayed  that  thy  faith  should  not  altogether  vanish  and  be  abolished.1 
Once  more,  such  grace  as  serveth  to  our  well-being  in  Christ  may  be 
taken  away,  joy,  peace,  cheerfulness,  &c.  As  a  man  may  have  a  being, 
though  his  well-being  be  lost ;  he  is  a  man,  though  a  bankrupt,  though 
poor,  though  sick,  though  diseased :  so  a  Christian  may  be  living  though 
he  be  not  lively.  Yet  further,  the  operations  of  grace  may  be  obstructed 
for  a  great  while :  a  fit  of  swooning  is  not  a  state  of  death  ;  there  may 
be  no  acts,  and  yet  their  seed  remaineth  ;  this  may  last  for  a  long  time. 
David  lay  in  a  spiritual  swoon  nine  months ;  for  he  awaked  not  till 
Nathan  came  to  him,  Ps.  li.,  the  title;  and  when  Nathan  came  to 
him,  the  child  begotten  upon  Bathsheba  was  born ;  for  he  saith,  2 
Sam.  xii.  14, '  The  child  which  is  born  to  thee  shall  die/  Yet  further, 
grace  if  left  to  us  would  soon  be  lost ;  we  showed  that  in  innocency : 
but  it  is  our  advantage  that  our  security  lieth  in  God's  promises,  and 
not  our  own  ;  that  we  are  not  our  own  keepers ;  that  grace  is  a  jewel 
not  trusted  but  in  safe  hands;  that  perseverance  is  God's  gift,  not 
man's  act ;  and  that  Christ  hath  a  charge  to  conduct  the  saints,  and 
keep  them  safe  to  everlasting  glory,  John  vi.  37-40 ;  and  x.  28,  '  I  give 
unto  them  eternal  life,  and  they  shall  never  perish  (neither  shall  any 
perish)  ;  none  shall  pluck  them  out  of  my  hand.  My  Father  which 
gave  them  is  greater  than  all ;  none  is  able  to  pluck  them  out  of  my 
Father's  hand.'  They  neither  slw.ll  nor  can  ;  God  and  Christ  are  en 
gaged  in  the  keeping  of  them  ;  Christ  by  God's  command  as  Mediator, 
and  God  by  Christ's  merit :  therefore  he  that  separateth  us  from  God 
must  tug  with  Jesus  Christ  himself,  and  be  too  hard  for  him  also,  or 
else  he  can  never  pluck  them  out  of  his  hands.  If  they  should  ques 
tion  Christ's  power,  because  of  the  ignominy  of  the  cross,  the  Father's 
hands  are  also  engaged,  for  our  greater  assurance.  Can  any  creature 
loose  his  eternal  and  almighty  grasp,  and  pluck  out  those  whom  the 
Father  hath  a  mind  to  keep  ? 

We  do  not  plead  for  any  wild  assurance  and  certainty  of  persever 
ance;  we  do  not  say  that  they  that  neglect  means,  or  grieve  the  Spirit, 
and  do  what  they  list,  are  sure  that  they  shall  not  miscarry  ;  that  is 
against  the  nature  of  God's  dispensation,  and  the  nature  of  this  assur 
ance,  and  therefore  but  a  vain  cavil,  It  is  against  the  nature  of  God's 
dispensation  ;  whom  he  maketh  to  persevere,  he  maketh  them  to  per 
severe  in  the  use  of  means.  Hezeldah  had  assurance  from  God  of  life 
for  fifteen  years,  yet  he  taketh  a  lump  of  figs,  and  applieth  it  as  a 
plaster  to  the  boil,  Isa.  xxxviii.  5,  with  21.  More  clearly,  Acts 
xxvii.  31,  '  All  shall  come  to  land ; '  but,  '  Except  ye  abide  in  the  ship 
ye  cannot  be  safe.'  We  are  sure  of  life  as  long  as  God  hath  any  ser- 

1  '  Oik  tyi)  iW  p)j  dpy-riffy,  dXX'  wore  pi)  €K\lTreit>  TTJV  irlffriv  (rov.'—Ckrysost. 


VER.  1J  UPON  THE  EPISTLE  OF  JUDE.  45 

vice  to  do  for  us,  yet  we  are  bound  to  get  food  and  raiment,  and  to  use 
all  means  to  preserve  life.  This  was  Satan's  cavil  against  God's  pro 
tection  over  Christ,  Thou  art  sure  not  to  fall,  therefore  neglect  means, 
cast  thyself  upon  danger,  Mat.  iv.  9, 10.  You  learn  this  doctrine  from 
the  devil ;  thou  mayset  do  what  thou  list,  thou  art  sure  to  be  safe ;  it 
is  the  devil's  divinity.  Again,  it  is  against  the  nature  of  this  assur 
ance  ;  he  that  hath  tasted  God's  love  in  God's  way  cannot  reason  so. 
A  child  that  hath  a  good  father  that  will  not  see  him  perish,  shall  he 
waste  and  embezzle  his  estate  lie  careth  not  how  ?  A  wicked  child 
may  presume  thus  of  his  father  (though  it  be  very  disingenuous) 
because  of  his  natural  interest  and  relation  to  his  father  ;  the  kind 
ness  which  he  expecteth  is  not  built  upon  moral  choice,  but  nature  : 
but  a  child  of  God  cannot,  because  he  cannot  grow  up  to  this  certainty 
but  in  the  exercise  of  grace ;  it  is  begotten  and  nourished  by  godly 
exercises  ;  and  the  thing  itself  implieth  a  contradiction ;  this  were  to 
fall  away  because  we  cannot  fall  away.  You  may  as  soon  say  that  the 
fire  should  make  a  man  freeze  with  cold,  as  that  certainty  of  persever 
ance  in  grace  should  make  us  do  actions  contrary  to  grace. 

Again,  we  do  not  say  that  a  believer  is  so  sure  of  his  conservation  in 
a  state  of  grace,  as  that  he  needeth  not  to  be  wary  and  jealous  of  him 
self  :  1  Cor.  x.  12,  '  Let  him  that  standeth  take  heed  lest  he  fall/ 
There  is  a  fear  of  caution,  as  well  as  a  fear  of  diffidence  and  distrust ; 
and  there  is  a  great  deal  of  difference  between  weakening  the  security 
of  the  flesh,  and  our  confidence  in  Christ.  None  more  apt  to  suspect 
themselves  than  they  that  are  most  sure  in  God,  lest  by  improvidence 
and  unwatchfulness  they  should  yield  t6  corruption.  Christ  had 
prayed  that  Peter's  faith  might  not  fail,  yet  together  with  the  other 
apostles  he  biddeth  him  watch,  Luke  xxii.  40-46.  The  fear  of  God  is 
a  preserving  grace,  and  taken  into  the  cdvenant :  Jer.  xxxii.  40,  *  I 
will  put  my  fear  into  their  hearts,  and  they  shall  not  depart  from  me.' 
This  is  a  fear  which  will  stand  with  faith  and  certainty;  it  is  a  fruit  of 
.the  same  Spirit,  and  doth  not  hinder  assurance,  but  guard  it;  it  is  a 
fear  that  maketh  us  watchful  against  all  occasions  to  sin  and  spiritual 
distempers,  that  we  may  not  give  offence  to  God :  as  an  ingenuous 
man  that  hath  an  inheritance  passed  over  to  him  by  his  friend  in 
court  is  careful  not  to  offend  him. 

Again,  this  certainty  of  our  standing  in  grace  doth  not  exclude 
prayer  :  Luke  xxii.  46,  '  Watch  and  pray,  that  ye  enter  not  into 
temptation.'  Perseverance  is  God's  gift,  and  it  must  be  sought  in 
God's  way ;  by  Christ's  intercession,  to  preserve  the  majesty  of  God, 
and  by  our  prayers,  that  we  may  constantly  profess  our  dependence 
upon  God,  and  renew  our  acquaintaince  with  him  ;  besides,  by  asking 
blessings  in  prayer,  we  are  the  more  warned  of  our  duty;  it  is  a  means 
to  keep  us  gracious  and  holy.  As  those  that  converse  often  with  kings 
had  need  be  decently  clad,  and  go  neat  in  their  apparel,  so  he  that 
speaketh  often  to  God  is  bound  to  be  more  holy,  that  he  may  be  the 
more  acceptable  to  him. 

Again,  it  is  not  a  discontinued,  but  a  constant  perseverance  that  we 
plead  for ;  not  as  if  an  elect  person  could  be  quite  driven  out  of  the 
state  of  grace,  though  he  be  saved  at  length ;  he  cannot  fall  totus  a 
toto  in  totum,  the  whole  man  with  full  consent,  from  all  grace  and 


46  AN  EXPOSITION,  WITH  NOTES,  [  VER.  1 . 

godliness ;  he  may  sin  foully,  but  not  fall  off  totally,  no  more  than 
finally;  there  is  something  that  rernaineth,  a  seed,  an  unction,  a  root 
in  a  dry  ground,  that  will  bud  and  scent  again.  Briefly,  true  grace 
shall  never  utterly  be  lost,  though  it  be  much  weakened,  but  in  the  use 
of  means  it  shall  constantly  be  preserved  to  eternal  life. 

Once  more,  and  I  have  done  with  the  state  of  the  question.  God 
doth  not  only  require  the  condition  of  standing,  or  continuing  in  the 
exercise  of  grace,  but  give  it  infallibly.  The  precepts  of  the  covenant 
of  grace  are  also  promises:  Heb.  viii.  10,  '  This  is  the  covenant  that  I 
will  make  with  the  house  of  Israel,'  &c.,  where  all  the  articles  carry 
the  form  of  promises.  God  undertaketh  to  fulfil  our  part  in  us  when 
we  submit  to  the  covenant.  So  Jer.  xxxii.  40,  '  I  will  put  my  fear  into 
their  hearts/  &c.  If  there  be  any  breach,  it  must  be  from  our  depart 
ing  from  God,  or  God's  departing  from  us.1  Now  God  never  departeth, 
his  love  never  permitteth  him  to  repent  of  giving  his  fear  and  putting 
his  grace  into  our  hearts;  but  all  the  fear  is  our  departing  from  God. 
So  some  say,  God  will  not  depart  from  us,  if  we  be  not  wanting  to  our 
selves.  And  Bernard  observed  that  our  own  flesh  is  not  mentioned, 
Eom.  viii.,  '  What  shall  separate  us  from  God  ? '  &c.  Soli  eum 
deserere  possumus  proprid  voluntate — our  own  will  may  separate  us  and 
withdraw  us  from  God.  And  the  Remonstrants :  Though  God  doth 
not  repent  doni  dati,  of  what  he  hath  given,  yet  we  may  repent  doni 
accepti  et  retenti,  of  what  we  have  received,  and  grow  weary  of  the 
service  of  God.  But  all  is  answered  by  God's  undertaking  in  the 
covenant :  '  I  will  put  my  fear  into  their  hearts,  that  they  shall  not 
depart  from  me/  He  will  give  faith,  and  love,  and  fear,  bestow  and 
continue  such  graces  as  dispose  the  soul  to  perseverance. 

2.  The  grounds  of  certainty,  by  which  it  may  appear  that  we 
shall  be  preserved  in  that  state  of  grace  unto  which  we  are  called 
in  Jesus  Christ.  The  grounds  are  many ;  put  them  altogether,  and 
you  may  easily  spell  out  of  them  the  perseverance  of  the  saints. 

[1.]  There  are  some  grounds  on  God  the  Father's  part ;  there  is  his 
everlasting  love  and  all-sufficient  power.  His  everlasting  love.  God 
doth  not  love  for  a  fit,  but  for  ever,  '  From  everlasting  to  everlasting,' 
Ps.  ciii.  17,  before  the  world  was,  and  when  the  world  is  no  more. 
God's  love  is  not  founded  upon  any  temporal  accident,  but  on  his  own 
counsel,  in  which  there  can  be  no  change,2  because  the  same  reasons 
that  moved  him  to  choose  at  first  continue  for  ever.  God  never  re 
pented  in  time  of  what  he  purposed  before  all  time  :  Rom.  xi.  29, '  His 
gifts  and  calling  are  without  repentance/  By  gifts  he  meaneth  such 
as  are  proper  to  the  elect ;  and  by  calling,  effectual  calling  ;  such  is 
KCITO,  TTpoBea-iv,  according  to  his  eternal  purpose ;  of  these  he  never 
repents.  The  fruits  of  repentance  in  men  are  shame  and  sorrow  ;  now 
God  is  never  ashamed  of  his  choice,  nor  sorry  for  his  choice,  so  as  to 
wish  it  undone.  And  then  the  other  ground  is  his  all-sufficient  power. 
Almightiness  is  engaged  in  the  preservation  of  grace  by  his  eternal 
love  and  will,  John  x.  28, 29.  Can  they  pluck  Christ  from  the  throne  ? 
are  they  stronger  than  Christ's  Father  ? 

1  God's  love  will  not  let  him  depart  from  us,  Isa.  liv.  10,  and  fear  will  not  let  us 
depart  from  God. 

a  •  'AptTdeerov  TT)S  povMjs.'—Hd.  vi.  17. 


VSR.  1.]  UPON  THE  EPISTLE  OF  JUDE.  47 

[2.]  There  are  grounds  on  Christ's  part ;  his  everlasting  merit,  and 
close  union  between  him  and  us,  and  constant  intercession.  For  his 
merit,  see  Heb.  ix.  12.  He  is  *  entered  into  the  holy  place,  having 
obtained  an  eternal  redemption  for  us.'  Legal  expiations  did  but  last 
from  year  to  year,  but  Christ's  merit  for  ever  and  ever ;  his  redemption 
is  eternal,  not  only  as  it  is  of  use  in  all  ages  of  the  church,  but  in 
respect  of  every  particular  saint.  Those  who  are  once  redeemed  by 
Christ,  they  are  not  redeemed  for  a  time,  so  as  to  fall  away  again  ; 
that,  would  argue  that  the  virtue  of  Christ's  blood  was  spent,  and  could 
preserve  them  no  longer  ;  but  they  are  for  ever  kept  to  salvation.  So 
Heb.  x.  14,  *  By  one  offering  he  hath  perfected  for  ever  them  that  are 
sanctified.'  He  hath  not  only  purchased  a  possibility  of  salvation,  but 
all  that  we  need  to  our  full  perfection ;  it  is  not  for  a  certain  time,  but 
for  ever.  Then  there  is  a  close  union  between  him  and  us ;  this  is  the 
notion  of  the  text,  'preserved  in  Christ/  Look,  as  it  is  impossible  to  sever 
the  leaven  and  the  dough,  when  they  are  once  mingled  and  kneaded  to 
gether,1  so  Christ  and  a  believer,  when  they  are  united  together,  there  is 
no  parting  more.  Can  Christ's  mystical  body  be  maimed,  or  lose  a  joint  ? 
Then  his  constant  intercession  ;  that  is  another  ground,  a  copy  of  which 
we  have  in  the  17th  of  John,  where  he  saith,  '  Keep  them  through  thy 
name,'  &c.,  and  *  Keep  them  from  the  evil/  &c.  See  Heb.  vii.  25, 
'  He  is  able  to  save  to  the  uttermost  those  that  come  to  God  by  him, 
for  he  liveth  for  ever  to  make  intercession  for  them.'  He  is  interceding 
with  God,  that  the  merit  of  his  death  may  be  applied  to  us ;  and  what 
is  that  ?  Salvation  '  to  the  uttermost,'  or  '  to  the  end/  et?  TO  reA-o?. 
The  heirs  of  salvation  need  not  fear  miscarrying.  Jesus  Christ,  who 
is  the  testator,  who  by  will  and  testament  made  over  the  heritage  to 
them,  he  also  is  the  executor,  he  liveth  for  ever  to  see  his  own  will 
executed ;  he  died  once  to  make  the  testament,  and  he  liveth  for  ever 
to  see  it  made  good.  Whenever  we  are  in  danger,  he  is  entreating  his 
Father  for  supports  and  assistances  of  grace. 

[3.]  On  the  Spirit's  part  there  is  a  continued  influence,  so  as  to  main 
tain  the  essence  and  seed  of  grace.  The  Father's  love  is  continued  by 
the  merit  of  Christ,  that  he  may  not  depart  from  us  ;  and  we  are  pre 
served  by  the  Spirit  of  Christ,  that  we  may  not  depart  from  him.  He 
doth  not  only  put  into  our  hearts  faith,  fear,  love,  and  other  graces  at 
first,  but  he  maintaineth  and  keepeth  them,  that  the  fire  may  never  go 
out.  Our  hearts  are  his  temple,  and  he  doth  not  love  to  leave  his 
dwelling-place.  And  besides,  in  the  economy  of  salvation,  it  is  his 
office  to  glorify  Christ  as  his  vicegerent,  and  to  be  our  comforter; 
therefore,  with  respect  to  the  honour  of  Christ,  and  the  comfort  of  be 
lievers,  he  preserveth  and  maintaineth  that  grace  that  is  once  really 
wrought  in  our  hearts.  To  preserve  the  glory  of  Christ  thus,  Christ, 
you  know,  hath  received  a  charge  from  the  Father  to  '  lose  nothing/ 
John  vi.  39,  neither  body  nor  soul— nothing  that  belongeth  to  an  elect 
person.  Now,  that  he  may  be  true  to  his  trust,  he  sendeth  the  Spirit 
as  his  deputy  or  executor,  that  his  merit  may  be  fully  applied.  It  is 
for  the  honour  of  Christ,  that  wherever  the  work  is  begun,  wherever  he 
hath  been  an  author,  there  he  may  be  a  finisher  also,  Heb.  xii.  2.  It 
was  said  of  the  foolish  builder,  that  he  '  began,  and  was  not  able  to 

1 '  Sicut  impossible  est  massam  a  pasta  separare,'  &c. — Luther. 


48  AN  EXPOSITION,  WITH  NOTES,  [VEB.  1. 

make  an  end.'  This  dishonour  can  never  be  cast  upon  Christ,  because 
of  the  power  and  faithfulness  of  the  Spirit ;  he  doth  /caTepyd&o-eai, 
Phil.  i.  6,  '  go  through '  with  the  work  which  he  hath  begun  ;  the 
Spirit  is  to  fit  vessels  for  glory.  He  doth  not  use  to  leave  them  half 
carved  ;  he  is  faithful  to  Christ,  as  Christ  is  to  his  Father.  The 
Father  chooseth  the  vessels,  Christ  buyeth  them,  and  the  Spirit  carveth 
and  fitteth  them,  that  they  may  be  vessels  of  praise  and  honour.  But 
this  is  not  all.  He  preserveth  and  continueth  us  in  the  state  of  grace 
as  our  Comforter  ;  by  working  grace  he  puts  us  into  an  expectation  of 
glory  and  happiness,  and  to  make  it  good  he  carrieth.  on  the  work 
without  failing  ;  therefore  grace  is  called  '  the  first-fruits  of  the  Spirit,' 
Eom.  viii.  24,  and  *  the  earnest  of  the  Spirit/  2  Cor.  i.  22,  and  v.  6,  for 
it  hath  a  double  use,  to  be  a  taste  and  a  pledge.  It  is  a  taste  to  show 
us  how  good  eternal  life  is  ;  and  a  pledge  to  show  us^  how  sure  it  is. 
The  first  degree  of  regeneration  is  of  this  nature ;  it  is  an  earnest,  or 
gage,  assuring  us  of  a  more  perfect  enjoyment — the  livery  and  seisin 
of  glory  to  come.  As  soon  as  a  real  change  is  wrought,  the  Spirit  of 
God  doth  give  us  earnest ;  and  will  God  lose  his  earnest  ?  will  he  give 
us  a  pledge,  and  fail  our  expectation  ?  Surely  no. 

Let  us  now  come  to  application. 

Use.  1.  It  presseth  us  to  persevere  with  the  more  care.  It  is  no 
unreasonable  inference  :  see  1  John  ii.  27,  28, '  Ye  shall  abide  in  him  ; 
and  now  little  children  abide  in  him;'  Since  we  have  so  many 
advantages  of  standing,  let  us  not  fall  away.  Oh !  how  great  will 
your  sin  be,  if  you  should  miscarry  and  dishonour  God !  We  pity  a 
child  that  falleth  when  it  is  not  looked  after ;  but  when  a  froward 
child  wresteth  and  forceth  itself  out  of  the  arms  of  the  nurse,  we  are 
angry  with  it.  You  have  more  reason  to  stand  than  others,  being 
brought  into  an  unchangeable  state  of  grace  ;  being  held  in  the  arms 
of  Christ,  God  will  be  very  angry  with  your  slips  and  failings.  Mercy 
holdeth  you  fast,  and  you  seek  to  wrest  yourselves  out  of  mercy's 
arms.  None  can  sin  as  you  do,  with  such  frowardness,  with  such 
dishonour  to  God;  you  disparage  the  Spirit's  custody,  the  merit  of 
Christ,  and  the  mercy  of  the  Father.  See  Heb.  iv.  1,  '  Let  us  there 
fore  fear,  a  promise  being  left  to  us  of  entering  into  his  rest,  lest  any 
should  seem  to  come  short  of  it.'  Look,  as  some  seem  to  stand  that 
do  not,  so  some  seem  to  fall  utterly  that  do  not.  A  child  of  God 
indeed  cannot  come  short,  but  he  should  not  seem,  that  is,  give  any 
appearance  of  coming  short.  When  our  religious  course  is  inter 
rupted,  and  we  give  way  to  sin  and  folly,  that  is  a  seeming  to  come 
short,  and  so  you  bring  a  scandal  upon  the  love  of  God,  as  if  it  were 
changeable  ;  upon  the  merit  of  Christ,  as  if  it  were  not  a  perfect 
merit.  Scandalous  professors  make  Arminians  ;  in  an  age  of  defec 
tion,  no  wonder  if  men  plead  for  the  apostasy  of  the  saints. 

Use  2.  If  you  fall  through  weakness,  be  not  utterly  dismayed.  As 
the  spinster  leaveth  a  lock  of  wool  to  draw  on  the  next  thread,  so 
there  is  somewhat  left.  When  you  are  departed  from  God,  you  have 
more  holdfast  upon  him  than  another  sinner  ;  a  child,  though  a  pro 
digal  :  go  to  him  and  say,  Father.  David  pleadeth  the  relics  of  grace 
yet  left,  Ps.  cxix.  176,  '  I  have  gone  astray  like  a  sheep ;  seek  thy 
servant,  for  I  do  not  forget  my  commandments;'  as  if  he  had  said, 


TEE.  1.]  UPON  THE  EPISTLE  OF  JUDE.  49 

Lord,  I  have  sinned  through  weakness,  but  I  hope  there  is  some  grace 
left,  some  bent  of  heart  towards  thee.  So  the  church,  Isa.  Ixiv.  8,  9, 
*  Now,  0  Lord,  thou  art  our  father,'  &c.  Yea,  God  is  angry  when  we 
do  not  plead.  So  Jer.  iii.  4, '  Wilt  thou  not  cry,  Thou  art  my  father?' 
&c.  You  have  an  interest,  though  you  have  been  disobedient.  Thus 
do,  and  your  falls  will  be  an  advantage ;  as  you  have  seen  men  go 
back  to  fetch  their  leaps  more  commodiously. 

Use  3.  When  you  stand,  let  it  excite  you  to  love  and  thankfulness. 
Nothing  maketh  the  saints  love  God  more  than  the  unchangeableness 
of  his  love.  When  they  see  themselves  safe  in  the  midst  of  weak 
nesses  and  Satan's  daily  assaults,  it  doth  much  endear  God  to  their 
souls.  Certainly  Daniel  was  much  affected  with  his  preservation  in 
the  lions'  den,  when  he  saw  the  lions  ramping  and  roaring  about  him, 
and  yet  restrained  with  the  chains  of  providence,  that  they  could  do 
him  no  harm.  So  the  children  of  God  must  needs  love  their  pre 
server  when  they  consider  what  dangers  are  round  about  them,  how 
little  they  subsist  by  their  own  strength,  1  Sam.  ii.  9,  and  how  much 
they  have  done  a  thousand  times  to  cause  God  to  withdraw  his  Spirit 
from  them  ;  and  therefore  the  great  argument  why  the  saints  do  love 
and  praise  him  is  not  only  the  freedom  of  his  grace,  but  the  unchange 
ableness  and  constancy  of  it :  '  His  mercy  endureth  for  ever  ; '  it  is  several 
times  repeated,  Ps.  cxxxvi.  So  Ps.  cvi.  1,  '  Praise  ye  the  Lord  ;  O  give 
thanks  unto  the  Lord,  for  he  is  good,  for  his  mercy  endureth  for  ever.' 
No  form  is  more  frequent  in  the  mouths  of  the  saints :  and  good  reason  ; 
for  alas  !  if  we  were  left  to  ourselves,  we  should  damn  ourselves  every 
hour.  We  have  a  '  revolting  heart,'  Jer.  v.  23,  xiv.  10.  We  are 
like  glasses  without  a  bottom  ;  as  soon  as  they  are  out  of  hand  they 
are  broken ;  we  cannot  stand  of  ourselves  :  and  we  have  a  restless 
enemy,  that  desireth  to  toss  us  and  vex  us,  as  wheat  is  tossed  from 
sieve  to  sieve,  Luke  xxii.  31 ;  and  we  have  often  forfeited  God's  pro 
tection,  and  grieved  him  day  by  day.  Were  it  not  for  everlasting 
mercy,  what  would  become  of  us  ?  Certainly  they  that  do  not  love 
God  for  their  preservation,  they  are  not  sensible  of  their  condition  in 
the  world.  What  a  naughty  heart  they  carry  about  with  them  I  It  is 
a  miracle  that  ever  grace  should  be  preserved  there,  where  there  is  so 
much  pride,  love  of  pleasures,  worldly  cares,  brutish  lusts  ;  that  such 
a  heavenly  plant  can  thrive  in  the  midst  of  so  many  weeds.  And 
what  a  busy  devil  they  have  to  do  withal,  who  watcheth  all  advan 
tages,  as  a  dog  that  standeth  waving  his  tail  (it  is  Chrysostom's  com 
parison)  and  expecting  a  bit ;  and  his  envy  and  malice  is  most  bent 
against  them  that  have  most  grace.  Finally,  they  do  not  consider 
that  the  world  is  full  of  snares  and  dangerous  allurements  ;  for  if  they 
did,  they  could  not  choose  but  fall  a-blessing  of  God  for  Jesus  Christ, 
who  yet  fasteneth  them  as  a  nail  in  the  holy  place.  I  remember  one  of 
the  fathers  bringeth  in  the  flesh  saying,  Ego  deficiaih,  I  will  surely 
fail  and  miscarry ;  and  the  world  Ego  decipiam,  I  will  deceive  them 
and  entice  them  ;  and  Satan,  Ego  eripiam,  I  will  snatch  them  and 
carry  them  away ;  and  God  saith,  Ego  custodmm,  I  will  keep  them, 
'  I  will  never  fail  them  nor  forsake  them  ;'  and  there  lieth  our  safety 
and  security. 

Use  4.  It  informeth  us  that  if  any  fall  often,  constantly,  frequently, 

VOL.  V.  D 


50  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

easily,  they  have  no  interest  in  grace  :  1  John  iii.  9,  '  He  that  is  born 
of  God  sinneth  not,'  ov  TTOLGL  a^aprlav,  he  makes  not  a  trade  of  sin ; 
that  is  the  force  of  the  phrase.  God's  children  slip  often,  but  not 
with  such  a  frequent  constant  readiness  into  the  same  sin.  As  fair 
meadows  may  be  everflown,  but  marsh  ground  is  drowned  with  the 
return  of  every  tide,  so  are  wicked  men  carried  away  with  every 
return  of  the  temptation ;  therefore  he  that  liveth  in  a  course  of  pro- 
faneness,  worldliness,  drunkenness,  his  '  spot  is  not  as  the  spot  of  God's 
children.'  You  are  tried  by  your  constant  course  and  walk,  Eom. 
viii.  1.  What  is  your  road  ?  what  do  you  do  constantly,  easily,  fre 
quently  ?  I  except  only  those  sins  which  are  of  usual  incidence  and 
sudden  surreption ;  as  sudden  stirrings  of  passion  in  a  choleric  temper, 
and  vanity  of  thoughts,  and  distractions  in  duties,  &c.  And  yet  for 
these  a  man  should  be  the  more  humble  and  watchful ;  if  they  be  not 
felt  and  striven  against,  and  mourned  for,  it  is  a  bad  sign. 

Use  5.  It  provoketh  us  to  get  an  interest  in  such  a  sure  condition. 
Be  not  contented — (1.)  With  outward  happiness;  things  are  worthy 
according  to  their  duration.  Nature  hath  such  a  sense  of  God's  eter 
nity,  that  the  more  lasting  things  are,  it  accounteth  them  the  better. 
An  immortal  soul  must  have  an  eternal  good.  Now  all  things  in  the 
world  are  frail  and  pass  away,  therefore  called  '  uncertain  riches,'  1 
Tim.  vi.  17.  It  is  uncertain  whether  we  shall  get  them,  and  uncertain 
whether  we  shall  keep  them,  and  uncertain  whether  we  shall  live  to 
enjoy  them  if  they  stay  with  us.  All  of  this  side  grace  is  uncertain ; 
these  things  are  usually  blasted  in  their  flower  and  beauty,  as  Herod 
was  stricken  in  the  midst  of  all  his  royalty :  so  that  a  man  may  out 
live  his  happiness,  which  is  the  greatest  misery ;  or  at  least  it  must 
terminate  with  death ;  there  is  no  use  of  wealth  in  the  other  world. 
But  now  '  the  better  part  can  never  be  taken  from  us/  Luke  x.  42  ; 
and  by  seeking  that  we  may  have  other  things  with  a  blessing,  Mat. 
vi.  33.  (2.)  Eest  not  in  gifts,  they  are  for  the  body  rather  than  the 
person  that  hath  them  ;  as  many  are  carnal,  and  yet  come  behind  in 
no  gift.  God  useth  them  like  negroes,  to  dig  in  the  mines  of  know 
ledge,  that  others  may  have  the  gold.  Judas  could  cast  out  devils, 
and  yet  afterward  was  cast  out  among  devils  ;  see  1  Cor.  xii.  31.  The 
apostle  had  discoursed  largely  of  gifts,  and  then  concludeth  thus : 
'  But  yet  I  show  you  a  more  excellent  way ;'  and  what  is  that  ?  Grace 
that  abideth  and  endureth  for  ever,  as  in  the  next  chapter.  Many 
that  have  great  abilities  to  pray,  preach,  discourse,  yet  fall  away. 
According  to  the  place  which  they  sustain  in  the  body,  so  they  have 
great  gifts  of  knowledge,  utterance,  abilities  to  comfort,  direct,  and 
instruct  others,  to  answer  doubts,  to  reason  and  argue  for  God,  for 
conference  and  holy  discourse,  and  yet  fall  foully ;  as  those  Heb.  vi.  4, 
are  said  to  be  '  partakers  of  the  Holy  Ghost ;'  that  is,  to  have  a  great 
share  of  church  gifts.  Nay,  this  is  not  all ;  gifts  themselves  wither 
and  vanish  when  the  bodily  vigour  is  spent :  *  The  glory  of  a  man  is 
as  the  flower  of  the  grass/  1  Peter  i.  24.  By  the  glory  of  a  man  is 
meant  whatever  excellency  we  have  by  nature,  wit,  knowledge,  strength 
of  natural  parts,  as  well  as  wealth  and  riches.  Many  times  we,  like 
the  dry  stalk,  remaineth1  when  the  flower  is  gone;  nothing  but  the 

1  Qu.  '  we  are  like  the  dry  stalk  remaining '  ?  — ED. 


.  1.]  UPON  THE  EPISTLE  OF  JUDE.  51 

gracious  work  of  the  Spirit  will  last  for  ever.  (3.)  Seeming  and 
unsound  grace,  as  false  faith,  such  as  beginneth  in  joy,  will  end  in 
trouble;1  it  easeth  you  for  the  present,  but  you  shall  lie  down  in 
sorrow.  General  probabilities,  loose  hopes,  uncertain  conjectures, 
vanishing  apprehensions  of  comfort,  all  these  things  soon  come  to 
nothing.  The  planting  of  true  faith  is  troublesome  at  first,  but  it 
leadeth  to  true  comfort ;  otherwise  you  may  look  upon  the  gospel  with 
some  kind  of  delectation  for  a  while,  as  thorns  may  blaze  under  the 
pot  though  they  cannot  keep  in  the  fire :  therefore  do  not  rest  in 
'  tasting  the  good  word,'  Heb.  vi.  5,  in  some  slight  and  transitory  com 
fort.  Again,  there  is  formal  profession.  Many  may  '  begin  in  the 
Spirit '  and  '  end  in  the  flesh/  Gal.  iii.  3.  A  man  may  seem  to  him 
self  and  to  the  church  of  God  to  have  true  grace ;  he  may  profess  the 
truth, '  escape  the  pollutions  of  the  world/  that  is,  foul  gross  sins ;  yea, 
and  all  this  not  out  of  a  carnal  aim,  but  out  of  a  slight  and  insufficient 
touch  of  the  truth  upon  the  conscience,  and  yet  fall  away,  like  the  corn 
in  the  stony  ground,  that  grew  up,  but  had  no  root.  But  much  more, 
Christians,  will  that  form  which  is  taken  up  out  of  private  aims  fail 
and  miscarry.  God  delighteth  to  take  off  the  mask  and  disguise  of  a 
hypocrite  by  letting  him  fall  into  some  scandalous  sin,  or  by  changing 
the  times  and  posture  of  affairs,  or  by  sending  a  storm.  Paint  is  soon 
washed  off :  therefore  rest  not  in  these  outward  and  superficial  changes, 
till  solid  and  substantial  grace  be  wrought  in  you. 

Use  6.  Is  comfort  to  God's  children :  grace  is  sure,  and  the  privi 
leges  of  it  are  sure.  Grace  itself  is  sure  ;  through  your  folly  it  may 
be  nigh  unto  death,  but  cannot  die.  This  is  the  advantage  of  spiritual 
comforts,  that  they  do  not  only  satisfy  our  desires,  but  secure  us 
against  our  fears.  The  redeemed  of  the  Lord  have  '  an  everlasting 
joy/  Isa.  xxxv.  10.  Once  in  Christ,  and  for  ever  preserved  in  Christ. 
Grace  would  be  little  better  than  temporal  things  if  it  did  yield  but  a 
temporary  refreshing.  They  weaken  Christian  comfort  that  make 
believers  walk  with  Christ  like  dancers  upon  a  rope,  every  moment  in 
fear  of  breaking  their  necks.  This  is  the  comfort  of  a  gracious  heart, 
that  as  nothing  shall  altogether  cut  him  off  from  enjoying  God,  so 
nothing  shall  utterly  make  him  cease  to  love  God.  The  children  of 
God  would  be  troubled  if  grace  should  fail,  though  their  privileges 
should  not  be  cut  off ;  you  are  sure  of  both ;  for  as  grace  is  sure,  so 
are  also  the  privileges  of  grace.  This  was  figured  under  the  law  ;  an 
Israelite  could  never  wholly  alienate  his  inheritance  and  title  to  the 
land :  Lev.  xxv.  23,  '  His  title  to  the  land  shall  not  be  cut  off,  nor  sold 
for  ever/  This  was  a  type  of  our  spiritual  inheritance  in  Christ, 
which  cannot  be  alienated  from  us  ;  he  might  for.  a  while  pass  it  away, 
but  it  was  to  return  again  ;  so  those  that  are  made  co-heirs  with 
Christ  are  never  disinherited.  It  is  true  we  forfeit  it  by  the  merit  of 
our  actions,  but  God  doth  not  take  the  advantage  of  every  offence. 
It  is  true  we  lose  the  evidences  that  are  in  our  keeping,  peace  of  con 
science,  and  joy  in  the  Holy  Ghost ;  but  the  estate  itself  is  indefea 
sible,  and  cannot  be  made  away  from  us.  Sometimes  we  are  under  a 
kind  of  sequestration,  and  there  is  a  suspension  of  comfort  and  grace ; 

1  Hymeneus  and  Alexander  are  said  to  make  shipwreck  of  faith,  that  is,  false  faith, 
1  Tim.  i.  19,  20. 


52  AN  EXPOSITION,  WITH  NOTES,  [VER.  1. 

as  the  Israelite  might  make  away  his  inheritance  for  a  time  ;  but  we 
shall  recover  possession  again,  though  not  by  ourselves,  yet  by  our 
Goel,  our  kinsman,  or  him  that  is  next  of  blood.     As  under  the  law,  if 
a  person  were  not  able  to  redeem  the  inheritance,  the  kinsman  was  to 
redeem  it ;  so  Jesus  Christ,  our  kinsman  after  the  flesh,  he  is  our 
Goel,  he  interposeth  by  his  merit,  and  reconcileth  us  to  God.     Well, 
then,  you  see  grace  is  kept,  and  the  privileges  of  grace  are  kept  in 
Christ.     But  now,  because  comforts  are  never  prized  but  in  their  sea 
son,   and  men  that  have  not  been  exercised  in  spiritual   conflicts 
nauseate  these  sweet  truths,  they  know  not  what  it  is  to  be  left  to 
uncertainty  when  troubles  come  like  waves,  one  in  the  neck  of  another ; 
therefore  let  us  see  when  this  truth  will  be  most  sweet  and  seasonable. 
(1.)  In  great  troubles,  when  God  seemeth  to  hide  his  face.    Oh  !  how 
sweet  is  it  to  hear  him  say,  *  I  will  not  forsake  thee  till  I  have  per 
formed  all  that  I  promised  thee/  Gen.  xxviii.  15  ;  all  this  shall  better 
thy  heart  and  hasten  thy  glory.     In  times  of  distress  we  are  apt  to 
think  that  God  hath  cast  us  off,  and  will  never  look  after  us  more, 
though  formerly  we  have  had  real  experiences  of  his  grace.     What  a 
foolish  creature  is  man,  to  weaken  his  assurance  when  he  should  come 
to  use  it !  to  unravel  all  his  hope  and  experiences  in  times  of  trouble, 
which  is  the  only  season  to  make  use  of  them  !     (2.)  In  the  hour  of 
temptation  and  hard  conflicts  with  doubts  and  corruptions.  When  we 
are  sensible  of  the  power  of  sin,  and  how  difficult  it  is  to  remove  it  out 
of  the  heart,  we  are  apt  to  say,  as  David  after  all  his  experiences,  '  I 
shall  one  day  perish  by  the  hand  of  Saul/  1  Sam.  xxvii.  1 ;  and  many 
times  out  of  distrust  give  over  the  combat.    Oh  !  then,  remember  now 
you  are  preserved  in  Christ,  and  that  nothing  shall  separate :  as  Sar- 
cerius  came  to  Camerarius'  wife,  when  she  had  been  exercised  with 
a  long  and  tedious  conflict,  and  read  to  her  the  latter  end  of  the 
8th  of  the  Romans,  she  brake  out  in  triumph,  using  Paul's  words, 
'  Nay,  in  all  these  things  we  are  more  then  conquerors.'    0  Christians  ! 
neither  sin,  nor  devil,  nor  world  can  divide  you  from  Christ ;  for  he 
did  not  only  '  tread  down  Satan/  but  '  under  your  feet/  Rom.  xvi.  20. 
(3.)  In  times  of  great  danger  and  defection,  either  through  error  and 
persecution ;  as  Saunders  trembled  to  think  of  the  fire.  Especially  when 
others  fall  fearfully,  who  were  before  us  in  knowledge  and  profession 
of  zeal  and  piety ;  when  the  first  become  last,  when  glorious  lumi 
naries  are  eclipsed,  and  leave  their  orb  and  station ;  as  the  martyrs 
were  troubled  to  hear  of  the  revolt  of  some  great  scholars  that  had 
appeared  for  the  gospel.    When  Hymeneus  and  Philetus,  two  eminent 
professors,  fell,  there  was  a  great  shaking,  2  Tim.  ii.  18,  '  But  the 
foundation  of  the  Lord  standeth  sure/  &c. ;  that  is  the  comfort  the 
apostle  opposeth  in  such  a  case.     (4.)  In  times  of  disheartening,  be 
cause  of  the  difficulties  of  religion,  when  the  use  of  means  groweth 
troublesome.     To  quicken  you  in  your  Christian  course,  think  of  the 
unchangeableness  of  God's  love.    All  graces  rise  according  to  the  pro 
portion  and  measure  of  faith  ;  loose  hopes  weaken  endeavours :  1  Cor. 
ix.  26,  '  I  run  not  as  one  uncertain/     Those  that  ran  a  race  gave  over 
when  one  had  far  outgone  them,  as  being  discouraged  and  without 
hope.     When  hope  is  broken,  the  edge  of  endeavours  is  blunted.     Go 
on  with  confidence,  you  are  assured  of  the  issue  ;  God  will  bless  you, 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  53 

and  keep  you  to  his  everlasting  kingdom.  (5.)  In  the  hour  of  death. 
When  all  things  else  fail  you,  God  will  not  fail  you  :  this  is  the  last 
brunt ;  do  but  wait  a  little  while,  and  you  will  find  more  behind  than 
ever  you  enjoyed  ;  '  death  shall  not  separate  : '  as  Olevian  comforted 
himself  with  that,  Isa.  liv.  10,  '  The  hills  and  mountains  may  depart, 
but  my  loving-kindness  shall  not  depart  from  you/1  Being  in  the 
agonies  of  death,  he  said,  Sight  is  gone,  speech  and  hearing  is  depart 
ing,  feeling  is  almost  gone,  but  the  loving-kindness  of  God  will  never 
depart.  The  Lord  give  us  such  a  confidence  in  that  day,  that  we  may 
die  glorying  in  the  preservation  of  our  Eedeemer. 

Ver.  2.  Mercy  unto  you,  and  peace  and  love  be  multiplied. 

We  are  now  come  to  the  third  thing  in  the  inscription,  and  that  is 
the  form  of  salutation,  delivered,  as  all  apostolical  salutations  are,  in 
the  way  of  a  prayer.  In  which  we  may  observe — (1.)  The  matter  of  the 
prayer,  or  blessings  prayed  for,  which  are  three,  mercy,  peace,  and  love. 
(2.)  The  manner  or  degree  of  enjoyment,  be  multiplied. 

I  begin  with  the  matter,  or  blessings  prayed  for.  It  will  not  be 
altogether  unuseful  to  observe  that  diversity  which  is  used  in  saluta 
tions.  In  the  Old  Testament  peace  was  usually  wished  without  any 
mention  of  grace  ;  as  Ps.  cxxii.  8,  *  For  my  brethren  and  companions' 
sake  I  will  say,  Peace  be  within  thee;'  and  Dan.  vi.  25,  'Peace  be 
multiplied  unto  you.'  But  in  the  times  of  the  gospel,  grace  being 
more  fully  delivered,  that  was  also  added  and  expressed  in  the  forms 
of  salutation.  But  yet  in  the  times  of  the  gospel  there  is  some  variety 
and  difference.  Sometimes  you  shall  meet  with  a  salutation  merely 
civil,  as  James  i.  1,  'To  the  twelve  tribes  ^aipeiv,  greeting;'  so  Acts 
xv.  23,  which  was  the  usual  salutation  among  the  heathen ;  but  most 
usually  it  is  '  grace  and  peace/  Rom.  i.  7 ;  and  in  other  places,  '  grace, 
mercy,  and  peace,'  as  2  John  3  and  1  Tim.  i.  2 ;  and  here  it  diftereth 
from  them  all,  for  it  is  *  mercy,  peace,  and  love.'  And  Causaubon 
observeth  that  the  Greek  fathers,  if  they  wrote  to  a  carnal  man,  they 
would  wish  him  grace,  but  not  peace  ;  if  to  a  godly  man,  they  would 
wish  him  grace  and  peace  too.  To  touch  upon  these  things  is  suffi 
cient.  From  these  blessings  mentioned  in  this  place  I  shall  observe 
something  in  general,  and  then  handle  them  particularly  and  apart. 

First,  In  the  general  consideration  3rou  may  observe : — 
Obs.  1.  That  spiritual  blessings  are  the  best  blessings  that  we  can 
wish  to  ourselves  and  others.  The  apostles  in  their  salutations  do  not 
wish  temporal  felicity,  but  spiritual  grace.  God's  people  pray  for  one 
another  out  of  the  communion  of  the  Spirit,  and  for  themselves  out  of 
a  principle  of  the  divine  nature ;  and  therefore  they  do  not  seek  wealth 
and  honour  for  themselves  or  one  another,  but  increase  of  God's  favour 
and  image.  It  is  true,  nature  is  allowed  to  speak  in  prayer,  but  grace 
must  be  heard  first.  Our  first  and  chiefest  requests  must  be  for  mercy, 
peace,  and  love,  and  then  '  other  things  shall  be  added  to  us,'  Mat.  vi.  33.2 
The  way  to  be  heard  in  other  things  is  first  to  beg  for  grace :  Ps. 
xxi.  4,  '  He  asked  life  of  thee,  and  thou  gavest  him  length  of  days  for 
ever/  Solomon  sought  wisdom,  and  together  with  it  found  riches  and 

1  Vide  Scultetum  in  Isa.  liv. 

2  Upo<TT60-f)<reTcu,  an  additional  supply,  like  paper  and  pack-tread,  which  is  given  over 
and  above  the  bargain. 


54  AN  EXPOSITION,  WITH  NOTES,  [VEB.  2. 

honour  in  great  abundance.     Well,  then,  if  thou  prayest  for  thyself, 
make  a  wise  choice,  beg  for  spiritual  blessings.     So  David  prayeth, 
Ps.  cvi.  4,  '  Kemember  me,  0  Lord,  with  the  favour  that  thou  bearest 
unto  thine  own  people/     Nothing  less  would  content  him  than  favour 
ites'  mercy.     Other  blessings  are  dispensed  out  of  common  pity  to  the 
generality  of  men ;  but  these  are  mercies  privilegiate,  and  given  to 
favourites.     Now,  saith  David,  Of  this  mercy,  Lord.     No  common 
blessing  would  serve  his  turn.     So  Ps.  cxix.  132,  '  Look  upon  me,  and 
be  merciful  to  me,  as  thou  usest  to  do  to  those  that  love  thy  name.' 
Surely  that  which  God  giveth  to  his  people,  that  is  a  better  mercy 
than  that  which  God  giveth  to  his  enemies.     Again,  these  are  mercies 
that  cost  God  dearer.     They  flow  to  you  in  the  blood  of  his  Son  ;  yea, 
they  are  mercies  that  are  better  in  themselves.     Wealth  and  honour 
may  become  a  burden,  yea,  life  itself  may  become  a  burden,  but  not 
mercy,  not  grace,  not  peace  of  conscience  ;  and  therefore  they  are  '  bet 
ter  than  life/  Ps.  Ixiii.  3,  than  wealth,  than  honour.     None  ever  com 
plained  of  too  much  mercy,  of  too  much  love  of  God.     These  are 
blessings  that  swallow  up  other  miseries,  yea,  the  loss  of  other  bless 
ings.     Grace  with  poverty,  it  is  a  preferment,  James  i.  9.     Peace  of 
conscience  with  outward  troubles  is  a  happy  condition.     If  there  be  a 
flowing  of  spiritual  comforts,  2  Cor.  i.  5,  as  there  is  an  ebbing  of  out 
ward  comforts,  we  are  not  much  wronged.     Therefore  first  seek  these 
blessings.     Again,  if  you  pray  for  others,  pray  for  grace  in  the  first 
place.     That  is  an  evidence  of  spiritual  affection.     Carnal  men  wish 
such  things  to  others  as  they  prize  and  affect  themselves ;  so  also  do 
gracious  men,  and  therefore  their  thoughts  run  more  upon  mercy, 
peace,  and  grace  than  wealth  and  honour  and  greatness.     When  a 
man  sendeth  a  token  to  a  friend,  he  would  send  the  best  of  the  kind. 
These  are  the  best  mercies.     If  you  were  to  deal  with  God  for  your 
own  souls,  you  can  ask  no  better.     You  may  ask  temporal  things,  for 
God  'loveth  the  prosperity  of  his  saints;'  but  these  special  blessings 
should  have  the  preferment  in  your  wishes  and  desires  of  good  to 
them,  and  then  you  are  most  likely  to  speed.     Our  Lord  Christ,  in  the 
17th  of  John,  commendeth  the  college  of  the  apostles  to  the  Father  ; 
and  what  doth  he  ask  for  them?  dominion  and  worldly  respect? 
Surely  no ;  nothing  but  preservation  from  evil,  and  sanctification  by 
the  truth.     These  are  the  chiefest  blessings  we  should  look  after  as 
Christians. 

Obs.  2.  Observe,  again,  the  aptness  of  the  requests  to  the  persons  for 
whom  he  prayeth.  '  Those  that  are  sanctified  and  called'  have  still 
need  of  *  mercy,  peace,  and  love.'  They  need  mercy,  because  we  merit 
nothing  of  God,  neither  before  grace  received  nor  afterward.  The 
very  continuance  of  our  glory  in  heaven  is  a  fruit  of  mercy,  not  of 
merit.  Our  obligation  to  free  grace  never  ceaseth.  We  need  also 
more  peace.  There  are  degrees  in  assurance  as  well  as  faith.  There 
is  a  temperate  confidence,  and  there  are  ravishing  delights,  so  that 
peace  needs  to  be  multiplied  also.  And  then  love,  that  being  a  grace 
in  us,  it  is  always  in  progress.  In  heaven  only  it  is  complete.  Take 
it  for  love  to  God  ;  there  we  cleave  to  him  without  distraction  and 
weariness  or  satiety.  God  in  communion  is  always  fresh  and  new  to 
the  blessed  spirits.  And  take  it  for  love  to  the  saints  ;  it  is  only  perfect 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  55 

in  heaven,  where  there  is  no  ignorance,  pride,  partialities,  and  factions 
— where  Luther  and  Zuinglius,  Hooper  and  Ridley,  join  in  perfect 
concert. 

Obs.  3.  Again,  observe  the  aptness  of  these  requests  to  the  times 
wherein  he  prayed,  when  religion  was  scandalised  by  loose  Christians, 
and  carnal  doctrines  were  obtruded  upon  the  church.  In  times  of  de 
fection  from  God,  and  wrong  to  the  truth,  there  is  great  need  of  mercy, 
peace,  and  love.  Of  mercy,  that  we  may  be  kept  from  the  snares  of 
Satan.  Christians,  whence  is  it  that  any  of  us  stand  ?  that  we  are 
found  faithful  ?  It  is  because  we  have  obtained  mercy.  They  would 
'  deceive,  if  it  were  possible,  the  very  elect/  Mat.  xxiv.  24.  Why  is 
it  not  possible  to  deceive  the  elect  as  well  as  others  ?  of  what  mould 
are  they  made  ?  wherein  do  they  differ  from  other  men  ?  I  answer — 
Elective  grace  and  mercy  interposeth  ;  it  is  not  for  any  power  in  them 
selves,  but  because  mercy  hath  singled  them  out,  and  chosen  them  for 
a  distinct  people  unto  God.  And  we  need  peace  and  inward  consola 
tions,  that  we  may  the  better  digest  the  misery  of  the  times  ;  and  love, 
that  we  may  be  of  one  mind,  and  stand  together  in  the  defence  of  the 
truth. 

Obs.  4.  Again,  note  the  aptness  of  the  blessings  to  the  persons  for l 
whom  he  prayeth.  Here  are  three  blessings,  that  do  more  eminently 
and  distinctly  suit  with  every  person  of  the  Trinity  ;  and  I  do  the  rather 
note  it,  because  I  find  the  apostle  elsewhere  distinguishing  these  bless 
ings  by  their  proper  fountains ;  as  Kom.  i.  7,  *  Grace  to  you,  and  peace 
from  God  the  Father,  and  our  Lord  Jesus  Christ.'  Sort  the  blessings 
right ;  there  is  grace  from  the  Father,  and  peace  from  Christ.  So  here 
is  mercy  fiom  God  the  Father,  who  is  called  '  the  Father  of  mercies, 
and  the  God  of  all  comfort/  2  Cor.  i.  3  ;  and  peace  from  the  Son,  for 
'  he  is  our  peace/  Eph.  ii.  14 ;  and  love  from  the  Spirit :  Rom.  v.  5 , 
'  The  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
which  is  given  to  us.'  Thus  you  see  every  person  concurreth  to  our 
happiness  with  his  distinct  blessing. 

Obs.  5.  In  the  next  place,  how  aptly  these  blessings  are  suited  among 
themselves  :  first  mercy,  then  peace,  and  then  love.  Mercy  doth  not 
differ  much  from  that  which  is  called  grace  in  Paul's  epistles,  only 
grace  doth  more  respect  the  bounty  of  God,  as  mercy  doth  our  want 
and  need.  By  mercy,  then,  is  meant  the  favour  and  good-will  of  God 
to  miserable  creatures  ;  and  peace  signifieth  all  blessings  inward  and 
outward,  as  the  fruits  and  effects  of  that  favour  and  good- will ;  more 
especially  calmness  and  serenity  of  conscience,  or  a  secure  enjoying  of 
the  love  of  God,  which  is  the  top  of  spiritual  prosperity.  And  then 
love  sometimes  signifieth  God's  love  to  us  ;  here  I  should  rather  take 
it  for  our  love  to  God,  and  to  the  brethren  for  God's  sake.  So  that 
mercy  is  the  rise  and  spring  of  all,  peace  is  the  effect  and  fruit,  and 
love  is  the  return.  He  beginneth  with  mercy,  for  that  is  the  fountain 
and  beginning  of  all  the  good  things  which  we  enjoy :  higher  than 
love  and  mercy  we  cannot  go,  for  God's  love  is  the  reason  of  itself, 
Deut.  vii.  7,  8  ;  Rom.  ix.  15  ;  Isa.  xlv.  15,  and  we  can  deserve  nothing 
at  God's  hands  but  wrath  and  misery ;  and  therefore  we  should  still 
honour  mercy,  and  set  the  crown  upon  mercy's  head  (as  further  anon)  ; 

1  Qu.  '  to '  ?— ED. 


56  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  2. 

that  which  you  give  to  merit  you  take  from  mercy.  Now  the  next 
thing  is  peace.  Mark  the  order  still ;  without  mercy  and  grace  there 
can  be  no  true  peace  :  Isa.  Ivii.  21,  '  There  is  no  peace,  saith  my  God, 
to  the  wicked  ; '  they  say,  '  Peace,  peace,'  but  my  God  doth  not  say  so. 
Christ  left  his  peace  with  his  own  disciples,  John  xiv.  27,  and  not  as 
worldly  and  external  peace  is  left,  in  the  happiness  of  which  both  good 
and  bad  are  concerned ;  that  is  general,  but  this  is  proper,  confined, 
within  the  conscience  of  him  that  enjoy eth  it,  and  given  to  the  godly. 
It  is  the  Lord's  method  to  pour  in  first  the  '  oil  of  grace,'  and  then  the 
'  oil  of  gladness/  Alas !  the  peace  of  a  wicked  man  it  is  but  a  frisk 
or  fit  of  joy,  whilst  conscience,  God's  watchman,  is  napping  ;  c  stolen 
waters  and  bread  eaten  in  secret,'  Prov.  ix.  17.  The  way  to  true 
peace  is  to  apply  yourselves  to  God  for  mercy  to  be  accepted  in  Christ, 
to  be  renewed  according  to  the  image  of  Christ ;  otherwise  sin  and 
guilt  will  create  fears  and  troubles.  Again,  the  last  thing  is  love ; 
great  privileges  require  answerable  duty.  Mercy  and  peace  need 
another  grace,  and  that  is  love.  It  is  God's  gift  as  well  as  the  rest ; 
we  have  graces  from  God  as  well  as  privileges,  and  therefore  he  beg- 
geth  love  as  well  as  mercy  and  peace  ;  but  it  must  be  our  act,  though 
we  have  the  grace  from  above.  We  would  all  have  mercy  and  peace, 
but  we  are  not  so  zealous  to  have  love  kindled  in  our  hearts.  Mercy, 
peace,  all  this  runneth  downward,  and  respects  our  interest,  but  love, 
that  mounteth  upward,  and  respects  God  himself.  Certainly  they 
have  no  interest  in  mercy,  and  were  never  acquainted  with  true  peace, 
that  do  not  find  their  hearts  inflamed  with  love  to  God  and  a  zeal  for 
his  glory ;  that  as  he  hath  ordered  all  things  for  our  profit,  so  we  may 
order  and  refer  all  things  to  his  glory  and  honour.  Mercy  runneth 
down  from  God,  and  begets  peace  of  conscience,  for  peace  of  conscience 
is  nothing  else  but  a  solid  taste  of  God's  mercy ;  and  peace  of  con 
science  begets  love,  by  which  we  clasp  about  God  again  ;  for  love  is 
nothing  else  but  a  reverberation  or  beating  back  of  God's  beam  upon 
himself,  or  a  return  of  duty  in  the  sense  of  mercy  ;  so  that  God  is 
at  the  beginning  and  ending,  and  either  way  is  the  utmost  boundary 
of  the  soul : l  all  things  are  from  him  and  to  him. 

Secondly,  Let  me  handle  them  particularly  and  apart.  And  first, 
mercy,  which  is  the  rise  and  cause  of  all  the  good  we  have  from  God. 
The  Lord  would  dispense  blessings  in  such  a  way  as  might  beat  down 
despair  and  carnal  confidence.  Man  hath  need  of  mercy,  but  deserveth 
none.  .Despair  would  keep  us  from  God,  and  carnal  confidence  robbeth 
him  of  his  glory ;  therefore,  as  the  Lord  would  not  have  flesh  to  glory, 
so  neither  to  be  cut  off  from  all  hope.  Mercy  salveth  both  ;  we  need 
not  fly  the  sight  of  God  :  *  there  is  mercy  with  him,  why  he  should  be 
feared,7  Ps.  cxxx.  4.  False  worships  are  supported  by  terror ;  but 
God,  that  hath  the  best  title  to  the  heart,  will  gain  it  by  love  and 
offers  of  mercy.  And  we  have  no  reason  to  ascribe  anything  to  our 
selves,  since  mercy  doth  all  in  the  court  of  heaven,  and  not  justice. 
If  you  reckon  upon  a  debt,  you  are  sure  to  miss.  It  is  a  part  of 
God's  supremacy  that  all  his  blessings  should  come  as  a  gift ;  that  he 

1  So  in  the  angel's  song,  Luke  ii.  19,  Glory,  peace,  and  good-will.  All  comes  from 
good-will ;  that  is  the  first  cause,  as  God's  glory  is  the  last  end.  Under  the  law  the  first 
and  the  tenth  were  the  Lord's  ;  the  beginning  and  ending  are  his. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  57 

should  act  freely,  and  entertain  us  as  a  king,  not  as  an  host.  Merit 
taketh  off  something  of  his  royalty  and  supreme  majesty.  Touching 
the  mercy  of  God,  give  me  leave  to  give  you  a  few  observations. 

1.  It  is  the  aim  of  the  whole  scripture  to  represent  God  merciful.1 
It  is  true,  God  is  infinitely  just,  as  well  as  infinitely  merciful ;  but  he 
delighteth  in  gracious  discoveries  of  himself  to  the  creature;    he 
counteth  it  his  glory.     Moses  was  earnest  with  God  to  show  him  his 
glory,  and  then  God  proclaimeth  his  name :  Exod.  xxxiv.  5,  6,  '  The 
Lord,  the  Lord,  merciful  and  gracious,  long-suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity, 
transgression,  and  sin,'  &c.     In  this  description  there  is  more  spoken 
of  his  mercy  than  of  his  justice ;  and,  first,  his  mercy  is  described, 
and  then  his  justice;  for  justice  is  only  added  to  invite  men  to  take 
hold  of  his  mercy,  and  to  show  that  justice  is  never  exercised  but  in 
avenging  the  quarrel  of  abused  mercy.     So  he  is  called  '  a  God  of 
pardon/  Neh.  ix.  17,  as  if  wholly  made  up  of  sweetness.     So  2  Cor. 
i.  3,  he  is  called  Trarrjp  olKTipficov,  '  Father  of  mercies,  and  God  of  all 
consolations/    He  is  a  just  God,  but  he  is  not  called  the  Father  of 
justice.     Mercy  is  natural  to  him ;  he  counteth  it  as  the  proper  fruit 
and  product  of  the  divine  essence. 

2.  Mercy  is  represented  as  his  delight  and  pleasure:    so  Micah 
vii.  18, '  Mercy  pleaseth  him.'     It  is  an  act  exercised  with  complacency. 
Judgment  is  called  his  '  strange  work,'  Isa.  xxviii.  21 .     God  loveth  to 
bless  and  protect ;  to  destroy  is  not  suitable  to  his  disposition ;  it  is  a 
thing  that  he  is  forced  to.     Punitive  acts  in  the  representations  of  the 
word  are  most  against  his  bowels,  drawn  and  extorted  from  him  ;2  as 
Jer.  xliv.  22,  '  The  Lord  could  no  longer  bear  because  of  your  doings  : ' 
their  sins  were  so  clamorous  that  they  would  not  let  God  be  quiet ;  he 
would  bear  no  longer,  unless  they  would  make  an  idol  of  him.     But 
now  all  acts  of  grace  and  favour  are  exercised  with  delight :  '  I  will 
rejoice  over  them  to  do  them  good,'  Jer.  xxxii.  41.     It  is  as  pleasing 
to  God  to  do  it  as  it  is  to  us  to  receive  it.     The  scripture,  after  the 
manner  of  men,  doth  often  represent  a  conflict  in  the  attributes  about 
sinners ;  and  if  mercy  get  the  upper  hand,  it  is  always  with  joy  and 
triumph:  James  ii.  13,  'Mercy  rejoiceth  over  judgment;'  but  if  he 
be  compelled  to  strike,  and  justice  must  be  exercised,  the  scriptures 
represent  a  reluctation  in  his  bowels:    Lam.  iii.  33,  'He  doth  not 
afflict  willingly,  nor  grieve  the  children  of  men  ;'  in  the  original,  'from 
his  heart;'  but  is  like  a  father,  with  a  rod  in  his  hand,  and  tears  in 
his  eyes. 

3.  The  scripture  representeth  God  as  exercising  mercy,  though 
with  some  present  disadvantage  to  his  glory ;  as  mercy  to  the  Nine- 
vites,  though  the  credit  of  his  message  lay  at  stake :  '  Nineveh  shall 
be  destroyed  in  forty  days ;'  yet  God  spared  it,  and  therefore  Jonah, 
in  a  pet,  challengeth  him  for  it :  Jonah  iv.  2,  '  Lord,  was  not  this  my 
saying  when  I  was  in  my  country  ?   for  I  knew  that  thou  wert  a 
gracious  God.'     As  if  he  said,  I  knew  it  would  come  to  this  ;  that  the 
prophets  of  Israel  should  be  disgraced  before  the  men  of  Nineveh ; 
and  to  threaten  judgments  in  his  name  is  to  expose  ourselves  to 

1  '  Id  agit  tota  scriptura,  ut  credamus  Deum  esse  misericordem.' — Luther. 

2  '  Misericordia  suadet  ut  parcam,  peccatorum  clamor  cogit  ut  puniam.' — Salv. 


58  AN  EXPOSITION,  WITH  NOTES,  [VflR.  2. 

derision.  When  we  have  done  our  errand,  free  grace  will  make  us  all 
liars.  To  this  effect  did  he  expostulate  with  God.  God  might  easily 
destroy  sinners  with  much  honour  to  himself  ;  but  he  is  long-suffering, 
even  then  when  his  patience  for  a  while  seemeth  to  impair  the  revenues 
of  heaven.  The  world  suspects  his  being,  the  saints  quarrel  his  justice 
and  question  his  love,  and  all  because  the  wicked  are  prosperous,  and 
God  keepeth  silence.  The  great  stumbling-block  at  which  most  have 
dashed  the  foot  of  their  faith,  is  the  suspension  of  due  judgments. 
What  was  the  effects  of  his  patience  to  them  of  Assyria  and  Babylon  ? 
The  Lord  himself  telleth  you,  Isa.  Hi.  5,  '  My  name  every  day  is 
blasphemed.'  That  was  all  he  got  by  it :  his  people  suffered  in  person, 
and  God  himself  in  his  reputation  ;  all  that  he  got  was  blasphemies, 
and  reproaches,  and  injuries  :  so  Ps.  1.  21,  'I  kept  silence,  and  thou 
thoughtest  that  I  was  every  way  like  thyself ;'  that  was  the  effect — gross 
conceits  of  his  glory  and  essence.  When  judgments  are  quick  and 
speedy,  the  world  is  under  greater  awe,  the  confidence  of  the  saints  is 
strengthened  and  supported,  and  God's  honour  is  more  clear  and  un 
stained  ;  yet,  with  all  these  disadvantages  to  his  glory,  if  we  may  speak  so, 
God  forbeareth.  Certainly  his  heart  is  much  set  upon  the  honour  of  his 
mercy,  that  God  will  glorify  it  though  other  attributes  seem  to  suffer  loss. 

4.  The  scriptures  speak  much  of  his  readiness  to  receive  returning 
sinners.     Though  they  have  done  infinite  wrong  to  his  holiness,  yet 
upon  repentance,  and  as  soon  as  they  begin  to  submit,  mercy  em- 
braceth  and  huggeth  them,  as  if  there  had  been  no  breach :  Luke  xv. 
20, '  I  will  go  to  my  father,'  and  '  the  father  ran  to  meet  him.'    So  Isa. 
Ixv.  24, '  Before  they  call/  &c.     So  Ps.  xxxii.  5/1  said,  and  thou  for- 
gavest/  &c.     So  Jer.  xxxi.  18,  with  20,  '  I  have  heard  Ephraim  be 
moaning  himself,'  &c. ;  and  presently, '  0  my  dear  and  pleasant  child  1 ' 
The  first  relentings  of  the  creature  work  upon  the  bowels  of  mercy. 
Love's  pace  is  very  swift,  it  runneth  to  meet  a  returning  sinner. 
Christ  cometh  '  skipping  over  the  mountains,'  Cant.  ii.  8.     He  thinketh 
that  he  can  never  be  soon  enough  with  us.     He  would  fain  have  the 
company  of  sinners,  and  therefore  meeteth  them  more  than  half-way. 
When  we  but  conceive  a  purpose,  we  presently  receive  the  fruit  of  his 
early  mercies. 

5.  God  doth  not  only  admit  them  to  come,  but  of  his  own  accord 
inviteth  them  that  are  slack  and  backward.     The  scriptures  do  every 
where  record  the  intreaties  of  God  :  he  draweth  us  with  cords  of  love; 
cords  that  are  woven  and  spun  out  of  Christ's  heart  and  bowels.     In 
one  place  thus,  Cant.  iv.  8,  *  Come  away  from  Lebanon,  my  sister,  my 
spouse,  from  the  lions'  dens,  from  the  mountains  of  leopards/     Christ's 
love  is  hot  and  burning,  he  thinketh  we  tarry  too  long  from  his  em 
braces.     So  Cant.  v.  2, '  Open  to  me,  my  sister,  my  spouse,'  &c.     Christ 
stands  begging  for  entrance.     Lost  man!  do  but  suffer  me  to  save 
thee  ;  poor  sinner !  suffer  me  to  love  thee.     These  are  the  charms  of 
gospel  rhetoric.      So  Isa.  xlix.,  'Hearken  to  me,  and  attend  to  the 
words  of  my  mouth/  &c.     0  sinners !  you  will  not  hearken  to  me  for 
the  good^  of  your  souls !     You  see  none  singeth  so  sweetly  as  the  bird 
of  paradise,  the  turtle  that  chirpeth  upon  the  church's  hedges,  that  he 
may  cluck  sinners  to  himself.     The  scripture  is  full  of  such  a  holy 
witchcraft,  such  passionate  charms,  to  entice  souls  to  their  happiness. 


2.]  UPON  THE  EPISTLE  OF  JUDE.  59 

6.  They  that  constantly  refuse  the  offers  of  his  grace  are  borne 
with  for  a  long  time  :  Kom.  ix.  22,  TroXX.rj  jj,aKpo0v/jiia,  '  He  endured 
with  much  long-suffering,'  &c.     All  may  bless  God  for  patience ;  they 
owe  a  heavy  debt  to  divine  justice,  yet  it  is  a  long  time  ere  God 
putteth  the  bond  in  suit ;  though  they  dare  him  to  his  face,  yet  they 
walk  up  and  down  without  the  arrest  of  vengeance.     He  beareth  with 
them  years  and  years,  after  a  thousand  and  a  thousand  affronts,  from 
their  cradles  to  their  graves.     When  they  were  green  wood,  they  were 
fuel  fit  enough  for  divine  wrath.     Oh !  consider,  there  can  be  no  cause 
of  this  but  his  mercy  to  his  worst  creatures.     It  is  not  out  of  any 
delight  in  sin,  for  he  is  holy,  and  cannot  endure  to  look  upon  it :  Hab. 
i.  13,  '  Of  purer  eyes,'  &c.     It  is  not  out  of  any  stupid  neglect ;  he  is 
just,  and  '  will  not  clear  the  guilty/  Exod.  xxxiv.  7.     It  is  not  out  of 
any  ignorance ;  '  he  telleth  man  his  thoughts  ; '  nor  for  want  of  power ; 
so  men  forbear.     The  sons  of  Zeruiah  may  be  too  hard  for  them ;  but, 
1  Sam.  xxiv.  19,  '  If  a  man  findeth  his  enemy,  will  he  let  him  go  well 
away  ? '     When  they  are  in  our  power,  we  satisfy  our  wrath  and 
revenge  to  the  full.     But  now  God  '  upholdeth  all  things  by  the  word 
of  his  power ;'  he  can  in  a  minute  speak  us  into  nothing.     As  the  im 
pression  of  a  seal  upon  the  water  dependeth  upon  the  seal,  if  the  seal 
be  taken  away  the  impression  vanisheth ;  so  do  our  beings  depend  upon 
providential  influence  and  supportation.     If  God  should  withdraw  the 
word  of  his  power,  we  should  soon  vanish  and  disappear ;  therefore  it 
is  not  for  want  of  power,  but  merely  out  of  mercy  that  we  are  forborne. 
How  may  we  wonder  at  this  !     We  are  of  eager  and  tart  spirits,  sharp- 
set  upon  revenge.     Could  we  have  put  up  so  many  refusals  of  love, 
such  despites  done  to  mercy,  such  wrongs,  such  grievings  of  spirit, 
and  yet  have  contained  ?     The  disciples  themselves,  though  holy  men, 
when  they  were  sensible  of  being  slighted  in  the  village  of  Samaria, 
called  for  '  fire  from  heaven/  Luke  ix.  54.     Certainly  we  could  not 
endure  such  a  contradiction  of  sinners.     If  thunderbolts  were  in  our 
power  we  should  soon  kindle  a  burning,  and  turn  the  world  into  smoke 
and  desolation. 

7.  It  is  not  only  the  aim  of  the  word,  but  of  providence,  and  of 
all  the  dispensations  of  God  to  the  creature,  to  represent  him  merciful. 
The  whole  world  is  a  great  volume,  written  within  and  without  with 
characters  and  lines  of  mercy :  Ps.  cxlv.  9,  '  His  mercy  is  over  all  his 
works.'     Every  creature  beareth  the  marks  and  prints  of  divine  good 
ness  and  bounty.     Once  more,  the  world  is  a  great  theatre  and  stage 
whereon  mercy  has  been  acting  its  part  for  these  six  thousand  years. 
Justice  is  to  have  a  solemn  triumph  at  the  last  day.     Now  and  then 
God  hath  kept  a  petty  sessions,  and  given  us  occasion  to  say,  '  Yerily 
there  is  a  God  that  judgeth  the  world/  as  well  as  preserveth  the  world. 
But  the  greatest  part  that  hath  been  acted  upon  the  theatre  of  the 
world  is  mercy ;  as  you  will  easily  see,  if  you  consider — (1.)  The  black 
lines  of  providence.     If  God  threaten,  it  is  that  he  may  not  punish ; 
if  he  punish,  it  is  that  he  may  not  punish  for  ever.     In  the  sadder 
providences,  though  there  be  misery  at  the  top,  yet  there  is  mercy  at 
the  bottom.     Many  times  God  threateneth,  but  it  is  to  reclaim  ;  though 
he  doth  not  change  his  counsel,  yet  he  doth  often  change  his  sentence,1 

1  '  Mutat  sententiam  sed  non  decretum. ' — Uradwardine. 


60  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

Jer.  xviii.  7,  8 :  when  the  message  is  nothing  but  plucking  up  and 
pulling  down,  free  grace  cometh  in  with  a  sudden  rescue,  and  prevents 
the  execution.  Mercy,  you  see,  is  forced  to  use  all  methods,  and  to 
speak  in  the  language  of  justice,  that  men  may  be  more  capable  to 
receive  it.  Sometimes  God  punisheth,  but  with  what  aim  ?  That  he 
may  not  for  ever  punish.  It  is  we  that  make  punishment  to  be  a 
pledge  of  eternal  damnation  ;  in  its  own  aim  it  is  a  prevention,  and  so 
it  proveth  to  the  elect :  '  We  are  judged  of  the  Lord,  that  we  may  not 
be  condemned  with  the  world/  1  Cor.  xi.  32.  So  Hosea  ii.  6,  '  I  will 
hedge  up  her  way  with  thorns/  &c.  We  should  soon  grow  worldly, 
and  drowned  in  carnal  business  and  projects,  if  God  did  not  come  now 
and  then  and  blast  our  enterprises,  and  make  us  see  our  folly.  We 
are  puffed  up,  and  God  pricketh  the  bkdder,  2  Cor,  xii.  7.  How 
sweet  is  this,  when  '  in  the  midst  of  judgment  God  rernembereth 
mercy! '  Yea,  the  very  executions  of  justice  are  found  to  be  one  of 
the  methods  of  mercy.  In  the  middle  of  the  first  curse  God  dropped 
out  a  promise  of  the  blessed  seed;  so  often  mercy  overtaketh  a  judg 
ment,  and  maketh  it  cease  in  the  midway.  Look,  as  there  was  a  con 
flict  between  the  twins  in  Tamar's  womb,  Zarah  did  put  out  the  hand, 
but  Pharez  broke  out  first ;  so  is  there  between  God's  mercy  and 
justice :  justice  puts  out  the  hand  in  a  threatening,  or  some  beginnings 
of  a  judgment,  but  mercy  gets  the  start  and  breaketh  out  first.  (2.) 
Consider  the  white  lines  of  providence.  He  entreateth  that  he  may  do 
us  good,  and  doth  us  good  that  he  may  do  us  good  for  ever.  For  his 
entreaties :  It  is  not  duty  so  much  that  is  in  the  bottom  of  the  exhor 
tation  as  mercy.  To  glorify  mercy  is  the  last  aim  of  God  and  his 
eternal  purpose :  *  He  hath  accepted  us  in  the  beloved,  to  the  praise  of 
his  glorious  grace/  Eph.  i.  6.  God  receiveth  no  profit ;  he  entreateth 
us  not  that  he  may  be  happy,  but  that  he  may  be  liberal.  See  Prov. 
ix.  12,  'If  thou  be  wise,  thou  shalt  be  wise  for  thyself ;  but  if  thou 
scornest,  thou  alone  shalt  bear  it/  God  dealeth  with  us  as  earnestly, 
as  effectually,  as  if  the  profit  were  his  own,  but  it  wholly  redoundeth 
to  us.  Again,  he  doth  us  good  that  he  may  do  us  good  for  ever. 
He  trusteth  us  with  mammon  to  prepare  us  for  the  true  riches,  Luke 
xvi.  11,  and  with  the  riches  of  grace  to  prepare  us  for  glory.  Look,  as 
men,  when  they  would  put  precious  liquor  into  a  vessel,  first  try  it  with 
water  to  see  whether  it  leaketh  or  no,  so  doth  God  try  us  with  com 
mon  mercies  ;  he  giveth  us  an  estate  in  the  world,  that,  being  moved 
with  his  goodness,  we  may  look  after  an  estate  in  the  covenant  and  an 
interest  in  Christ,  and  so  fit  us  for  heaven.  It  is  our  wretchedness  to 
make  our  table  a  snare  and  our  welfare  a  trap.  As  the  sea  turneth 
all  that  it  receiveth  into  salt  water,  the  fresh  streams,  the  influences  of 
the  heavens,  &c.,  so  do  carnal  men  assimilate  and  corrupt  their  com 
forts,  and  by  little  and  little  all  their  blessings  are  cursed  ;  for  mercy 
can  bear  anything  but  a  constant  abuse  and  neglect  of  itself.  Cer 
tainly  God's  revealed  will  is  otherwise ;  that  which  cometh  from  God 
should  lead  us  to  God.  See  Eom.  ii.  4,  5. 

8.  Consider  in  how  many  notions  mercy  is  represented  to  us. 
God's  mercy  hath  many  names;  a  distinct  consideration  of  them 
yieldeth  an  advantage  in  believing  ;  for  though  they  express  the  same 
thing,  yet  every  notion  begetteth  a  fresh  thought,  by  which  mercy  is 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  61 

more  taken  abroad  in  the  view  of  conscience.  This  is  that c  pouring 
out  of  God's  name/  spoken  of  Cant.  i.  3.  Ointment  in  the  box  doth 
not  yield  such  a  fragrancy  as  when  it  is  poured  out,  and  spices  do  not 
give  forth  their  smell  till  they  are  chafed.  Nothing  is  more  conducible 
to  beget  a  trust  than  distinct  thoughts  and  conceptions  of  God's 
mercy.  Let  us  take  notice  of  some  places  where  it  is  set  forth.  See 
Ps.  ciii.  8,  '  The  Lord  is  merciful  and  gracious,  slow  to  anger,  and 
plenteous  in  mercy/  The  expression  is  diversified,  and  I  note  it  the 
rather,  because  in  other  places  the  same  notions  of  mercy  are 
punctually  expressed :  see  Neh.  ix.  17 ;  so  Ps.  cxlv.  8,  and  in  divers 
other  places :  Joel  ii.  12 ;  Jonah  iv.  2  ;  chiefly  see  that  Exod.  xxxiv. 
*7,  and  you  will  find  that  this  is  the  very  description  which  God  hath 
given  of  himself.  Now  what  doth  the  Spirit  of  God  aim  at  in  this 
express  enumeration  and  accumulation  of  names  of  mercy,  but  to  give 
us  a  help  in  meditation,  and  that  our  thoughts  may  be  more  distinct  ? 
(1.)  The  first  notion  is  mercy,  which  is  an  attribute  whereby  God  in- 
clineth  to  succour  them  that  are  in  misery.  It  is  an  attribute  that 
merely  respecteth  the  creature.  The  love  and  knowledge  of  God  first 
falleth  upon  himself,  but  mercy  is  only  transient,  and  passeth  out  to 
the  creatures.  God  knoweth  himself,  loveth  himself,  but  he  is  not 
merciful  to  himself.  And  then  it  respecteth  the  creatures  in  misery ; 
for  misery  is  mercy's  only  motive  ;  justice  seeketh  a  fit  object,  but 
mercy  a  fit  occasion  ;  justice  requireth  desert,  but  mercy  only  want 
and  need.  (2.)  The  next  notion  is  grace,  which  noteth  the  free 
bounty  of  God,  and  excludeth  all  merit  of  the  creature.  Grace  doth 
all  gratis,  '  freely/  Kom.  iii.  24,  though  there  be  no  precedent,  obliga 
tion,  or  debt,  or  hope  of  recompense,  whereby  anything  may  accrue  to 
himself  ;  only  that  it  may  be  well  with  the  creature.  God's  external 
motive  is  our  misery,  his  internal  motive  is  his  own  grace  and  elective 
love.  Am  I  in  want?  there  is  mercy;  am  I  unworthy?  there  is 
grace.  Mercy  respects  us  as  we  are  in  ourselves  worthy  of  condemna 
tion,  grace  as  compared  with  others  not  elected.  The  ultimate  reason 
of  the  choice  is  God's  grace.  The  angels  that  never  sinned  are  saved 
merely  out  of  grace,  but  men  that  were  once  miserable  are  saved  not 
only  out  of  grace,  but  also  out  of  mercy.  (3.)  The  next  notion  is 
long-suffering,  or  slowness  to  anger.  The  Lord  is  not  easily  overcome 
by  the  wrongs  or  sins  of  the  creature,  but  easily  overcometh  them  by 
his  own  patience  and  goodness.  He  doth  not  only  pity  our  misery, 
that  is  mercy  ;  and  do  us  good  for  nothing,  that  is  grace ;  but  beareth 
long  with  our  infirmities.  Alas  !  if  God  were  as  short  and  swift  in  the 
executions  of  revenge  as  men  are,  God  must  create  another  world  to 
raise  up  seed  to  Christ.1  If  he  did  not  wait  upon  sinners,  there  would 
be  none  made  saints.  We  provoked  him  to  cut  us  off  long  since,  but 
wrath  is  not  easily  heightened  into  rage,  and  therefore  '  he  waiteth 
that  he  may  be  gracious/  Isa.  xxx.  18.  (4.)  Kindness  or  bounty, 
'  plenteous  in  goodness/  berab  cliesid.  God's  communications  of  his 
grace  to  the  creature  are  every  way  rich  and  full.  You  may  say,  God 
is  merciful,  gracious,  patient,  but  will  he  be  thus  to  me  ?  Yes,  he  is 
'  plenteous  in  goodness/  kind  and  communicative :  Ps.  cxix.  68,  '  Thou 
art  good,  and  dost  good ; '  therefore  David  goeth  to  him  for  grace. 

1 '  Nisi  expectaret  impium,  non  inveniret  quern  glorificaret  pium.' — Aug. 


62  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  2. 

Well,  then,  study  God's  name,  and  answer  all  your  discouragements 
out  of  the  descriptions  of  his  mercy. 

9.  Consider  your  own  experiences.  We  have  not  only  heard  that 
God  is  merciful,1  but  we  have  known  it.  All  men  may  speak  of 
patience,  and  common  mercy,  and  outward  deliverances,  but  few  im 
prove  them  to  a  spiritual  use  and  purpose.  (1.)  Consider  God's 
patience  ;  how  long  hath  he  waited  for  your  conversion  ?  and  he  that 
hath  spared  you  can  save  you.  It  is  said,  '  The  wages  of  sin  is  death,' 
Rom.  vi.  23.  The  word  implieth  that  God  is  bound  to  pay  it  by  virtue 
of  an  implicit  bargain  and  agreement  between  him  and  the  creature. 
But  as  yet  the  hand  of  God  hath  not  found  you  out;  you  are  indebted 
to  justice,  but  mercy  stoppeth  the  arrest  of  vengeance.  Many  others 
have  been  taken  away  in  their  sins  by  a  sudden  arrow  and  dart  from 
heaven  ;  vengeance  hath  trodden  upon  the  heel  of  sin ;  as  Zimri  and 
Cosbi  unloaded  their  lusts  and  their  lives  together;  the  angels 
for  an  aspiring  thought  were  turned  out  of  heaven;  Gehazi  was 
blasted  with  leprosy  just  upon  his  lie ;  and  Lot's  wife  turned 
into  a  stone  for  a  look,  a  glance  upon  Sodom ;  and  Herod  smitten 
with  lice  in  the  midst  of  his  pomp  and  vainglory :  and  some  have 
'perished  in  the  midway/  Ps.  ii.,  in  the  very  heat  of  some  carnal  and 
wicked  pursuit.  God  can  do  the  like  to  you ;  therefore  reason  thus  : 
If  mercy  would  not  save  me,  why  hath  mercy  spared  me?  God 
might  have  sued  out  the  bond  long  since  ;  what  is  the  meaning  of  the 
dispensation  ?  Is  God  weak  or  unjust  ?  or  hath  he  a  mind  to  be 
gracious  ?  Surely  he  would  not  have  spared  me  all  this  while,  if  he 
had  not  a  mind  to  save  my  soul.  Such  reasonings  as  these  many 
times  give  us  the  first  encouragement  to  apply  ourselves  to  God. 
Wicked  men,  like  spiders,  draw  other  conclusions,  Ps.  1.  21.  But 
should  not  his  patience,  &c.,  Eom.  ii.  4.  (2.)  Consider  God's  good 
ness  in  giving  thee  food,  and  clothing,  and  honour,  and  gladness  of 
heart,  and  all  this  without  thy  desert.  Say,  Certainly  all  these  benefits 
are  but  so  many  baits  to  catch  my  soul.  I  see  the  sun  riseth  every 
day  with  a  fresh  countenance,  and  shineth  upon  the  fields  of  just  and 
unjust ;  to  what  purpose,  but  to  show  that  God  is  gracious  without 
hire  ?  This  bodily  sun  is  but  an  obscure  type  of  the  Sun  of  Eighteous- 
ness,  that  is  willing  to  display  his  beams  and  wings  over  a  poor 
languishing  soul.  Common  mercies  are  the  tastes  of  God's  love  while 
you  are  sinners,  and  the  common  fruits  of  Christ's  death,  that  you  may 
be  invited  to  come  for  more.  Why  hath  he  given  me  '  the  unrighteous 
mammon/  but  that  I  may  look  after  '  the  true  riches '  ?  What  a  vile 
unthankful  heart  should  I  have,  if  I  should  be  contented  with  mammon 
without  Christ,  and  be  like  Judas,  with  the  bag  in  my  hand,  and  the 
devil  in  my  heart  !  God's  children  are  wont  to  make  these  gifts  a 
step  to  higher  dispensations :  they  know  God,  like  the  good  householder, 
bringeth  forth  the  best  at  last ;  therefore  they  must  have  something 
above  and  beyond  all  these  things.  Common  hearts  are  contented 
with  common  mercies ;  but  they  are  still  waiting  when  the  master  of 
the  feast  will  bid  them  sit  higher.  I  may  have  this  and  be  damned  ; 
where  are  the  arguments  of  his  special  love  ?  (3.)  Consider  deliver- 

1  As  they  said,  'We  have  heard  that  the  kings  of  Israel  are  merciful  kings,'  1  Kings 
xx.  31. 


VEK.  2.]  UPON  THE  EPISTLE  OF  JUDE.  63 

ances  from  imminent  dangers.  Then  the  curse  began  to  seize  upon 
you  ;  but  God-  snatched  you  out  of  the  fire  like  '  brands  out  of  the 
burning/  Amos  iv.  11  ;  or  like  a  debtor  that  escapeth  out  of  the  ser 
geant's  hands.  Every  deliverance  is  a  temporary  pardon  :  see  Ps.  Ixviii. 
38,  '  Then  he,  being  full  of  compassion,  forgave  their  iniquity,  and 
destroyed  them  not  ;  '  the  meaning  is,  respited  vengeance,  as  appeareth 
by  the  context.  So  Mat.  xviii.  32,  '  He  forgave  them  the  debt  ;  '  yet 
it  was  after  required  ;  the  meaning  is,  spared  them  for  the  present. 
Thus  when  God  taketh  you  out  of  the  teeth  and  jaws  of  wrath,  when 
you  are  delivered  out  of  sickness  and  apparent  danger,  you  have  a 
reprieve  or  a  temporary  pardon.  Oh  !  if  you  had  died,  you  had  died  in 
your  sins,  and  so  been  eternally  miserable  :  if  the  Lord  had  taken  the 
present  advantage,  you  had  been  howling  a  sad  note  among  the 
screech-owls  of  darkness.  For  ever  blessed  be  that  mercy  that  made  a 
rescue  ! 

10.  Consider  God's  invitations.  Mercy  pointeth  and  beckoneth  to 
thee  to  come  and  be  saved.  How  many  means  hath  God  used  to 
call  thee  to  himself  !  Every  good  motion  is  a  call,  every  preacher  a 
messenger  sent  from  heaven  to  invite  thee  to  Christ,  every  sermon  a 
new  summons.  Plead  with  thyself,  Though  God  hath  not  drawn  me, 
yet  he  hath  warned  me.  The  elect  have  no  more  favour  in  the 
general  means  than  thou  hast.  Though  God's  grace  be  limited  by 
the  pleasure  of  his  wisdom,  yet  thou  hast  a  fair  warrant  and  encourage 
ment,  and  every  way  as  good  a  ground  to  come  to  Christ  as  others 
have  :  '  Whosoever,'  fe,  John  vi.  37.  When  the  gospel  doth  not 
exclude  me,  why  should  I  exclude  myself  ?  Doubts  that  God  will 
not  accept  me  if  I  come,  are  but  foolish  jealousies  without  a  cause. 
But  it  is  time  to  leave  off  this  meditation  upon  God's  mercy,  which 
hath  carried  me  out  so  far,  and  to  come  to  the  uses. 

Use  1.  It  informeth  us  that  those  that  would  apply  themselves  to 
God  must  make  mercy  their  only  plea  and  claim.  Keturning  sinners 
have  this  form  put  into  their  mouths,  Hosea  xiv.  2,  '  Take  away  all 
iniquity,  receive  us  graciously/  Lord,  we  desire  to  be  entertained  by 
mercy,  to  have  our  suits  dispatched  by  mercy.  So  David  professeth 
that  he  had  no  other  claim  :  Ps.  xiii.  5,  '  I  have  trusted  in  thy  mercy.' 
Upon  which  Chrysostom  l  sweetly  glosseth  :  If  any  others  have  any 
thing  to  allege,  let  them  plead  it  ;  Lord,  I  have  but  one  thing  to  say, 
one  thing  to  plead,  one  thing  upon  which  I  cast  all  my  hopes,  and  that 
is  thy  mercy.  So  must  you  come  to  the  throne  of  grace  :  Lord,  my 
plea  is  mercy,  all  the  comfort  I  expect  to  receive  is  from  mercy.  The 
apostle,  I  remember,  maketh  a  challenge  :  Rom.  xi.  35,  '  Who  hath 
first  given  him,  and  it  shall  be  recompensed  to  him  again  ?  '  Is  there 
any  man  that  can  enter  this  plea,  This  is  due  to  me  ?  Lord,  give  me 
what  thou  owest,  I  desire  no  more  ;  let  me  have  no  blessing  till  I  do 
deserve  it.  Merit-mongers  2  are  best  confuted  by  experience.  Let 
them  use  the  same  plea  in  their  prayers  which  they  do  in  their  dis 
putes  ;  let  them  say,  Give  me  not  eternal  life  till  I  deserve  it  at  thy 


&\\oi  el  rl  Kal  %xoiev  "heytTWffav,  £yw  8e  £i>  olSa,  £v  X£yw,'  &c.  —  Clirysost. 
2  '  Chemnitius  observat  aliter  de  justifications   sentire  homines   in  disputationibus, 
quando  cum  hominibus  sui  similibus  rixantur,  aliter  in  meditatiouibus  quando  coram 
Deo  sistuut  conscientiam  suam  quasi  causa  dicenda  esset,'  &c.  —  Davenant.  de  Justitia. 


64  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

hand  ;  let  them  dispute  thus  with  God  or  with  their  own  consciences, 
when  they  are  in  the  agonies  of  death,  or  under  the  horrors  of  the 
Lord's  wrath.  Surely  men  that  cry  up  the  merit  of  works  are  men  of 
little  spiritual  experience,  and  seldom  look  into  their  own  consciences. 
Dare  they  plead  thus  with  God  in  their  agonies  and  horrors  ?  The 
best  claim  God's  dearest  servants  can  make  is  mercy.  Possidius,  in 
the  life  of  Austin,  reporteth  of  Ambrose,  when  he  was  about  to  die, 
he  said  thus,  Though  I  have  not  lived  so  that  I  should  be  ashamed  to 
live  among  you,  yet  I  am  not  afraid  to  die  ;  not  that  I  have  lived  well, 
but  because  I  have  a  good  and  gracious  Master.1  This  hath  still  been 
the  ground  of  the  saints'  confidence. 

Use  2.  It  exhorteth  us  to  use  this  encouragement  to  bring  our  souls 
into  the  presence  of  God.  Think  of  the  mercies  of  God ;  the  vile 
abuse  of  this  doctrine  hath  brought  a  suspicion  and  prejudice  upon  it : 
but  children  must  not  refuse  their  bread  because  dogs  catch  at  it. 
When  Benhadad  was  dejected,  and  in  danger  not  only  of  losing  his 
kingdom  but  his  life,  his  servants  comforted  him  with  this  fame,  1 
Kings  xx.  31,  '  We  have  heard  that  the  kings  of  Israel  are  merciful 
kings/  You  have  heard  how  the  God  of  Israel  delighteth  in  mercy. 
When  you  come  for  mercy,  you  speak  to  his  very  bowels.  You  shall 
read  in  2  Sam.  xiv.  1,  that  'when  Joab  perceived  the  king's  heart 
was  to  Absalom,'  then  he  setteth  the  woman  of  Tekoah  a-begging. 
The  king's  heart  is  to  show  mercy ;  he  hath  sworn  that  he  hath  no 
pleasure  in  thy  destruction,  Ezek.  xviii.  32;  therefore  take  courage 
and  come  to  him.  He  hath  sent  Christ  to  you  as  a  pledge  of  his  good 
will  and  mercy ;  why  will  you  not  come  to  him  ?  He  that  had  love 
enough  to  give  us  Christ,  hath  bowels  enough  to  give  us  pardon,  and 
bounty  enough  to  give  us  heaven,  and  whatever  we  stand  in  need  of. 
Fear  not  his  justice ;  justice  and  mercy  are  made  friends,  Bom.  iii. 
25,  2G,  and  1  John  i.  9.  Christ  hath  taken  up  the  quarrel  between 
them  ;  so  that  nothing  hindereth  but  that  God  may  act  according  to 
the  natural  inclination  of  his  own  grace.  And  let  not  the  multitude 
of  your  sins  discourage  you :  '  The  free  gift  is  of  many  offences  to 
justification/  Eom.  v.  16.  Take  it  for  the  offences  of  many  persons, 
as  the  context  seemeth  to  carry  it,  and  it  is  an  encouragement  to  think 
of  the  multiplied  instances  of  mercy,  and  how  many  monuments  of 
free  grace  we  shall  see  when  we  come  to  heaven,  and  that  all  this 
while  mercy  is  not  tired.  Or  take  it  for  the  many  offences  of  the  same 
person,  and  still  it  is  an  encouragement  that  mercy  can  so  often  bear 
with  our  vanity  and  folly,  and  not  only  pardon  several  sorts  of  sin,  but 
frequent  relapses  into  the  same  sin.  He  will '  multiply  to  pardon/ 
Isa.  Iv.  7.  If  the  soul  still  draw  back,  and  be  under  discouragement, 
consider  your  own  need.  If  the  Lord  were  never  so  tenacious  and  hard 
to  be  entreated,  yet  such  is  your  need  that  you  should  follow  him  with 
incessant  complaints.  It  is  blasphemy  to  wrong  his  mercy  by  lessen 
ing  thoughts.  But  grant  the  sinner  his  supposition,  yet  you  should 
be  instant,  ancUry  what  he  will  do  for  importunity's  sake.  See  Luke 
xi.  8,  Sta  Tr)v  avaiBeiav,  and  Luke  xviii.  5,  tva  /mrj  V7ra)7ridfy)  /xe,  &c. 
In  those  parables  there  is  a  kind  of  condescension  and  yielding  to  our 

1 '  Etsi  non  sic  vixi  ut  pudeat  inter  vos  vivere,  etc.,  sed  quia  bonum  dominum  habeo.' 
— Possidius  in  Vita  August. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  65 

unbelief ;  as  if  the  Lord  had  said,  If  you  will  not  believe  all  this  that  is 
said  concerning  my  mercy,  yet  your  want  is  great ;  that  is  enough  to 
make  you  earnest  and  frequent  in  your  addresses  to  me  ;  come  and  see 
what  I  will  do  for  your  importunity ;  the  unjust  judge  was  moved 
with  the  widow's  clamour :  be  it  as  you  imagine,  that  I  have  no  bowels 
for  creatures'  miseries,  nor  ears  for  their  requests,  which  yet  is  a  blas 
phemy  confuted  by  every  object  in  the  world ;  the  young  ravens  will 
tell  you  otherwise,  Job  xxxviii.  41 ;  Mat.  vi.  26  ;  Luke  xii.  24  ;  but  be 
it  so ;  you  are  undone  if  I  be  not  merciful ;  see  what  I  will  do  for  con 
stant  asking.  Upon  all  these  encouragements  be  persuaded  to  make 
an  essay:  faith  at  first  standeth  but  upon  one  weak  foot.  'Who 
knoweth  but  that  God  will  be  gracious  ? '  Jonah  iii.  9 ;  Joel  ii.  14. 
There  is  encouragement  enough  to  venture,  though  we  do  not  know 
what  will  come  of  it.  Take  up  a  resolution  to  make  trial ;  you  will 
find  better  welcome  than  you  can  expect.  God  desires  to  exercise 
mercy  as  much  as  you  desire  to  feel  it. 

Use  3.  It  presseth  us  in  all  our  enjoyments  to  acknowledge  mercy. 
The  saints  are  wont  to  do  so,  Eph.  ii.  4 ;  1  Tim.  i.  13  ;  Gen.  xxxii.  10  ; 
Phil.  ii.  27.  It  is  good  to  refer  all  things  to  their  head  and  proper 
fountain.  Everything  that  we  enjoy  is  the  fruit  of  mercy,  especially 
saving  grace.  It  is  a  sure  sign  a  man  hath  received  no  benefit  by 
grace  if  his  heart  be  not  stirred  up  to  praise  it.  We  have  cause  to 
praise  God  for  his  mercy  above  the  angels.  I  mean,  not  only  the 
bad  angels,  with  whom  God  entered  not  into  a  treaty ;  he  dealt  with 
them  in  justice  and  not  in  mercy ;  but  even  the  good  angels  ;  in  some 
respects  we  have  more  cause  to  bless  God  than  they  have.  Gratitude 
respecteth  the  freeness  and  graciousness  in  giving,  rather  than  the 
greatness  of  the  benefit.  God  was  bountiful  to  the  angels  in  making 
them  such  excellent  creatures  out  of  nothing ;  but  he  is  merciful  to  us, 
notwithstanding  the  demerit  of  our  sins.  There  was  no  let  in  his  doing 
good  to  the  angels ;  goodness  floweth  out  freely  from  a  holy  God  to 
righteous  creatures:  but  wronged  justice  interposed,  and  put  in  a  bar 
against  us  :  so  that  his  justice  must  be  satisfied  before  mercy  can  have  a 
free  course.  We  are  a  generation  of  sinful  men,  the  wretched  offspring 
of  fallen  Adam :  we  had  forsaken  God,  and  cast  him  off,  which  the  angels 
had  not ;  and  therefore,  though  they  have  a  large  experience  of  God's 
goodness,  yet  they  wonder  at  the  grace  showed  to  us,  1  Peter  i.  12. 
But  now  much  more  is  this  mercy  to  be  acknowledged  if  we  consider 
the  difference  between  us  and  other  men,  who,  it  may  be,  excelled  us 
in  moral  accomplishments;  but  God  hath  passed  them  by,  choosing 
us  poor  things  of  nought,  poor  base  creatures,  that  the  glory  might 
entirely  redound  to  his  own  grace.  But  especially  should  this  mercy 
affect  us.  when  it  hath  made  a  distinction  between  us  and  others  that 
were  involved  in  the  same  guilt ;  when  '  one  is  taken  and  another  left ;' 
as  the  bad  thief  went  to  his  own  place,  when  the  good  thief  was  taken 
to  paradise ;  and  many  of  God's  elect  were  as  deep  in  sin  as  those  in 
hell.  I  say,  in  all  such  cases  we  should  still  be  crying  out  Mercy, 
mercy  ;  for  certainly  justice  could  make  no  such  distinction ;  it  awardeth 
a  like  punishment  to  all  that  are  found  in  a  like  crime ;  but  God's 
infinite  and  eternal  mercy  only  maketh  the  difference. 

Use  4.  It  is  caution.    Do  not  wrong  grace  and  mercy,  if  it  be  the  cause 

VOL.  V.  E 


66  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

of  all  the  good  which  we  enjoy.  This  is  to  close  up  the  fountain,  and 
to  make  mercy  our  enemy  ;  and  if  mercy  be  our  enemy,  who  shall 
plead  for  us  ?  If  mercy  be  an  accuser,  where  shall  we  get  an  advocate  ? 
But  how  do  we  wrong  grace?  I  answer— Partly  by  neglecting  ^  the 
offers  of  it,  when  you  make  God  speak  in  vain,  2  Cor.  vi.  2.  It  is  a 
great  affront  we  put  upon  God,  to  despise  him  when  he  speaketh  to  us 
in  the  still  voice,  and  all  the  wooings  and  pleadings  of  mercy  do  not 
move  to  look  after  our  salvation  ;  though  you  do  not  despise,  there  is 
danger  in  bare  neglect,  Heb.  ii.  3.1  When  all  the  charms  of  mercy  do 
no  more  work  with  you  than  a  story  of  golden  mountains,  or  rubies  and 
diamonds  fallen  from  heaven  in  a  night  dream,  this  neglect  argueth  a 
greater  suspicion  and  distrust  of  God's  mercy  than  doubts  and  troubles 
of  conscience  do.  Mercy  speaketh  to  them,  and  they  do  not  think  the 
message  worth  the  hearing  or  regarding.  Again,  you  wrong  grace  by 
refusing  it  out  of  legal  dejection,  for  by  this  means  you  straiten  the 
riches,  and  darken  the  glory  of  it ;  as  if  there  were  not  more  in  grace 
than  there  is  in  sin,  or  as  if  an  emperor's  revenue  could  not  discharge 
a  beggar's  debt.  The  prodigal  could  say,  there  was  '  bread  enough  in 
his  father's  house/  If  we  perish,  it  is  not  for  want  of  mercy,  but  for 
want  of  faith.  Grace  is  God's  treasure  ;  he  is  *  rich  in  mercy/  Eph.  ii. 
4.  As  far  as  we  straiten  grace,  we  make  him  a  poorer  God.  Again, 
we  wrong  grace  and  mercy  by  intercepting  the  glory  of  it.  It  is  the 
greatest  sacrilege  that  can  be  to  rob  God  of  his  glory,  especially  of 
'  the  glory  of  his  grace  ;'  for  that  is  his  great  aim  in  all  his  transac 
tions  with  man,  to  make  his  grace  and  mercy  glorious  ;  see  Eph.  i.  6. 
Now  when  you  think  God  accepteth  you  rather  than  others  for  some 
worth  and  good  qualities  that  he  seeth  in  you  more  than  others,  it  may 
be  in  this  light  of  the  gospel  which  we  now  enjoy  such  thoughts  are 
not  expressed,  but  if  they  lurk  secretly  in  the  heart,  you  think  God 
foresaw  you  would  bring  him  more  glory,  Deut.  ix.  4 ;  you  take  the 
crown  from  grace's  head,  and  put  it  upon  your  own.  So  also  you 
wrong  grace  when  you  ascribe  anything  to  your  power  and  strength. 
As  Joab  sent  for  David  to  take  the  honour  of  winning  Kabbah  :  2  Sam. 
xii.  28,  '  Lest  I  take  the  city,  and  it  be  called  after  my  own  name ; ' 
so  send  for  God  to  take  the  honour :  '  Not  I,  but  grace,'  1  Cor.  xv.  10. 
Throw  the  crown  at  grace's  feet.  The  industrious  servant  said,  '  Thy 
pound  hath  gained  ten  pounds,"'  Luke  xix.  16;  not  my  industry,  but 
thy  pound.  Once  more,  we  wrong  grace  by  turning  it  into  wanton 
ness  ;  see  ver.  4.  It  is  made  there  to  be  a  heavy  charge  and  black 
note  when  men  presume  on  grace,  and  use  it  only  as  a  dung-cart  to 
carry  away  their  filth.  Grace  must  bear  all,  and  pardon  all;  as 
riotous  children  that  have  a  rich  father  care  not  how  they  spend  ;  his 
estate  shall  pay  for  all.  It  is  a  mighty  wrong  to  grace  this,  when  you 
make  it  pliable  to  such  vile  purposes,  and  father  the  bastards  of  your 
own  carnal  hearts  upon  gospel  encouragements.  It  is  the  devil's  cove 
nant,  not  God's,  when  you  think  that  you  may  live  as  you  list,  be  at 
your  own  dispose,  and  mercy  shall  be  at  your  beck,  and  you  shall  have 
comfort  when  you  please  ;  and  that  you  may  sin  freely  because  God 
pardoneth  freely,  as  if  mercy  gave  you  a  privilege  and  liberty  to  sin. 

1  So  those  in  Matthew  did  not  deny,  but  made  excuse,   d/ieXi}<ra^res,  Mat.  xxii.  5. 
They  would  not  take  it  into  their  care  and  thoughts. 


VEB.  2.]  UPON  THE  EPISTLE  OF  JUDE.  67 

In  short,  if  a  man  slacken  any  part  of  his  duty  for  mercy's  sake,  or 
lets  loose  the  reins  to  vile  affections  with  more  freedom,  upon  the  pre 
sumption  that  God  will  not  be  rigorous,  he  wrongeth  grace  exceedingly. 
I  say,  if  he  grow  more  careless,  secure,  negligent,  not  so  constant  in 
duty,  not  so  watchful  and  strict  in  conversation,  or  abateth  aught  of 
his  humiliation  for  sin,  he  is  a  spider  that  sucketh  poison  out  of  this 
flower.  Lastly,  we  wrong  grace  by  slighting  it  after  a  taste.  At  first 
coming  to  Christ  we  make  an  essay  and  trial,  and  usually  then  God 
giveth  us  a  taste  to  engage  us  to  look  for  more,  1  Peter  ii.  3  ;  Heb.  vi. 
4-6.  Now  after  trial  you  are  not  satisfied,  but  return  to  your  sinful 
courses  again,  and  so  do,  as  it  were,  proclaim  to  the  world  that  you 
found  carnal  comforts  and  pleasures  to  be  better  than  communion  with 
God.  This  is  but  the  interpretation  of  your  apostasy.  The  whole  aim 
of  the  word  is  to  persuade  us  to  make  trial  of  the  sweetness  of  grace. 
Now  you  that  have  once  tasted  of  it,  and  grow  weary,  do  by  your 
practice  tell  the  world  that  there  is  no  sweetness  in  it  at  all,  which  is 
a  great  wrong  to  grace  and  mercy. 

It  is  high  time  now  to  speak  of  the  second  thing  prayed  for, 
which  is  peace  ;  whence  observe  that  peace  is  a  great  blessing,  one  of 
the  main  privileges  of  the  gospel. 

I  shall,  first,  Show  you  what  it  is  ;  secondly,  Give  you  some  obser 
vations  concerning  it ;  and  thirdly,  Come  to  application. 

1.  What  it  is.  It  is  a  tranquillity  of  mind  arising  from  the  sense  of  a 
sure  estate  with  God.  To  this  peace  two  things  concur.  First,  a  sure 
estate,  or  terms  of  amity  with  God.  This  is  called  in  scripture  '  peace 
with  God/  and  is  the  immediate  effect  and  fruit  of  actual  justification, 
Bom.  v.  1.  And  then,  secondly,  there  is  a  sense  of  this  sure  estate,  or 
the  reflex  of  this  amity  upon  the  conscience,  and  is  usually  called 
*  peace  of  conscience,'  and  is  a  special  privilege  of  Christ's  spiritual 
kingdom.  See  Kom.  xiv.  17 ;  the  apostle  speaketh  there  of  a  '  peace/ 
which  is  ranked  with  'joy  in  the  Holy  Ghost/  But  it  will  be  better 
opened  to  you  in  the  ensuing  propositions. 

[1.]  Man  by  nature  is  at  enmity  with  God,  and  upon  ill  terms  with 
him.  When  we  lost  God's  image,  we  lost  his  favour.  This  enmity  is 
mutual ;  man  is  an  enemy  to  God,  and  God  is  an  enemy  to  man.  On 
God's  part  there  is  wrath,  which  is  all  that  we  are  born  to  by  nature, 
Eph.  ii.  3 ;  and  on  man's  part  there  is  hatred  ;  we  hate  God  because 
we  love  sin,  Col.  i.  21.  God's  enmity  is  suspended  in  the  day  of  his 
patience.  Now  and  then  wrath  breaketh  out,  but  it  is  not  executed  to 
the  full ;  sentence  is  passed,  but  not  executed.  Nay,  it  may  be 
reversed  if  we  take  sanctuary  at  grace  ;  for  God  is  now  upon  a  treaty 
with  us,  or  offer  of  peace  ;  therefore  it  is  said  '  peace  on  earth/  Luke 
ii.  14.  The  next  world  is  a  time  of  vengeance  and  recompense  ;  but 
during  our  earthly  state  God  wooeth  us  and  inviteth  us  to  lay  down 
the  weapons  of  our  defiance,  and  accept  of  terms  of  peace.  Thus  mat 
ters  stand  on  God's  part.  But  now  on  our  part  this  enmity  is  carried 
on  with  a  great  deal  of  spite.  We  seek  to  destroy  God,  and  to  deface 
all  the  memorials  of  him  that  are  impressed  upon  the  conscience ;  we 
ungod  him  in  our  thoughts  and  affections.  It  is  a  pleasing  thought 
to  us  to  suppose  if  there  were  no  God,  as  guilty  prisoners  wish  there 
were  no  judge,  no  assizes,  that  they  may  not  be  called  to  account. 


68  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

[2.]  Man  being  at  enmity  with  God,  all  God's  creatures  are  at  enmity 
with  him.  Angels,  men,  fire,  air,  water,  they  are  all  at  God's  beck, 
and  are  ready  to  destroy  man  whenever  the  Lord  biddeth  them ;  as 
good  subjects  take  part  with  their  prince  against  rebels.  The  angels 
'  hearken  for  the  voice  of  his  word,'  Ps.  ciii.  If  he  do  but  '  hiss  for 
the  fly  of  Egypt,'  Isa.  vii.  18,  it  is  ready  presently.  It  is  ill  contesting 
with  him  that  can  command  legions.  The  fire  saith,  Let  me  burn  his 
house  or  dwelling-place ;  the  water  saith,  Let  me  drown  his  ships  ;  the 
earth,  Let  me  swallow  him  up  quick,  as  I  did  Korah  and  his  accom 
plices.  Certainly  the  Lord  cannot  want  instruments  of  vengeance. 
Man  as  God's  creature  is  his  own  enemy.  God  needeth  not  fetch 
forces  from  without,  there  is  enough  within  ;  the  humours  of  the  body, 
the  passions  of  the  mind,  all  these  are  willing  to  serve  God  as  creatures 
for  our  punishment ;  so  that  if  God  should  but  arm  our  own  thoughts, 
our  own  affections  against  us,  man  is  soon  overwhelmed.  Who  can 
bear  the  wounds  given  him  by  his  own  conscience  ? 

[3.]  We,  being  in  this  estate,  can  only  be  reconciled  by  Jesus  Christ. 
He  obtaineth  it  by  his  merit,  and  conferreth  it  by  his  power.  For  his 
merit,  see  Col.  i.  20,  and  Isa.  liii.  5,  '  The  chastisement  of  our  peace 
was  upon  him.'  It  will  not  stand  with  the  majesty  of  God  to  make 
peace  with  us  without  satisfaction.  That  there  might  be  no  wrong 
done  to  his  sovereignty,  his  law,  his  truth,  his  justice,  his  holiness,  it 
was  meet  that  we  should  be  chastised  either  in  our  own  persons  or  in 
our  surety ;  and  also  all  the  notions  of  the  Godhead  are  kept  inviol 
able.  Then  for  his  power :  He  worketh  it  at  first,  and  then  rnain- 
taineth  arid  keepeth  it  afoot  between  God  and  us.  He  worketh  it  at 
first,  and  bringeth  it  about  thus,  by  opening  the  gospel,  wherein  God 
is  revealed  as  pacified  in  Christ ;  which  is  the  only  doctrine  that  can 
calm  the  conscience,  and  establish  the  soul  in  peace  and  hope.  All 
false  religions  are  accompanied  with  scruples  and  jealousies :  Jer.  vi.  16, 
there  is  no  *  rest  for  the  soul/  And  then  he  applieth  the  gospel  by  his 
Spirit.  The  gospel  is  a  sovereign  plaster,  but  Christ's  own  hand  must 
make  it  stick.  There  is  a  double  ground  of  enmity  in  man's  heart — 
the  guilt  and  power  of  sin.  Christ  wipeth  guilt  out  of  the  conscience 
by  the  application  of  his  own  blood,  and  weakeneth  the  power  of  sin 
more  and  more.  Sin  is  the  makebate,  and  Christ  is  the  '  Prince  of 
peace,'  Isa.  ix.  6.  The  great  end  for  which  God  set  him  up,  was  to 
plant  grace  in  our  hearts,  and  so  to  work  a  friendship  between  God 
and  us.  But  Christ  is  not  only  the  author,  but  the  great  conservator 
of  the  peace  between  us  and  heaven.  Partly  by  his  intercession  :  as 
foreign  states  have  their  agents  in  princes'  courts  to  preserve  a  mutual 
correspondence,  so  Christ  taketh  up  all  differences  that  fall  out  be 
tween  us  and  God,  that  no  breach  may  ensue,  Heb.  ix.  24.  Partly 
by  a  further  declaration  of  God's  love  to  the  conscience,  Isa.  xxvi.  3. 
Partly  by  stirring  us  up  to  watchfulness,  that  no  occasion  may  be 
given  on  our  part  by  '  returning  to  folly/  Ps.  Ixxxv.  8.  Thus  you  see 
what  Christ  doth :  all  is  briefly  summed  up  by  the  apostle  in  2  Cor. 
v.  19,  '  God  was  in  Christ  reconciling  the  world.'  Where  note,  that 
our  peace  with  God  is  a  reconciliation  or  a  peace  after  a  breach,  and 
this  reconciliation  is  mutual.  God  appeareth  in  a  form  of  grace  and 
mercy  to  us,  and  we  lay  down  our  enmity  against  God ;  he  is  gracious 


YER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  69 

to  us,  and  we  love  and  serve  him.  Only  observe,  that  God  beginneth 
first,  though  he  be  the  wronged  party ;  he  '  was  reconciling.'  And  mark 
again,  it  is  '  in  Christ '  to  show  it  is  sure.  Those  that  are  reconciled  to 
men  are  still  in  umbrage  and  suspicion  with  them ;  they  that  have 
once  been  enemies,  they  may  be  again ;  therefore  they  do  not  return  to 
perfect  grace  j1  when  the  wound  is  cured,  the  scars  remain.  But  our 
reconciliation  with  God,  it  is  like  the  soldering  of  a  vessel,  which  is 
strongest  in  the  crack ;  or  as  a  leg  broken,  if  well  set,  it  is  the  stronger ; 
so  are  we  upon  firmer  terms  than  we  were  in  innocency  ;  there  was  a 
possibility  of  being  at  odds  with  God,  which  is  now  taken  away. 

[4.]  God  being  reconciled  in  Christ,  all  things  else  are  at  peace  with 
us,  tranquillus  Deus  tranquillat  omnia.  For  his  league  with  us  is 
offensive  and  defensive :  '  My  horses  are  as  thy  horses,  and  my  cha 
riots  as  thy  chariots/  God  and  all  his  confederates  are  in  the  league, 
or  rather  God  and  all  his  subjects,  as  a  prince  doth  not  only  contract 
for  his  person,  but  his  subjects  and  estates.  Angels  are  at  peace  with 
us  ;  instead  of  being  instruments  of  vengeance,  they  become  '  minister 
ing  spirits,'  Heb.  i.  14.  A  Christian  hath  an  invisible  guard ;  Satan 
is  sensible  of  it,  though  we  be  not ;  he  saith  of  Job,  '  Thou  hast  hedged 
him  round  about.'  God's  heirs  are  well  attended ;  angels  wait  upon 
them  at  Christ's  direction.  Other  creatures  serve  us,  as  if  they  were 
in  league  and  covenant  with  us ;  stars,  winds,  seas,  beasts :  Job  v.  23, 
'  Thou  shalt  be  in  league  with  the  stones  of  the  field,  and  the  beasts 
shall  be  at  peace  with  thee.'  They  are  included  in  God's  league, 
which  is  as  much  as  if  there  were  an  express  covenant  between  us  and 
them  that  they  shall  not  do  us  harm  :  they  are  at  the  beck  of  provi 
dence,  and  therefore,  so  far  as  it  conduceth  to  our  good,  at  our  service. 
So  Hosea  ii.  18,  '  I  will  make  a  covenant  for  them  with  the  beasts  of 
the  field,  and  the  fowls  of  the  heaven/  &c.  So  for  men ;  they  are 
wolves  one  to  another,  yet  God  can  change  them.  The  gospel  civil- 
iseth,  and  pulleth  the  beast  out  of  men's  bosoms  where  it  worketh 
least,2  see  Isa.  xi.  7-9.  The  hearts  of  men  are  in  God's  hands ;  he 
can  either  destroy  their  persons,  or  restrain  their  rage,  or  turn  out 
their  respects  to  you  :  *  When  a  man's  ways  please  the  Lord,  he  maketh 
his  enemies  to  be  at  peace  with  him,'  Prov.  xvi.  7.  We  think  to  carry 
all  by  force  and  violence  many  times,  but  obedience  to  God  is  the  best 
way  to  gain  the  respects  of  men,  as  a  key  openeth  a  door  sooner  than 
an  iron  bar.  If  you  be  in  with  God,  you  stop  enmity  and  strife  at  the 
fountainhead.  So  for  peace  with  the  saints ;  Jesus  Christ  breaketh 
down  the  partition  wall,  Eph.  ii.  16-18,  removeth  prejudices  and 
jealousies,  changeth  interests,  cleareth  up  truths,  and  by  his  Spirit 
meekeneth  their  hearts  that  they  may  be  at  one.  Surely  his  blood  is 
the  best  cement  and  bond  of  friendship.3  Christ  hath  called  us  into 
a  body,  that  there  might  be  peace  in  the  church,  Col.  iii.  15.  Brothers 
have  defaced  the  feelings  of  nature,  but  fellow-members  are  wont  to 
care  one  for  another.  Peace  with  fellow-saints  was  his  dying  charge, 
his  legacy,  John  xiv.  27,  his  prayer,  John  xvii.,  and  his  constant  care 
now  he  is  in  heaven.  Then  for  peace  with  ourselves.  Sin  rendeth 
and  teareth  a  man  from  himself;  it  maketh  a  mutiny  in  his  own  heart, 

1  Qu.  '  peace  '  ?— ED.  2  Qu.  '  lust '  ?— ED. 

3<Eodem  sanguine  Christ!  glutinati.' — Aug.  Confess,  de  Seipso  et  Alipio. 


70  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  2. 


Rom.  ii.  15,  '  thoughts  accusing  and  excusing  by  turns/  per  cfi 
A  man  and  his  conscience  are  at  odds,  and  a  man  and  his  affections. 
Now,  we  being  reconciled  to  God,  the  foundation  is  laid  for  peace  of 
conscience,  that  we  and  our  hearts  may  talk  together  as  loving  friends, 
without  scolding,  without  reproaching.  And  then  grace  giveth  us 
a  calm  and  contented  spirit,  which  easeth  us  of  a  great  deal  of  trouble, 
for  a  discontented  man  is  his  own  burden.  We  need  the  peace  of  God 
not  only  in  our  consciences,  but  to  bear  rule  in  our  hearts,  Col.  iii.  16, 
that  we  may  refer  all  matters  to  God's  disposal,  Ps.  iv.  8. 

[5.]  Though  all  things  are  at  peace  with  us  ;  yet  some  troubles  are 
left  for  our  exercise,  but  not  for  our  hurt  and  destruction.  The  peace 
of  God  it  is  a  very  riddle  :  Phil.  iv.  7,  '  It  passeth  all  understanding/ 
To  sense  who  more  wretched  than  God's  children,  hated,  reviled, 
persecuted,  afflicted  ?  How  are  they  at  peace  with  God  and  all  his 
creatures  ?  I  answer  —  The  privileges  of  Christ's  kingdom  are  spiritual  : 
whatever  troubleth  the  saints,  nothing  can  harm  them,  1  Peter  iii.  13. 
They  may  harm  the  man,  but  not  the  Christian.  All  things  are  at 
peace  with  them,  because  they  are  at  the  disposal  of  a  wise  and 
gracious  providence,  and  cannot  do  hurt  to  the  better  part  :  they  work 
for  good.  Death  is  at  peace  with  them,  which  doth  the  greatest  hurt 
to  the  body.  Ask  old  Simeon  and  he  will  tell  you  so  :  Luke  ii.  29, 
'  Lord,  now  lettest  thy  servant  depart  in  peace,'  &c.  They  are  sent  for 
by  their  friend;  the  king  of  fears  is  a  grim  messenger,  but  they 
know  his  errand,  and  therefore  are  not  afraid. 

[6.]  In  heaven  there  is  a  perfect  peace  ;  in  the  new  Jerusalem  all  is 
quiet  :  '  It  is  just  with  God  to  give  you  that  are  troubled,  aveo-iv,  rest/ 
2  Thes.  i.  7  ;  and  '  there  is  a  rest  that  remaineth  for  the  children  of 
God,'  Heb.  iv.  9.  There  we  rest  both  from  our  sorrows  and  our 
labours  ;  there  is  no  trouble  nor  affliction  more  ;  all  privileges  are  at  the 
height  ;  no  more  apprehensions  of  God's  wrath,  fears  of  death.  There 
we  are  not  only  free  from  hurt,  but  danger  ;  our  exercise  is  at  an 
end  :  there  we  do  immediately  behold  the  king's  face,  which  is  not 
granted  us  here  ;  now  we  are  in  Absalom's  condition,  pardoned, 
reconciled,  but  cannot  see  the  king's  face.  So  much  for  the  nature 
of  this  peace,  and  the  observations  that  open  it  to  you.  Let  us  now 
apply  all. 

Use  1.  If  peace  be  such  an  excellent  blessing,  and  a  main  privi 
lege  of  the  gospel,  then  it  puts  us  upon  trial.  Are  we  at  peace  with 
God  through  Christ  ?  If  it  be  so,  then—  (1.)  Enmity  is  laid  aside  ; 
God's  enemies  will  be  yours,  and  yours  will  be  God's  ;  otherwise  what 
peace  ?  What  !  do  we  talk  of  peace  with  God,  as  long  as  we  are  in 
league  with  God's  enemy  ?  '  What  peace  as  long  as  the  whoredoms 
of  thy  mother  Jezebel  are  so  many  ?  '  Our  league  with  God  is  defen 
sive  and  offensive.  There  is  a  war  with  Satan,1  if  we  be  at  peace 
with  God  :  the  spiritual  conflict  is  the  best  evidence  we  have  of  our 
unity  with  God.  With  the  wicked,  God  is  at  open  war  :  '  There  is 
no  peace/  &c.,  Isa.  Ivii.  21.  The  devil  may  be  at  a  secret  peace  with 
them,  but  God  is  at  a  distance,  and  abhorreth  all  communion  with  them. 
Christ  is  called  '  the  Prince  of  peace/  Isa.  ix.  6  ;  but  it  is  to  those 
that  submit  to  his  government  ;  to  his  subjects,  he  saith,  {  Take  my 

1  '  Pax  nostra  bellum  contra  Satanam.'—  Tertul.  ad  Martyras. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  71 

yoke  upon  yon,  and  ye  shall  find  rest/  Mat.  xi.  29.  We  are  not 
in  a  capacity  to  receive  this  blessing  till  we  take  an  oath  of  allegiance 
to  Christ,  and  continue  in  obedience  to  him.  (2.)  The  next  note  is, 
delight  in  communion  with  God :  Job  xxii.  21,  *  Acquaint  thyself 
with  him,  and  be  at  peace/  A  man  that  is  at  peace  with  God  will  be 
often  in  his  company :  bondage  and  servile  awe  keepeth  us  out  of 
God's  presence ;  we  cannot  come  to  him,  because  we  cannot  come  in 
peace.  A  man  never  delighteth  in  duties  of  commerce  with  God 
when  either  he  hath  a  false  peace  or  no  peace  :  duties  disturb  a  false 
peace ;  and  when  we  are  raw  and  sour,  we  are  unfit  for  work.  When 
a  peace  is  concluded  between  nations  that  were  before  at  war,  trading 
is  revived :  so  will  it  be  between  God  and  you ;  commerce  will  be 
revived,  and  you  will  be  trading  into  heaven,  that  you  may  bring  away 
rich  treasures  of  grace  and  comfort. 

Use  2.  It  presseth  us  to  make  peace  with  God  by  Christ.  We  speak 
to  two  sorts — the  careless  and  the  distressed.  (1.)  To  the  careless. 
Consider  you  are  born  enemies  to  God :  they  that  loved  him  from 
their  cradle  upward,  never  loved  him.  You  must  make  peace  with 
God,  for  you  cannot  maintain  war  against  him  :  '  Are  you  stronger  than 
he  ? '  What !  will  you  arm  lusts  against  angels  ?  And  do  you  know 
the  terror  of  his  wrath  ?  One  spark  of  it  is  enough  to  drink  up  all  your 
blood  and  spirits,  Job  vi.  4.  The  present  life  is  but  a  vapour,  soon 
gone.  If  God  be  angry,  he  can  arm  the  least  creature  to  kill  you : 
the  whole  creation  taketh  part  with  God :  Adrian  was  strangled  with 
a  gnat.  But  death  will  not  end  your  sorrows.  None  can  punish  their 
enemies  as  God  can ;  he  can  ruin  your  body  and  soul  for  ever  and  for 
ever.  How  will  you  screech  and  howl  like  dragons  ?  But  your  tor 
ments  are  without  end  and  without  ease.  Be  wise,  then,  and  do  not 
sleep  when  your  '  damnation  sleepeth  not,'  2  Peter  ii.  3  ;  now  is  the  time 
to  make  your  peace  with  God.  Ah  !  that '  you  knew  in  this  your  day  the 
things  that  belong  to  your  peace/  Luke  xix.  41.  Peace  must  be  had 
now,  or  else  it  can  never  be  had  hereafter.  The  day  of  patience  will  not 
always  last ;  therefore  let  us  get  into  the  ark  before  the  flood  cometh. 
It  is  a  dreadful  thing  to  be  under  the  wrath  of  God,  and  you  know  not 
how  soon  it  will  light :  our  care  should  be  to  be  '  found  of  him  in  peace/ 
Peter  iii.  14.  Christ  is  now  a  Saviour,  then  a  judge :  you  will  yell 
and  howl  for  mercy  when  it  is  too  late.  (2.)  I  am  to  speak  to  dis 
tressed  consciences.  Lift  up  your  heads,  God  offereth  you  peace  ;  he 
sent  angels  from  heaven  to  proclaim  it,  Luke  ii.  14.  The  ground  of 
the  offer  is  good- will,  and  the  end  of  the  offer  is  only  his  own  glory. 
God  hath  no  other  reasons  to  move  him  to  it  but  his  own  good-will, 
and  no  other  aim  than  to  glorify  his  grace ;  see  Eph.  i.  6  ;  and  there 
fore  take  hold  of  his  covenant  of  peace,  as  it  is  called,  Isa.  liv.  10.  He 
is  content  we  shall  have  peace  upon  these  terms,  and  peace  assured  us 
by  covenant.  Certainly  it  is  not  a  duty  to  doubt,  nor  a  thing  accept 
able  to  God,  that  we  should  always  be  upon  terms  of  perplexity,  and 
keep  conscience  raw  with  a  sense  of  wrath  and  sin:  wherefore  did 
Christ  bear  '  the  chastisement  of  our  peace '  ?  God  is  more  pleased 
with  a  cheerful  confidence  than  a  servile  spirit,  full  of  bondage 
and  fear. 

Use  3.  It  is  caution.     If  peace  be  a  privilege  of  the  gospel,  let  us 


72  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  2. 

take  care  that  we  settle  upon  a  right  peace,  lest  we  mistake  a  judgment 
for  a  blessing.  It  is  the  greatest  judgment  that  can  be,  to  _be  given 
up  to  our  own  secure  presumptions,  and  to  be  lulled  asleep  with  a  false 
peace.  When  the  pulse  doth  not  beat,  the  body  is  in  a  dangerous 
estate ;  so  when  conscience  is  benumbed,  and  smiteth  not,  it  is  very 
sad.  The  grounds  of  a  false  and  carnal  peace  are — (1.)  Ignorance  of 
our  condition.  Many  go  hoodwinked  to  hell ;  a  little  light  breaking 
in  would  trouble  all,  Rom.  vii.  9.  Sluttish  corners  are  not  seen  in  the 
dark.  Things  are  naught  that  cannot  brook  a  trial;1  so  you  may 
know  that  it  is  very  bad  with  men  when  they  '  will  not  come  to  the 
light,'  John  iii.  20,  or  cannot  endure  to  be  alone,  lest  conscience  should 
return  upon  itself,  and  they  be  forced  to  look  inward  ;  their  confidence 
is  supported  by  mere  ignorance.  (2.)  Sensuality.  Some  men's  lives 
are  nothing  else  but  a  diversion  from  one  pleasure  to  another,  that 
they  may  put  off  that  which  they  cannot  put  away  ;  there  is  bondage 
in  their  consciences,  and  they  are  loath  to  take  notice  of  it :  Amos  vi.  3, 
'  They  drink  wine  in  bowls,  and  put  far  away  the  evil  day.'  This  is 
to  '  quench  the  spirit '  without  a  metaphor.  All  their  pleasures  are 
but  'stolen  waters,  and  bread  eaten  in  secret;'  frisks  of  mirth  when 
they  can  get  conscience  asleep.  Cain's  heart  was  a  trouble  to  him, 
therefore  he  falleth  a-building  of  cities.  Saul,  to  cure  the  evil  spirit, 
ran  to  his  music ;  and  so  usually  men  choke  conscience  either  with 
business  or  pleasures.  (3.)  From  formality  and  slightness  in  the 
spiritual  life.  First,  either  they  do  not  seriously  perform  duty ;  that 
will  make  men  see  what  carnal,  unsavoury,  sapless  spirits  they  have. 
He  that  never  stirreth  doth  not  feel  the  lameness  of  his  joints.  Formal 
duties  make  men  the  more  secure  ;  as  the  Pharisee  thought  himself 
in  a  good  case,  because,  &c.,  Luke  xviii.  11 ;  but  spiritual  duties  search 
us  to  the  purpose,  as  new  wine  doth  old  bottles.  Or  else,  secondly, 
they  do  not  exasperate  their  lusts,  and  seriously  resist  sin.  Tumult  is 
made  by  opposition.  When  a  man  yieldeth  to  Satan,  no  wonder  that 
Satan  lets  him  alone :  Luke  xi.  21,  '  The  goods  are  in  peace,'  because 
the  devil's  possession  is  not  disturbed  ;  he  rageth  most  when  his  king 
dom  is  tottering,  Eev.  xii.  12.  Please  the  worst  natures,  and  they 
will  not  trouble  you.  There  is  no  tempest  where  wind  and  tide  go 
together.  You  let  Satan  alone,  and  he  lets  you  alone  ;  this  is  a  peace 
that  will  end  in  trouble. 

I  now  come  to  speak  of  the  third  thing  prayed  for,  and  that  is 
love,  which,  being  taken  here,  not  for  God's  love  to  us,  but  our  love 
to  God,  may  be  thus  defined  : — It  is  a  gracious  and  holy  affection, 
which  the  soul,  upon  the  apprehension  of  God's  love  in  Christ,  re- 
turneth  back  to  God  again  by  his  own  grace.  The  grounds  and  causes 
of  it  are  two  ;  the  one  worketh  by  way  of  argument  and  suasion,  the 
other  by  way  of  efficacy  and  power. 

1.  It  ariseth  from  the  sense  and  apprehensions  of  God's  love  in 
Christ.  Love  is  like  a  diamond,  that  is  not  wrought  upon  but  by  its 
own  dust:  1  John  iv.  19,  'We  love  him,  because  he  loved  us  first.' 
Love  is  like  an  echo,  it  returneth  what  it  receiveth ;  it  is  a  reflex,  a 
reverberation,  or  a  casting  back  of  God's  beam  and  flame  upon  himself. 
The  cold  wall  sendeth  back  no  reflex  of  heat  till  the  sun  shine  upon 

1  'Iniqua  lex  est  quse  se  exquinari  non  patitur.' — Tertul.  Apol. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  73 

it,  and  warm  it  first ;  so  neither  do  we  love  God  till  the  soul  be  first 
filled  with  a  sense  of  his  love.  And  as  radius  reflexus  languet,  rays 
in  their  reflection  are  more  faint  and  cold,  so  our  love  to  God  is  much 
weaker  than  God's  love  to  us.  Valdesso  saith,  God  loveth  the  lowest 
saint  more  than  the  highest  angel  loveth  God.  Once  more,  the  more 
direct  the  stroke  and  beam  is  upon  the  wall,  or  any  other  solid  body, 
the  stronger  always  is  the  reflection ;  so  the  more  sense  we  have  of  the 
love  of  God,  the  stronger  is  our  love  to  him. 

2.  The  next  cause  of  love  is  the  grace  of  God.  There  is  not  only 
an  apprehension  of  love,  but  the  force  of  the  spirit  goeth  along  with  it. 
Our  thoughts,  our  discourses  upon  the  love  of  God  to  us  in  Christ,  nay, 
our  sense  and  feeling  of  it,  is  not  enough  to  beget  this  grace  in  us. 
Love  is  a  pure  flame,  that  must  be  kindled  from  above,  as  the  vestal 
fire  by  a  sunbeam :  1  John  iv.  7, '  Love  is  of  God ;'  that  is,  of  a  celestial 
or  heavenly  original.  There  is  in  the  soul  naturally  a  hatred  of  God, 
Horn.  i.  30,  OeocrTvyeis,  and  a  proneness  to  mingle  with  present  com 
forts,  which  can  only  be  cured  by  the  Spirit  of  grace.  Our  naked 
apprehensions  will  not  break  the  force  of  natural  enmity ;  and  it  is 
God  that  must  circumcise  and  pare  away  the  foreskin  of  the  heart 
before  we  can  love  him,  Deut.  xxx.  6.  There  is  a  natural  proneness 
to  dote  upon  the  creature  and  hate  the  Creator.  Base  creatures 
neglect  God,  and  pollute  themselves  with  one  another  ;  and  there  is  no 
help  for  it  till  the  heart  be  overpowered  by  grace.  Thus  for  the 
causes  of  love. 

The  object  of  love  is  God  himself ;  not  merely  as  considered  in 
himself,  for  so  he  is  terrible  to  the  creature,  but  as  God  in  Christ,  for 
so  he  will  be  known  and  respected  by  us  in  the  gospel,  and  so  we  have 
the  highest  engagement  to  love  him ;  not  only  upon  the  respects  of 
nature,  as  our  Creator,  but  of  grace,  as  our  God  and  father  in  Christ. 
Now  God  is  the  supreme  object  of  love,  and  other  things  are  loved  for 
God's  sake,  because  of  that  of  God  which  we  find  in  them  ;  as  his  word, 
which  is  the  copy  of  his  holiness,  his  engraven  image,  as  the  coin  bear- 
eth  the  image  of  the  prince.  So  it  is  said,  Ps.  cxix.  47,  *  I  will  delight 
myself  in  thy  commandments  which  I  have  loved.'  And  then  his 
saints,  which  are  his  living  image,  as  children  resemble  their  father  ; 
so  it  is  said,  Ps.  xvi.  3,  '  To  the  saints,  and  to  the  excellent  of  the  earth, 
in  whom  is  my  delight/  And  then  other  men,  because  of  his  com 
mand,  2  Peter  i.  5,  '  Add  to  brotherly  kindness,  love/  So  his  creatures, 
because  in  them  we  enjoy  God,  the  effects  of  his  bounty.  But  chiefly 
his  ordinances,  as  they  exhibit  more  of  God  than  the  creatures  can.  So 
that  love  respects  God,  and  other  things  for  God's  sake. 

Again,  in  the  description  I  take  notice  of  the  essence  or  formal 
nature  of  it,  and  call  it  the  return  of  a  gracious  and  holy  affection  to 
God.  Love  is  carried  out  to  its  object  two  ways — by  desire  and  de 
light.  Our  necessity  and  need  of  God  is  the  ground  of  desire ;  and 
our  propriety  and  interest  is  the  ground  of  delight.  Desires  are  the 
feet  of  love,  by  which  it  runneth  after  its  object ;  and  delight  is  the  rest 
and  contentment  of  the  soul  in  the  enjoyment  of  it.  Because  of  our 
imperfect  fruition  in  this  life,  love  bewrayeth  itself  by  desires  mostly,  or 
pursuing  after  God  ;  see  Ps.  Ixiii.  8,  '  My  heart  followeth  hard  after 
thee/  It  noteth  those  sallies  and  earnest  egressions  of  soul  after  the 


74  AN  EXPOSITION,  WITH  NOTES,  [YER.  2. 

Lord,  that  we  may  have  more  communion  and  fellowship  with  him. 
In  short,  the  radical  (if  I  may  so  speak)  and  principal  disposition  of 
love  is  a  desire  of  union ;  for  all  other  effects  of  love  flow  from  it 
This  it  is  that  makes  the  soul  to  prize  the  ordinances,  because  God  is. 
to  be  enjoyed  there,  and  these  are  means  of  communion  with  him  :  Ps. 
xxvi.  8, '  I  have  loved  the  place  where  thine  honour  dwelleth.'  This 
maketh  sin  terrible,  because  it  separateth  from  God,  Isa.  lix.  2.  This 
maketh  heaven  amiable ;  the  fairest  part  of  our  portion  in  heaven  is  a 
closer  and  nearer  communion  with  Christ,  Phil.  i.  23.  This  maketh 
the  day  of  judgment  sweet,  for  then  we  shall  '  meet  with  our  beloved  in 
the  air,'  1  Thes.  iv.  17.  In  short,  this  maketh  the  soul  to  take  such 
contentment  in  thinking  of  God,  and  speaking  of  God  ;  it  is  the  feast 
of  the  soul :  '  My  meditation  of  him  shall  be  sweet,'  Ps.  civ.  34.  Their 
souls  cannot  have  a  greater  solace  than  to  think  what  a  God  they  have 
in  Christ. 

Having  in  some  manner  described  the  love  of  God,  let  me  use  some 
arguments  to  press  you  to  it. 

First,  God  hath  commanded  it ;  the  sum  of  the  law  is  love.    When 
the  scribe  came  to  Christ,  Mat.  xxii.  36,  '  Master,  which  is  the  great 
commandment  in  the  law?'  Jesus  said  unto  him,  '  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  all  thy  soul,  and  all  thy  might/ 
Mark,  *  this  is  the  first  and  great  commandment,'  to  love  God  ;  it  is 
not  a  sour  command,  but  sweet  and  profitable.     God  might  have  bur 
dened  us  with  other  manner  of  precepts,  considering  his  absolute  right ; 
to  offer  our  children  in  sacrifice,  to  mangle  our  flesh  with  whips  and 
scourges ;  but  these  are  cruelties  proper  to  the  devil's  worship.     The 
Lord  is  a  gentle  master,  and  only  desireth  the  love  of  his  servants  ;  we 
have  cause  to  thank  him  for  such  a  gracious  precept.    If  he  should 
require  us  not  to  love  him,  this  were  hell  itself ;  that  is  the  hell  of 
hell,  that  they  which  are  there  do  not  love  God.     It  is  our  privilege 
as  much  as  our  duty.     God  loveth  all  his  creatures,  but  hath  com 
manded  none  to  love  him  again  but  man  and  angels ;  so  that  it  is  the 
great  privilege  of  the  saints  to  love  God.     It  had  been  a  great  favour 
if  God  had  given  us  leave  to  love  him  ;  as  it  would  be  a  great  favour 
if  a  king  should  give  leave  to  one  of  his  meanest  subjects  to  have  the 
key  of  his  privy  chamber,  to  come  to  him  and  visit  him,  and  be  familiar 
with  him^when  he  pleaseth  ;  how  would  this  be  talked  of  in  the  world  ! 
Yet  this  is  not  so  wonderful,  since  the  king  and  the  peasant  are  both 
men  ;  in  their  natural  being  they  are  equal,  though  in  their  civil  dis 
tinction  and  condition  of  life  there  be  a  difference.    But  what  a  favour 
is  this,  that  he  who  is  the  '  King  of  kings,  and  Lord  of  lords,'  doth 
not  only  permit  his  creature  made  by  his  own  hands  to  come  to  him, 
and  love  him,  and  deal  with  him  when  he  pleaseth,  but  hath  expressly 
commanded  it !     Nay,  this  is  '  the  great  commandment.'     Certainly 
God  is  very  desirous  of  our  love,  when  he  layeth  such  an  obligation 
upon  us.     Was  there  ever  such  a  master,  that  made  this  to  be  his 
servants'  chiefest  duty,  that  they  should  love  him  ?     Again,  I  observe 
in  God's  command  that  the  precept  runneth  thus :  '  Thou  shalt  love 
the  Lord  _thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  might.'     The  Lord  would  not  lose  one  grain  of  the  creature's 
love.     Surely  he  valued  it  when  he  is  so  solicitous  about  it.     If  we 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  75 

should  see  a  wise  man  careful  to  preserve  the  relics  of  what  we 
counted  a  neglected  weed,  it  would  make  us  think  there  were  some 
what  in  it.  We  lavish  away  our  love  upon  trifles,  and  God  prizeth 
every  grain  of  it.  You  see  he  speaketh  as  if  he  would  not  lose  one 
dust  of  love  :  '  All  thy  soul,  all  thy  heart,  and  all  thy  might.'  When 
he  biddeth  us  love  our  neighbour,  he  sets  limits  to  it,  '  Thou  shalt 
love  thy  neighbour  as  thyself  ;'  but  when  he  biddeth  us  love  God,  he 
requireth  all  the  heart.  The  only  measure  is  to  love  him  without 
measure.  The  next  place  that  I  shall  take  notice  of,  where  the  pre 
cept  is  recorded,  is  Deut.  x.  12,  *  And  now  Israel,  what  doth  the  Lord 
require  of  thee,  but  to  fear  the  Lord  thy  God,  and  to  walk  in  all  his 
ways,  and  to  love  him,  and  to  serve  the  Lord  with  all  thy  heart,  and 
with  all  thy  soul.'  God  doth  not  require  of  us  things  without  the 
sphere  of  duty ;  that  we  should  go  into  the  depths  of  the  sea,  .toss 
mountains  in  the  air,  pluck  the  stars  from  heaven,  &c.  These  things 
lie  out  of  the  power  of  man.  He  doth  not  require  of  us  barbarous 
austerities — to  offer  our  first-born,  to  lance  ourselves,  to  mangle  our 
flesh  with  whips  and  scourges.  He  doth  not  require  of  us  absolutely 
such  things  which  some  men  can  and  ought  to  perform ;  not  such  a 
measure  of  alms,  what  then  would  become  of  the  poor  ?  not  such  a 
degree  of  wisdom  and  learning,  what  then  would  become  of  the  simple 
and  unlearned  ?  But,  '  O  Israel,  what  hath  the  Lord  required  of  thee, 
but  that  thou  shouldest  love  the  Lord  thy  God  ? '  A  duty  to  be  per 
formed  by  poor  and  rich,  learned  and  unlearned.  Whatever  their 
estate  and  condition  be,  they  may  all  love  God.  There  are  many  in 
heaven  that  never  were  in  a  condition  to  give,  but  to  receive,  that 
were  never  learned  and  skilled  in  sciences ;  but  none  that  never  loved 
God. 

Secondly,  God  hath  deserved  love.  Let  us  a  little  take  notice  of 
God's  love  to  us.  He  beginneth  and  loveth  us  that  we  may  love  him 
again,  1  John  iv.  19.  If  God  should  hate  us,  we  were  bound  to  love 
him,  because  of  his  excellency,  and  because  of  our  duty  and  obligation 
as  we  are  creatures.  How  much  more  when  God  hath  loved  us,  and 
bestowed  so  many  benefits  upon  us  ?  Love  is  an  affection  which  God 
will  have  repaid  in  kind.  When  he  chideth  us,  he  doth  not  expect 
that  we  should  chide  him  again.  When  he  judgeth  us,  we  must  not 
judge  him  again.  In  these  things  the  creature  is  not  to  retaliate.  It 
is  true,  we  do  it  too  often,  but  still  to  our  loss  and  blame.  But  now 
when  he  loveth  us,  he  willeth  us  to  love  him  again.  He  loveth  us  for 
no  other  cause  but  that  he  may  be  loved.  Love  must  be  paid  in  kind. 
As  water  is  cast  into  a  pump  when  the  springs  lie  low  to  bring  up 
more  water,  so  God  sheddeth  abroad  his  love  into  our  hearts,  that  our 
love  may  rise  up  to  him  again  by  way  of  gratitude  and  recompense. 
Now  in  the  love  of  God  we  may  take  notice  of — (1.)  The  properties ; 
and  (2.)  The  effects  of  it. 

First,  For  the  properties  of  God's  love,  consider : — 
1.  The  ancientness  of  it:  Ps.  ciii.  17,  'From  everlasting  to  ever 
lasting,'  &c.  With  reverence  we  may  speak,  ever  since  God  was  God 
he  was  our  God.  You  may  track  his  love  from  one  eternity  to  another. 
Before  the  world  was  he  loved  us,  and  when  the  world  is  no  more  he 
loveth  us  still.  His  love  began  in  eternal  purposes  of  grace,  and  it 


76  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

endeth  in  our  eternal  possession  of  glory.  It  is  not  a  thing  of  yester 
day.  He  is  our  ancient  friend.  He  loved  us  not  only  before  we  were 
lovely,  but  before  we  were  at  all.  We  adjourn  and  put  off  our  love  of 
God  to  old  age,  and  thrust  it  into  a  narrow  corner.  When  we  have 
wasted  and  spent  our  strength  in  the  world,  we  dream  of  a  devout 
retirement.  But  the  Lord  thinketh  he  could  never  love  us  early  enough. 
'From  everlasting  to  everlasting,'  &c.  We  receive  the  fruits  and 
effects  of  love  in  time,  but  all  cometh  out  of  God's  ancient  and  eternal 
love.  This  grace  was  provided  for  us  before  we  were  born.  Yea, 
look  upon  God's  love  in  time.  How  merciful  was  God  to  us  before 
we  could  show  the  least  sign  of  thankfulness  to  him  ?  He  loved  us  a 
long  time  before  ever  we  had  a  thought  of  him.  In  infancy  we  could 
not  so  much  as  know  that  he  loved  us.  When  we  came  to  years  of  dis 
cretion  we  knew  how  to  offend  him  before  we  knew  how  to  love  and 
serve  him.  How  many  are  there  of  whom  it  may  be  said,  '  God  is  not 
in  all  their  thoughts  ;'  and  yet  all  this  while  God  hath  '  thoughts  of 
peace  '  and  blessing  towards  them. 

2.  Consider  the  freeness  of  God's  love.     The  value  of  all  benefits 
ariseth  from  the  necessity  of  him  that  receive th,  and  the  good- will  of 
him  that  giveth.     God  wanted  not  us,  our  love  is  no  benefit  to  him  ; 
but  we  wanted  him,  we  are  undone  without  him.     Yet  he  hath  more 
delight  in  pardoning  than  we  in  salvation,  and  he  is  more  ready  to 
give  than  we  to  ask.1     He  often  calleth  upon  us  to  call  upon  him ;  as 
if  he  were  afraid  we  would  not  ask,  or  not  enough,  or  not  soon  enough, 
or  not  often  enough.     A  man  would  think  that  our  wants  should  be 
importunate  enough  to  put  us  upon  requests,  and  that  we  needed  not 
enforcements  to  prayer ;  yet  you  see  God  doth  not  only  prevent  the 
request,  but  make  the  prayer,  and  stirreth  us  up  to  utter  it.     But  we 
are  not  only  needy  creatures,  but  guilty  creatures;  and  that  God 
should  love  us  1     When  we  were  in  our  blood  and  filthiness,  it  was  '  a 
time  of  loves,'  Ezek.  xvi.  7.     This  is  the  great  miracle  of  divine  love, 
that  a  time  of  loathing  is  a  time  of  loves.     And  we  will  wonder  at  it 
more  if  we  consider  the  active  and  endless  hatred  of  his  holiness  against 
sin,  and  therefore  why  not  against  sinners  ?     The  holiness  of  his  nature 
and  essence  sets  him  against  them ;  and  natural  antipathies  and  aver 
sions  can  never  be  reconciled,  as  a  man  can  never  be  brought  to  de 
light  in  a  toad,  or  a  lamb  in  a  wolf.     And  consider  again  his  infinite 
wisdom.     We  may  love  that  which  is  not  lovely,  because  we  are  often 
blinded  by  inordinate  affection ;  but  now  God's  love  is  not  blind  and 
overcome  with  the  vehemency  of  any  passion,  as  man's  is.     This 
maketh  the  wonder,  there  is  no  blindness  and  passion  in  him  that 
loveth,  and  yet  the  thing  that  is  loved  is  vile  and  uncomely. 

3.  The  frequency  of  the  expressions  of  his  love.     It  would  weary  the 
arm  of  an  angel  to  write  down  God's  repeated  acts  of  grace  :  Rom.  v. 
16,  '  The  free  gift  is  of  many  offences  unto  justification/     We  carry 
loads  of  experiences  with  us  to  heaven.     God's  book  of  remembrance  is 
written  within  and  without.     This  will  be  our  wonder  and  amazement 
at  the  last  day,  to  see  such  huge  sums  cancelled  with  Christ's  blood : 
every  day  pardoning  mercy  is  put  in :  our  past  lives  are  but  a  constant 
experience  of  our  sinning  and  God's  pardoning.     We  are  weary  of 

1  '  Dii  multa  dedere  neglect!.' 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  77 

everything  but  sin ;  we  are  never  weary  of  that,  because  it  is  natural 
to  us.  The  very  refreshments  of  life  by  continuance  grow  burden 
some  :  meat,  drink,  music,  sleep,  the  chiefest  pleasures,  within  a  while 
need  to  be  refreshed  with  other  pleasures  ;  man  is  a  restless  creature, 
and  loveth  shift  and  change.  But  now  we  are  never  weary  of  sin ;  we 
have  it  from  the  womb,  and  we  keep  it  to  the  grave ;  and  yet  all  this 
while  we  subsist  upon  God.  We  subsist  upon  him  every  moment ; 
we  have  life,  and  breath,  and  hourly  maintenance  from  him,  whom  we 
thus  grieve  and  offend.  Dependence  should  beget  observance,  but  in 
us  it  is  otherwise.  As  a  dunghill  sendeth  out  vapours  to  obscure  the 
sun  that  shineth  upon  it,  so  do  we  dishonour  the  God  of  our  mercies, 
and  grieve  him  day  by  day.  How  long  hath  God  been  multiplying 
pardons,  and  yet  free  grace  is  not  tired  and  grown  weary ! 

4.  Consider  the  variety  of  the  expressions  of  his  love.  We  have 
all  kind  of  mercies ;  we  eat  mercy,  we  wear  mercy,  we  are  '  encom 
passed  with  mercy  as  with  a  shield.'  The  apostle  saith,  2  Peter  i.  3, 
*  He  hath  given  us  all  things  that  pertain  to  life  and  godliness ; '  that 
is,  as  I  would  interpret,  all  things  that  are  necessary  to  life  natural,  to 
life  spiritual,  to  maintain  grace  here,  and  to  bring  us  to  glory  here 
after.  He  that  hath  an  interest  in  Christ,  his  portion  is  not  straitened ; 
be  hath  a  right  to  all  things,  and  a  possession  of  as  much  as  provi 
dence  judgeth  needful;  therein  we  must  not  be  our  own  carvers.  A 
man  of  mortified  affections  thinketh  he  hath  provision  enough  if  he 
hath  things  necessary  to  life  and  godliness;  and  will  you  not  love  God 
for  all  this?  Certainly  we  do  not  want  obligations,  but  we  want 
affections.  Look,  as  too  much  wood  puts  out  the  fire  and  causeth 
smoke,  so  the  multitude  and  daily  experience  of  God's  mercies  lesseneth 
the  esteem  of  them.  We  have  but  too  many  mercies,  and  that 
maketh  us  unkind  and  neglectful  of  God.  What  shall  I  tell  you  of 
sabbaths,  ordinances,  food,  raiment  ?  If  a  man  would  be  but  his  own 
remembrancer,  and  now  and  then  come  to  an  account  with  God,  he 
would  cry  out,  '0  the  multitude  of  thy  thoughts  to  us-ward,  how 
great  is  the  sum  of  them !  '  Ps.  cxxxix.  17.  Or  if  a  man  would  but 
keep  a  journal  of  his  own  life,  what  a  vast  volume  would  his  private 
experiences  make ;  how  would  he  find  mercy  and  himself  still  grow 
ing  up  together!  Shall  I  show  you  a  little  what  a  multitude  of 
mercies  there  are?  I  will  not  speak  of  the  higher  and  choicer  mercies, 
such  as  concern  the  soul,  but  of  such  as  concern  the  body.  What  a 
deal  of  provision  is  there  for  the  comfort  and  welfare  of  the  body  !  I 
instance  in  these  mercies,  partly  because  they  are  so  common  that 
they  are  scarce  noted;  partly  because  carnal  men  prize  the  body  most; 
they  prefer  it  above  the  soul.  Now  the  Lord  would  leave  them  with 
out  excuse ;  they  that  love  the  body  shall  not  want  arguments  to  urge 
them  to  love  God,  since  he  hath  bestowed  so  much  of  his  love  and  care 
upon  the  body,  to  gratify  all  the  senses  not  only  for  necessity  but 
delight.  There  is  light  for  the  eye;  the  poorest  man  hath  glorious 
lamps  to  light  him  to  his  labours ;  for  the  taste,  such  variety  of 
refreshments  of  a  different  sap  and  savour  ;  for  the  smell,  delicious 
infusions  into  the  air  from  flowers  and  gums  and  aromatic  plants ; 
for  the  ears,  music  from  birds  and  men ;  and  all  this  to  make  our 
pilgrimage  comfortable,  and  our  hearts  better.  How  many  creatures 


78  AN  EXPOSITION,  WITH  NOTES,  [YER.  2. 

hath  the  Lord  given  us  to  help  to  hear  burdens  ?  how  many  things 
for  meat  and  medicine  ?  If  man  had  not  been  created  last,  after  the 
world  was  settled  and  furnished,  we  should  have  seen  the  want  of 
many  things  which  we  now  enjoy  and  do  not  value.  First  God  pro 
vided  our  house,  and  then  furnished  our  table;  and  when  all  was 
ready,  then  man  is  brought  in  as  the  lord  of  all.  We  are  not  affected 
with  these  mercies.  How  can  we  sin  against  God,  that  can  look  no 
where  but  we  see  arguments  and  reasons  to  love  him  ?  As  Christ 
said,  '  Many  good  works  have  I  done  amongst  you ;  for  which  of  these 
do  you  stone  me  ? '  so  may  the  Lord  plead,  I  have  done  many  things 
for  you  ;  you  cannot  open  your  eyes  but  you  see  love,  you  cannot  walk 
abroad  but  you  smell  love  and  hear  love,  &c. ;  for  which  of  those  do 
you  grieve  me,  and  deal  so  despitefully  with  me  ? 

Secondly,  Let  me  now  come  to  the  effects  of  God's  love.  I  shall 
only  instance  in  those  three  great  effects — creation,  preservation,  and 
redemption.  Certainly  that  must  needs  be  a  great  bonfire  out  of 
which  there  flies  not  only  sparks  but  brands ;  and  so  that  love  which 
can  produce  such  fruits  and  effects  must  needs  be  exceeding  great. 

1.  Creation.  This  deserveth  love  from  the  creature.  The  fruit  of 
the  vineyard  belongeth  to  him  that  planted  it ;  and  whom  should  we 
love  but  him  that  gave  us  the  power  to  love  ?  All  that  thou  hast,  all 
that  thou  canst  see,  that  thou  canst  touch,  is  his  gift,  and  the  work  of 
his  hands.  He  gave  thee  the  essence  not  of  a  tree,  a  bird,  a  beast,  but 
of  a  man,  capable  of  reason,  fit  for  happiness.  God  made  other  crea 
tures  by  a  word  of  command,  and  man  by  counsel.  It  was  not,  Be  thou, 
but,  Let  us  make  man,  to  show  that  the  whole  Trinity  assisted  and 
joined  in  consultation.  He  made  other  creatures  for  his  glory,  but  not 
for  his  love  and  service.  God  is  glorified  in  them  passively,  as  they 
give  us  occasion  to  glorify  God ;  the  creatures  are  the  harp,  but  man 
maketh  the  music  :  '  All  thy  works  praise  thee,  and  thy  saints  bless 
thee/  Ps.  cxlv.  10.  How  many  steps  may  a  Christian  ascend  in  his 
praise  and  thanksgiving  !  We  might  have  been  stones  without  sense ; 
beasts,  and  without  reason ;  born  infidels,  and  without  faith ;  we 
might  have  continued  sinners,  and  without  grace :  all  these  are  so 
many  steps  of  mercy.  But  creation  is  that  we  are  now  to  speak  of, 
and  truly  it  deserveth  a  remembrance,  especially  in  youth,  Eccles.  xii. 
1,  when  the  effects  of  God's  creating  bounty  are  most  fresh  in  our 
sense  and  feeling  :  we  are  always  to  '  remember  our  Creator,'  but  then 
especially.  The  aches  of  old  age  serve  to  put  us  in  mind  of  our  ingrati 
tude  ;  but  the  strength,  and  vigour,  and  freshness  of  youth  should 
make  us  remember  the  bounty  of  our  Creator.  Look  upon  the  body 
or  the  soul,  and  you  will  see  that  we  have  cause  to  love  him.  In  the 
body  we  find  as  many  mercies  as  there  are  limbs.  If  a  man  should  be 
born  blind  or  lame,  or  should  lose  an  eye  or  an  arm,  or  a  leg,  how 
much  would  he  love  him  that  should  restore  the  use  of  these  members 
again  !  We  are  as  much  bound  to  love  him  that"  gave  them  to  us  at 
first,  especially  when  we  consider  how  often  we  have  deserved  to  lose 
them.  We  would  love  him  that  should  raise  us  from  the  dead  :  God 
is  the  author  of  life,  and  the  continual  preserver  and  defender  of  it.  If 
we  love  our  parents  that  begot  us,  we  should  much  more  love  God 
that  made  them  and  us  too  out  of  nothing.  Take  notice  of  the  curious 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  79 

frame  of  the  body.  David  saith,  Ps.  cxxxix.  14,  '  I  am  wonderfully 
made  ; '  acu  pictus  sum,  so  the  Vulgar  rendereth  it,  '  painted  as  with 
a  needle,'  like  a  garment  of  needlework,  of  divers  colours,  richly  em 
broidered  with  nerves  and  veins.  What  shall  I  speak  of  the  eye, 
wherein  there  is  such  curious  workmanship,  that  many  upon  the  first 
sight  of  it  have  been  driven  to  acknowledge  God  ?  Of  the  hand 
made  to  open  and  shut,  and  to  serve  the  labours  and  ministries  of 
nature  without  wasting  and  decay  for  many  years  ?  If  they  should  be 
of  marble  or  iron,  with  such  constant  use  they  would  soon  wear  out ; 
and  yet  now  they  are  of  flesh  they  last  as  long  as  life  lasteth.  Of  the 
head  ?  fitly  placed  to  be  the  seat  of  the  senses,  to  command  and  direct 
the  rest  of  the  members.  Of  the  lungs  ?  a  frail  piece  of  flesh,  yet, 
though  in  continual  motion,  of  a  long  use.  It  were  easy  to  enlarge  upon 
this  occasion ;  but  I  am  to  preach  a  sermon,  not  to  read  an  anatomy 
lecture.  In  short,  therefore,  every  part  is  so  placed  and  framed,  as  if 
God  had  employed  his  whole  wisdom  about  it. 

But  as  yet  we  have  spoken  but  of  the  casket  wherein  the  jewel 
lieth.  The  soul,  that  divine  spark  and  blast,  how  quick,  nimble, 
various,  and  indefatigable  in  its  motions  !  how  comprehensive  in  its 
capacities !  how  it  animateth  the  body,  and  is  like  God  himself,  all 
in  every  part !  Who  can  trace  the  flights  of  reason  ?  What  a  value 
hath  God  set  upon  the  soul !  He  made  it  after  his  image,  he  re 
deemed  it  with  Christ's  blood,  &c.  Well,  then,  God,  that  made  such 
a  body,  such  a  soul,  deserveth  love.  He  that  made  the  soul  hath 
most  right  to  dwell  in  it ;  it  is  a  curious  house  of  his  own  framing. 
But  he  will  not  enter  by  force  and  violence,  but  by  consent ;  he  ex- 
pecteth  when  love  will  give  up  the  keys  :  Rev.  iii.  20,  '  Behold,  I  stand 
at  the  door  and  knock ;  if  any  man  open  to  me,  I  will  come  in  and 
sup  with  him/  Why  should  Christ  stand  at  the  door  and  knock,  and 
ask  leave  to  enter  into  his  own  honse  ?  He  hath  right  enough  to 
enter,  only  he  expecteth  till  we  open  to  him. 

2.  Preservation.  We  are  not  apprehensive  enough  of  daily  mercies. 
The  preservation  of  the  world  is  a  constant  miracle.  The  world  is 
*  hanged  upon  nothing'  (as  it  is  in  the  book  of  Job).  A  feather  will 
not  stay  in  the  air ;  and  yet  what  hath  the  world  to  support  it  but  the 
thin  fluid  air  that  is  round  about  it  ?  It  is  easy  to  prove  that  the 
waters  are  higher  than  the  land ;  so  that  we  are  always  in  the  case  the 
Israelites  were  in  when  they  passed  through  the  Red  Sea.  Nos 
sumus  etiam  tanquam  in  medio  rubri  maris,  saith  Luther — the  waters 
are  round  about  us  and  above  us,  bound  up  in  a  heap  as  it  were  by 
God,  and  yet  we  are  not  swallowed  up.  It  is  true  the  danger  is  not 
so  sensible  and  immediate  as  that  of  the  Red  Sea,  because  of  the  con 
stant  rampire  of  providence.  More  particularly,  from  the  womb  to 
the  grave  we  have  hourly  maintenance  from  God.  Look,  as  the  beams 
in  the  air  are  no  longer  continued  than  the  sun  shineth  ;  so  we  do  no 
longer  continue  than  God  '  upholdeth  our  beings  by  the  word  of  his 
power,'  Heb.  i.  3.  Or  as  it  is  with  a  seal  in  the  water,  take  away  the 
seal  and  the  impress  vanisheth ;  so  do  we  disappear  as  soon  as  God 
doth  but  loosen  his  hand  and  almighty  grasp,  by  which  all  things  are 
upheld  and  preserved.  But  let  us  speak  of  those  acts  of  providence 
that  are  more  sensible.  Into  how  many  diseases  and  dangers  might 


80  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

we  fall,  if  God  did  not  look  after  us  as  the  nurse  after  her  child  ! 
How  many  have  gone  to  the  grave,  nay,  it  may  be  to  hell,  since  the 
last  night*!  How  many  actual  dangers  have  we  escaped  !  God  hath 
looked  after  us,  as  if  he  had  forgotten  all  the  world  besides  ;  as  if  his 
whole  employment  were  to  do  us  good.  He  saith  that  he  'will  no 
more  forget  us  than  a  woman  doth  her  sucking  child  ; '  and  that  we 
are  '  written  before  him,  and  graven  in  the  palms  of  his  hands/  Isa. 
xlix.  15,  &c.,  as  men  tie  a  string  about  their  finger  for  a  remembrance, 
or  record  in  a  book  such  things  as  they  would  regard.  All  these  are 
expressions  to  describe  the  particular  and  express  care  of  God's  pro 
vidence  over  his  children.  Now  what  shall  be  rendered  to  the  Lord 
for  all  this  ?  If  we  could  do  and  suffer  never  so  much  for  God,  it 
will  not  answer  the  mercy  of  one  day.  Certainly  at  least  God  ex- 
pecteth  love  for  love.  Love  him  as  he  is  the  '  strength  of  thy  life  and 
length  of  thy  days/  Deut.  xxx.  20.  Every  day's  experience  is  new 
fuel  to  keep  in  the  fire.  The  very  beasts  will  respect  their  preservers  ; 
they  are  loving  to  those  that  are  kind  to  them :  '  The  ass  knoweth  his 
owner,  and  the  ox  his  master's  crib.'  There  is  a  kind  of  gratitude  in 
the  beasts  by  which  they  acknowledge  their  benefactors  that  feed 
them  and  cherish  them  ;  but  we  do  not  acknowledge  God  who  feedeth 
us  and  upholdeth  us  every  moment.  There  is  no  creature  made  worse 
by  kindness  but  man.  He,  that  was  made  to  be  master  of  the  crea 
tures,  may  become  their  scholar  ;  there  is  many  a  good  lesson  to  be 
learned  in  their  school. 

3.  Eedemption.  As  a  man,  when  he  weigheth  a  thing,  casteth 
in  weight  after  weight  till  the  scales  be  counterpoised,  so  doth  God 
mercy  after  mercy  to  poise  down  man's  heart.  Here  is  a  mercy  that 
is  overweight  in  itself :  1  John  iv.  10,  '  Herein  is  love,  not  that  we 
loved  God,  but  that  God  loved  us,  and  sent  his  Son  to  be  a  propitiation 
for  our  sins/  If  we  had  had  the  wisdom  to  pitch  upon  such  a  remedy, 
as  certainly  it  could  not  have  entered  into  hearts  of  men  or  angels, 
Eph.  iii.  10,  yet  we  could  not  have  the  heart  to  ask  it.  It  would  have 
seemed  a  rude  blasphemy  in  our  prayers  to  desire  that  the  Son  of 
God  should  come  out  from  his  Father's  bosom  and  die  for  us.  There 
fore,  '  herein  is  love  ; '  that  is,  this  is  the  highest  expression  of  God's 
love  to  the  creature,  not  only  that  ever  was,  but  can  be  ;  for  in  love  only 
God  acteth  to  the  uttermost :  he  never  showed  so  much  of  his  power 
and  wisdom,  but  he  can  show  more ;  of  his  wrath,  but  he  can  show 
more ;  but  he  hath  no  greater  thing  to  give  than  himself,  than  his 
Christ.  At  what  a  dear  rate  hath  the  Lord  bought  our  hearts  I  He 
needed  not ;  he  might  have  made  nobler  creatures  than  the  present 
race  of  men,  and  dealt  with  us  as  he  did  with  the  sinning  angels ;  he 
would  not  enter  into  treaty  with  them,  but  the  execution  was  as  quick 
as  the  sin ;  so  the  Lord  might  utterly  have  cast  us  off,  and  made  a 
new  race  of  men  to  glorify  his  grace,  leaving  Adam  to  propagate  the 
world  to  glorify  his  justice  ;  or,  at  least,  he  might  have  redeemed  us 
in  another  way,  for  I  suppose  it  is  a  free  dispensation,  opus  liberi 
consilii.  But,  John  iii.  16,  '  God  so  loved  the  world,  that  he  gave  his 
only-begotten  Son/  He  took  this  way,  that  we  might  love  Christ  as 
well  as  believe  in  him.  God  might  have  redeemed  us  so  much  in 
another  way,  but  he  could  not  oblige  us  so  much  in  another  way ;  he 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  81 

would  not  only  satisfy  his  justice,  but  show  his  love.  It  was  the  Lord's 
design,  by  his  love,  to  deserve  ours,  and  so  for  ever  to  shaine  the 
creature,  if  they  should  not  now  love  him.  Oh !  think  much  of  this 
glorious  instance,  the  love  of  God  in  giving  Christ,  and  the  love  of 
Christ  in  giving  himself.  When  '  the  sea  wrought  and  was  tem 
pestuous/  and  Jonah  saw  the  storm,  he  said,  '  Cast  me  into  the  sea, 
and  it  shall  be  calm  to  you ; '  but  the  storm  was  raised  for  his  own 
sake.  Now  Christ,  when  he  saw  the  misery  of  mankind,  he  said,  Let 
it  come  on  me.  We  raised  the  storm,  but  Christ  would  be  cast  in  to 
allay  it.  If  a  prince,  passing  by  an  execution,  should  take  the  male 
factor's  chains,  and  suffer  in  his  stead,  this  would  be  a  wonderful 
instance  indeed.  Why  !  Christ  '  hath  borne  our  sorrows  and  carried 
our  griefs,'  Isa.  liii.  4;  the  very  same  griefs  that  we  should  have 
suffered,  so  far  as  his  holy  person  was  capable  of  them.  His  desertion 
was  equivalent  to  our  loss,  his  agonies  to  our  curse  and  punishment  of 
sense  ;  and  all  this  very  willingly  for  the  sake  of  sinners.  It  is  notable, 
he  doth  with  like  indignation  rebuke  Peter  dissuading  him  from 
sufferings,  as  he  doth  the  devil  tempting  him  to  idolatry  :  '  Get  thee 
behind  me,  Satan;'  compare  Mat.  xvi.  22,  with  Mat.  iv.  10.  He  is 
well  pleased  with  all  his  sorrow  and  sufferings,  so  he  may  gain  the 
church,  and  espouse  her  to  himself  in  a  firm  league  and  covenant :  Isa. 
liii.  11, '  He  shall  see  the  travail  of  his  soul,  and  be  satisfied  ;'  as  if  he 
said,  Welcome  agonies,  welcome  death,  welcome  curse,  so  poor  souls 
be  saved !  As  Jacob  counted  the  days  of  his  labour  nothing,  so  he 
might  obtain  Kachel ;  and  yet  there  is  a  vast  difference  between  the 
love  of  Christ  and  the  love  of  Jacob.  Rachel  was  lovely,  but  we  are 
vile  and  unworthy  creatures ;  and  Christ's  love  is  infinite,  even  beyond 
his  sufferings  and  the  outward  expressions  of  it ;  as  the  windows  of 
the  temple  were  more  large  and  open  within  than  without.  Well, 
then,  every  one  of  Christ's  wounds  is  a  mouth  open  to  plead  for 
love.  He  made  himself  so  vile,  that  he  might  be  more  dear  and 
precious  to  us.  Certainly,  if  love  brought  Christ  out  of  heaven  to 
the  cross,  to  the  grave,  should  it  not  carry  us  to  heaven,  to  God,  to 
Christ,  who  hath  been  thus  gracious  to  us  ?  Thus  God  hath  deserved 
our  love. 

Thirdly,  The  third  and  next  argument  is,  God  hath  desired  it. 
What  doth  the  Lord  see  in  our  hearts  that  he  should  desire  them  ? 
If  a  prince  should  not  only  make  love  to  a  vile  and  abject  creature, 
but  seek  all  means  to  gain  her  affection,  you  would  count  her  very 
froward  and  unthankful  to  give  him  the  denial.  Christ  doth  not  only 
oblige  us,  but  woo  us.  If  man  were  such  as  he  should  be,  he  would 
not  need  enforcements,  because  of  the  multitude  of  his  obligations ; 
and  if  the  Lord  did  deal  with  us  as  we  deserve,  he  would  slight  us  and 
scorn  us,  rather  than  woo  us.  He  doth  not  want  lovers ;  there  are 
angels  enough  in  heaven,  whose  wills  and  affections  cleave  to  him 
perfectly ;  yea,  God  doth  not  need  the  love  of  any  creature ;  all  this 
wooing  is  for  our  sakes.  Wherein  can  frail  men  be  beneficial  to  God  ? 
What  increase  of  happiness  hath  he  if  all  men  should  love  him  ?  It 
is  his  happiness  to  love  himself,  and  he  would  have  us  to  share  in  this 
happiness  ;  therefore  he  threateneth,  and  promiseth,  and  beseecheth. 
As  one  that  would  gladly  open  a  door,  trieth  key  after  key,  till  he  hath 

VOL.  V.  F 


82  AN  EXPOSITION,  WITH  NOTES,  [VEB.    2. 

tried  every  key  in  the  bunch;   so  doth  God  try  one  method  after 
another  to  work  upon  man's  heart. 

1.  He  threateneth  eternal  torments  if  we  do  not  love  him :  1  Cor.  xvl 
22,  *  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  anathema 
maranatha/     The  form  of  speech  implieth  the  most  dreadful  curse  that 
may  be.     It  is  not  arbitrary  whether  you  will  love  him  or  no ;  you 
are  either  to  love  him,  or  to  perish  eternally.     Among  men,  if  love 
doth  not  come  kindly,  we  neglect  it ;  that  which  is  forced  is  nothing 
worth  :  yet  the  Lord  is  so  earnest  after  the  love  of  the  creature,  that 
he  would  have  it  by  any  means. 

2.  He  promiseth.     We  have  not  only  mercies  in  hand,  but  mercies 
in   hope;    not  only   obligations,  but  promises.      It  is  our  duty  to 
love  God  if  there  were  no  heaven ;  our  obligations  might  suffice ;  yet 
'  what  great  things  hath  God  provided  for  them  that  love  him  I'  1  Cor. 
ii.  9.     If  a  man  should  sell  his  love,  he  cannot  have  a  better  chapman 
than  God,  who  is  most  rich  and  most  liberal.     If  an  earthly  potentate 
should  promise  to  them  that  love  him  half  his  kingdom,  he  would 
find  lovers  enough.      God   hath  promised   glory,   the   kingdom   of 
heaven,  and  shall  we  not  take  him  at  his  word  ?     The  Lord  will  give 
a  gift  for  a  gift ;  because  he  hath  given  us  to  love  him,  therefore  he 
will  give  us  heaven  as  the  reward  of  love.     Who  ever  heard  that  a 
hungry  man  was  hired  to  eat,  and  rewarded  for  tasting  dainty  food  ? 
or  a  thirsty  man  for  drinking  ?     The  love  of  God  is  so  excellent  a 
privilege,  that  we  should  endure  all  torments  to  obtain  it ;  and  yet 
God  hath  promised  a  reward:  yea,  he  is  pleased  to  bargain  with  us 
as  if  he  were  our  equal,  and  we  were  altogether  free  before  the  contract. 

3.  Again,  he  beseech eth.     We  are  cold  and  backward,  therefore  he 
useth  entreaty  upon  entreaty,  as  if  he  were  impatient  of  a  denial.    Out 
of  what  rock  was  man  hewn  ?     God  himself  cometh  a-wooing,  and  we 
have  the  face  to  give  him  a  repulse ;  and  what  doth  he  woo  for  but 
our  hearts,  which  are  his  already  by  every  kind  of  right  and  title  ? 
Prov.  xxiii.  26,  '  My  son,  give  me  thy  heart.'     God  is  pleased  to  call 
that  a  gift  which  is  indeed  a  debt.    Though  the  heart  be  due,  yet  God 
will  put  this  honour  upon  the  creatures,  to  receive  it  from  them  in  the 
way  of  a  gift.     It  is  but  equity  to  '  give  to  God  the  things  that  are 
God's.'     Look  upon  the  heart ;  see  if  any  could  make  it  but  God  him 
self.  '  Whose  image  and  superscription  doth  it  bear  ?'   Wilt  thou  refuse 
to  surrender  up  to  God  his  right  ?     God  hath  made  it,  bought  it,  and 
yet  he  beggeth  it.     When  thou  hast  been  as  earnest  with  God,  and 
asked  anything  regularly  of  him,  did  he  deny  thee  ?     It  is  no  benefit 
to  him  ;  he  desireth  the  heart  of  the  creature,  not  that  he  may  be  happy, 
but  that  he  may  be  liberal ;  he  would  have  thy  heart  that  he  may 
make  it  better.     How  easily  do  we  give  up  our  affections  to  anything 
but  God,  who  hath  the  best  title  to  them  !     If  the  world  or  Satan 
knocketh,  we  open  presently.     We  are  as  wax  to  Satan,  and  as  stone 
to  God ;  exorable  and  easy  to  be  entreated  by  any  carnal  motion.     As 
some  hard  stones  cannot  be  wrought  upon  but  by  their  own  dust,  so 
men  are  facile  only  to  their  own  corruptions,  to  their  own  lusts,  not  to 
the  motions  of  God's  Spirit. 

Fourthly,  The  nature  of  love  showeth  that  it  is  fit  for  nothing  but 
God.    He  hath  given  us  this  faculty  and  disposition,  that  we  may  close 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  83 

with  himself.  He  that  looketh  upon  an  axe  will  say  it  was  made  to 
cut ;  and  he  that  looketh  on  love  will  say  it  was  made  for  God.  What 
is  the  genius  and  disposition  of  love  ?  Love  is  nothing  but  an  earnest 
bent  and  strong  motion  of  the  soul  to  what  is  good  for  us.1  Every  man 
hath  an  inclination  in  his  nature  to  what  he  conceiveth  to  be  good,  Ps. 
iv.  6,  and  grace  doth  only  direct  and  set  it  right.  All  the  difference 
between  nature  and  grace  is  in  fixing  the  chiefest  good  and  the  utmost 
end.  One  great  blessing  of  the  covenant  is  '  a  new  heart;'  that  is,  a 
new  and  right  placing  of  our  affections.  Well,  then,  God  is  summum 
bonum,  the  chiefest  good  ;  even  nature  cannot  be  satisfied  without  him, 
but  grace  findeth  all  contentment  in  him.  If  there  be  any  good  in  the 
creatures,  it  is  originally  in  him  ;  he  is  the  fountain  of  living  waters, 
where  comforts  are  sweetest  and  freest.  The  heart  hunteth  after  good 
among  the  creatures,  which  is  but  an  image  and  ray  of  that  perfection 
which  is  in  God ;  and  who  would  leave  the  substance  to  follow  the 
shadow,  and  prize  the  picture  to  the  disdain  of  the  person  whom  it 
represents  ?  It  were  easy  to  prove  that  God  is  the  only  proper,  eternal, 
all-sufficient  good  of  the  soul ;  and  if  the  heart  were  not  perverted  and 
biassed  with  carnal  desires  to  other  objects,  it  would  directly  move  to 
God,  as  all  things  do  to  their  centre.  I  say,  were  it  not  for  sin,  we 
should  no  more  need  be  pressed  to  love  God,  than  to  love  ourselves. 
There  need  no  great  motives  to  press  us  to  love  ourselves,  nature  is 
prone  enough  of  its  own  accord  ;  and  if  nature  had  remained  in  that 
purity  wherein  it  was  created,  it  would  move  to  God  of  its  own  accord  ; 
as  all  things  move  to  their  centre,  and  there  they  rest.  Now  God  is 
the  centre  of  the  soul.  The  soul's  good  is  not  honours,  pleasures,  pro 
fits  ;  the  soul  is  a  spirit,  and  must  have  a  spiritual  good ;  it  is  immor 
tal,  and  it  must  have  an  eternal  good.  By  experience  we  find  that  our 
affections  are  never  in  their  due  posture,  but  are  like  members  out  of 
joint  (or  the  arms  when  they  hang  backward)  when  they  are  not  fixed 
upon  God  ;  therefore  there  is  a  restlessness  and  dissatisfaction  in  the 
soul.2  We  grope  and  feel  about  for  happiness,  and  cannot  find  it, 
Acts  xvii.  26,  27  ;  like  Noah's  dove,  we  hover  up  and  down,  and  find 
no  place  whereon  the  sole  of  our  foot  should  rest.  Well,  then,  if  God 
be  the  only  all-sufficient  good  of  the  soul,  why  do  not  we  love  him 
more?  If  he  be  the  centre  of  the  soul,  why  do  not  we  move  directly 
thither  ?  It  is  a  shame  that  a  stone  should  be  carried  with  greater 
force  to  its  centre  than  we  to  God.  By  its  natural  course  it  falleth 
downward,  and  breaketh  all  things  in  the  way,  yea,  though  itself  be 
broken  in  pieces.  But  alas !  how  little  do  we  break  through  impedi 
ments  to  go  to  God  !  It  were  a  miracle  to  see  a  stone  stopped  in  the 
air  by  a  feather.  But  now  every  vain  thing  keepeth  us  off,  and  inter 
cepts  our  affections  ;  sin  hath  given  us  another  centre,  and  after  grace 
received,  we  hang  too  much  that  way.  Again,  as  love  is  for  good,  so 
it  is  for  one  object;  like  a  pyramid,  it  ends  in  a  point.;  affection  is 
weakened  by  dispersion,  as  a  river  by  being  turned  into  many  channels. 
In  conjugal  love,  where  friendship  is  to  the  height,  there  is  but  one 
that  can  share  in  it ;  that  is  the  law  of  nature :  Mai.  ii.  15,  '  Did  he  not 

1  See  Neirembergius  De  Inger.io  Amoris. 

2 '  Domine,  fecisti  nos  propter  te  ;  et  irrequietum  est  cor  nostrum  donee  perveniat  ad 


84  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  2 

make  one  ?  yet  he  had  the  residue  of  spirit ; '  the  meaning  is,  that  God 
made  but  one  man  for  one  woman,  though  he  had  spirit  enough  to 
make  more ;  it  was  not  out  of  defect  of  power,  but  wise  choice,  that 
their  affections  to  one  another  might  be  the  stronger,  which  otherwise 
would  be  weakened  ;  as  they  are  in  the  brutes  scattered  promiscuously 
to  several  objects.  So  the  true  object  of  love  is  one  God  ;  he  is  loved 
for  himself,  and  other  things  for  his  sake.  Once  more,  the  force  and 
vehemency  of  love  showeth  that  it  was  made  for  God ;  love  is  the 
vigorous  bent  of  the  soul,  and  full  of  heights  and  excesses,  which,  if 
diverted  to  other  objects,  would  make  us  guilty  of  idolatry  ;  we  should 
place  them  in  the  room  of  God.  Still  we  find  that  men  are  besotted 
with  what  they  love  ;  as  Samson  was  led  about  like  a  child  by  Delilah : 
all  conveniences  of  life,  pleasures,  profits,  are  contemned  for  the  en 
joyment  of  the  thing  beloved.  Now,  these  are  heights  proper  to  the 
divinity,  to  the  infinite  majesty  of  God.  To  whom  else  is  this  vehe 
mency  and  this  self-denial  due  ?  If  we  lavish  it  upon  the  creatures, 
we  make  gods  of  them ;  and  therefore  covetousness  is  called  idolatry, 
Eph.  v.  5,  and  the  sensualist  is  said  to  make  his  belly  his  god,  Phil, 
iii.  19.  There  is  such  an  excess,  such  a  doating  in  love,  that  if  we  be 
not  careful  in  fixing  it,  before  we  are  aware  we  run  into  practical 
idolatry  and  practical  atheism.  There  is  an  atheism  in  the  heart  as 
well  as  in  the  judgment.  Atheism  in  the  judgment  is  when  we  are 
not  convinced  of  the  being  of  God ;  in  the  heart,  when  our  affections 
are  not  set  on  God :  this  is  more  incurable,  because  the  dogmatical 
atheist  may  be  convinced  by  reason,  but  the  practical  atheist  can  only 
be  reformed  by  grace.  Thus  the  nature  of  love  showeth  it. 

Fifthly,  The  nature  of  the  saint  showeth  it ;  the  new  nature  hath 
new  affections ;  it  bewrayeth  itself  by  the  new  heart,  as  well  as  by  the 
renewed  mind,  Born.  xii.  2.  There  are  not  only  new  thoughts,  but 
new  desires  and  new  delights ;  desires  after  God,  and  a  delight  in  God, 
as  the  fountain  of  holiness.  When  we  come  to  God  at  first,  we  love 
him  out  of  spiritual  interest,  for  ease  and  comfort,  and  the  benefit  we 
gain  by. him;  Christ  alloweth  it :  'Come  to  me  and  I  will  give  you 
ease,'  Mat.  xi.  28.  When  fire  is  first  kindled,  there  is  as  much  smoke 
as  flame  ;  but  afterwards  it  burneth  brighter  and  brighter  by  degrees. 
A  fountain,  as  soon  as  digged,  runneth  muddy  at  first,  but  afterwards 
the  stream  groweth  more  pure  and  clear.  So  doth  the  love  of  the 
saints ;  at  first  it  is  but  a  love  of  interest,  but  by  acquaintance  we  love 
him  out  of  a  principle  of  the  new  nature,  for  his  holiness  and  excel 
lency,  because  that  which  is  in  us  in  part  is  in  God  by  way  of  eminency 
and  perfection.  Certainly  likeness  must  needs  beget  love,  and  the 
saints,  being  conformed  to  God,  delight  in  him ;  so  that  then  their  love 
floweth  not  so  much  from  profit  and  interest  as  grace ;  yea,  at  length 
out  of  a  vehement  complacency  of  the  new  nature,  they  love  holiness 
above  happiness  or  spiritual  interest ;  and  hell  is  not  so  bad  as  sin  in 
their  account.1  There  cannot  be  a  worse  hell  to  them  than  unkind- 
ness  to  God  or  grieving  his  Spirit ;  and  heaven  is  amiable  for  God's 
sake,  because  he  is  loved  there  and  enjoyed  there ;  there  are  none  of 
God's  enemies  in  heaven,  and  there  they  shall  serve  him  and  cleave  to 
him  without  weariness  and  wandering.  Well,  then,  there  is  such  a 

1  'Si  hie  peccati  pudorem,  illic  iuferni  horrorem,'  &c. — Anselm. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  85 

disposition  in  the  saints  to  love  God,  Ps.  xxxi.  23,  which  ariseth  not 
only  from  hope,  because  of  the  great  benefit  which  we  expect  from 
him,  nor  only  from  gratitude,  or  the  sense  of  his  love  already  showed, 
but  from  an  inclination  of  the  new  nature,  and  that  sympathy  and 
likeness  that  is  between  us,1  because  we  hate  what  he  hateth,  and  love 
what  he  loveth,  Prov.  viii.  13 ;  Rev.  ii.  6,  and  because  God  is  the 
original  fountain  and  sampler  of  holiness. 

Use.  Well,  then,  saints  mind  your  work.  Do  you  indeed  love  God  ? 
Christ  puts  Peter  to  the  question  thrice,  John  xxi.  A  deceitful  heart 
is  apt  to  abuse  you.  Ask  again  and  again,  Do  I  indeed  love  God  ? 
Evidences  are  these : — 

1.  If  you  love  God,  he  will  be  loved  alone  ;  those  that  do  riot  give 
all  to  God,  give  nothing ;  he  will  have  the  whole  heart.  If  there  were 
another  God,  we  might  have  some  excuse  for  our  reservations  ;  but 
since  there  is  but  one  God,  he  must  have  all,  for  he  doth  not  love  in 
mates.  When  the  harbingers  take  up  a  house  for  a  prince,  they  turn 
out  all ;  none  must  remain  there,  that  there  may  be  room  for  his  great 
ness.  So  all  must  avoid,  that  God  may  have  the  sole  possession  of  our 
hearts.  The  devil,  that  hath  no  right  to  anything,  would  have  a  part, 
for  by  that  means  he  knoweth  the  whole  will  fall  to  him ;  conscience 
will  not  let  him  have  all,  and  therefore  he  would  have  a  part  to  keep 
possession  :  as  Pharaoh  stood  bucking  with  Moses  and  Aaron  ;  if  not 
the  Israelites,  then  their  little  ones  ;  if  not  their  little  ones,  then  their 
herds ;  if  not  their  herds,  then  their  flocks  :  but  Moses  telleth  him 
there  was  not  a  hoof  to  be  left.  So  Satan,  if  he  cannot  have  the  out 
ward  man,  yet  he  would  have  the  heart ;  if  there  be  not  room  enough 
in  the  heart  for  every  lust,  then  he  craveth  indulgence  in  some  things 
that  are  less  odious  and  distasteful ;  if  conscience  will  not  allow 
drunkenness,  yet  a  little  worldliness  is  pleaded  for  as  no  great  matter. 
But  the  love  of  God  cannot  be  in  that  heart  where  the  world  reigneth. 
Dagon  and  the  ark  could  not  abide  in  the  same  temple  ;  neither  can 
the  heart  be  divided  between  God  and  mammon.  All  men  must  have 
some  religion  to  mask  their  pleasures  and  carnal  practices,  that  they 
may  be  favourable  to  their  lusts  and  interests  with  less  remorse  ;  and 
usually  they  order  the  matter  so,  that  Christ  shall  have  their  con 
sciences,  and  the  world  their  hearts  and  affections.  But,  alas !  they  do 
not  consider  that  God  is  jealous  of  a  rival ;  when  he  cometh  into  the 
heart,  he  will  have  the  room  empty.  It  is  true,  we  may  love  other 
things  in  subordination  to  God,  but  not  in  competition  with  God  ;  that 
is,  when  we  love  God  and  other  things  for  God's  sake,  in  God  and  for 
God.  When  a  commander  hath  taken  a  strong  castle,  and  placed  a 
garrison  in  it,  he  suffereth  none  to  enter  but  those  of  his  own  side, 
keeping  the  gate  shut  to  his  enemies.  So  we  must  open  the  heart  to 
none  but  God,  and  those  that  are  of  God's  party  and  side,  keeping  the 
gate  shut  to  others.  We  may  love  the  creatures  as  they  are  of  God's 
side,  as  they  draw  our  hearts  more  to  God,  or  engage  us  to  be  more 
cheerful  in  service,  or  give  us  greater  advantages  of  doing  good.  Of 
what  party  are  they  ?  Bring  nothing  into  thy  heart,  and  allow 
nothing  there,  that  is  contrary  to  God.  When  Sarah  saw  Ishmael  scoff 
ing  at  Isaac,  she  thrust  him  out  of  doors.  So  when  riches,  and  honour, 

1  '  Eadem  velle  et  nolle,  ea  demum  vera  est  ainicitia. ' — Sallust. 


86  AN  EXPOSITIOK,  WITH  NOTES,  [VEB.  2. 

and  the  love  of  the  world  upbraid  you  with  your  love  to  God,  as  if  you 
were  a  fool  to  stand  so  nicely  upon  terms  of  conscience,  £c.,  when  they 
encroach  and  allow  Christ  no  room  but  in  the  conscience,  it  is  time 
to  thrust  them  out  of  doors,  that  the  Lord  alone  may  have  the  pre 
eminence  in  our  souls. 

2.  This  love  must  be  demonstrated  by  solid  effects,  such  as  are  :— 

[1.]  A  hatred  of  sin :  Ps.  xcvii.  10,  '  Ye  that  love  the  Lord,  hate 
evil.'  With  love  to  the  chief est  good,  there  will  be  a  hatred  of  the 
chiefest  evil.  Friends  have  common  loves,  as  I  said,  and  common 
aversations.  Upon  every  carnal  motion  doth  thy  heart  recoil  upon 
thee,  and  say,  *  How  can  I  do  this  wickedness,  and  sin  against  God  ? ' 
Gen.  xxxix.  9  ;  or  else,  '  Is  this  thy  kindness  to  thy  friend  ? '  or  '  after 
such  a  deliverance  as  this,'  &c.,  Ezra  ix.  13.  Love  to  God  will  be  in 
terposing  and  crossing  every  carnal  motion. 

[2.]  By  a  delight  in  obedience  :  1  John  v.  3,  '  This  is  love,  that  we 
keep  his  commandments,  and  his  commandments  are  not  grievous.' 
Nothing  is  difficult  and  tedious  to  him  that  hath  any  affection  to  his 
work.  As  the  prophet  cured  the  bitterness  of  the  wild  gourds  by 
casting  in  meal,  so  mingle  but  a  little  love  with  your  work,  and  the 
bitterness  is  gone.  Shechem  yielded  to  be  circumcised  for  Dinah's  sake, 
because  he  loved  her ;  and  Jacob  endured  his  seven  years'  service  for 
Rachel's  sake:  so  will  love  make  us  obey  God  cheerfully  in  things 
contrary  to  our  natural  inclination.  Love  and  labour  are  often  coupled 
in  scripture,  1  Thes.  i.  3 ;  Heb.  vi.  10 ;  and  those  that  left  their  first 
works  had  lost  their  first  love,  Eev.  ii.  4,  5. 

[3.]  Delight  in  God's  presence,  and  grief  for  his  absence;  or  a 
holy  sensibleness  both  of  his  accesses  and  recesses,  to  and  from  the 
soul.  Can  a  man  love  God,  and  be  content  without  him?  If  you 
lose  but  a  ring  which  you  affect,  how  are  you  troubled  till  it  be  found 
again !  '  Ye  have  taken  away  my  gods  (saith  he),  and  do  you  ask, 
What  aileth  thee  ?'  Judges  xviii.  24.  So  when  God  is  withdrawn,  all 
visits  of  love  and  influences  of  grace  are  suspended,  and  they  have  no 
communion  with  him  in  their  duties,  should  they  not  mourn  ?  See 
Mat.  ix.  15.  Is  spiritual  love  without  all  kind  of  passion?  or  are  they 
Christians  that  are  stupid  and  insensate,  and  never  take  notice  of  God's 
coming  and  going  ? 

These  are  the  evidences.  I  shall  only  now  suggest  two  helps  to  keep 
up  and  increase  this  love  to  God,  and  I  have  done  with  this  argument. 

1.  Prize  nothing  that  cometh  from  God  unless  thou  canst  see  his 
love  in  it.     God  giveth  many  gifts  to  wicked  men,  but  he  doth  not 
give  them  his  love.     The  possession  of  all  things  will  do  us  no  good 
unless  we  have  God  himself ;  other  mercies  may  be  salted  with  a  curse. 
God's  children  are  not  satisfied  till  they  can  see  him  and  enjoy  him 
in  every  comfort  and  mercy.   Esau  was  reconciled  to  Jacob,  and  there 
fore  Jacob  saith,  Gen.  xxxiii.  10,  '  I  have  seen  thy  face  as  the  face  of 
God.'     It  was  a  token  and  pledge  of  the  gracious  face  of  God  smiling 
on  him.     Hezekiah  was  delivered  out  of  a  sickness,  and  then  he  doth 
not  say,  Thou  hast  delivered  me  from  the  grave ;  but,  '  Thou  hast 
loved  me  from  the  grave,'  Isa.  xxxviii.  17. 

2.  Prize  nothing  that  thou  return  to  God  unless  there  be  love  in  it. 
We  accept  a  small  gift  where  the  party  loveth,  and  otherwise  the 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  87 

greatest  is  refused :  '  If  I  give  my  body  to  be  burned,  and  have  not 
love,'  &c.,  1  Cor.  xiii.  3.  Love  is  an  act  of  grace  by  itself ;  other 
duties  are  not  acts  of  grace  unless  they  corne  from  love ;  as  alms, 
fasting,  prayer,  martyrdom,  &c.,  they  are  all  nothing ;  ov&ev  el^i  (saith 
the  apostle),  '  I  am'  not  only  little,  but  '  nothing/  On  the  other  side, 
small  things  are  made  great  by  love ;  as  a  cup  of  cold  water,  a  poor 
woman's  mite,  they  are  accepted  as  coming  from  love. 

So  much  for  the  matter  of  the  prayer.  We  come  now  to  the  man 
ner  or  degree  of  enjoyment,  be  multiplied;  from  whence  note: — 

Doct.  That  we  should  not1  seek  grace  at  the  hands  of  God,  but 
the  increase  and  multiplication  of  it.  In  managing  this  point,  I  shall 
first  give  you  reasons  to  press  you  to  look  after  growth  in  grace ; 
secondly,  I  shall  give  you  some  observations  concerning  it ;  and  so, 
thirdly,  come  to  some  application. 

First,  the  reasons  are  these  : — 

1.  Where  there  is  life  there  will  be  growth ;  and,  if  grace  be  true, 
it  will  surely  increase.     A  painted  flower  keepeth  always  at  the  same 
pitch  and  stature  ;  the  artist  may  bestow  beauty  upon  it,  but  he  cannot 
bestow  life.     A  painted  child  will  be  as  little  ten  years  hence  as  it  is 
now.     So  a  pretence  of  religion  always  keepeth  at  the  same  stay ;  yea, 
when  their  first  heats  are  spent,  they  are  fearfully  blasted.     But  now 
they  that  have  true  grace  are  compared  to  a  living  plant,  which  in- 
creaseth  in  bulk  and  stature,  Ps.  xcii.  12,  13,  and  to  a  living  child, 
which  groweth  by  receiving  kindly  nourishment,  1  Peter  ii.  2.     There 
fore  it  is  not  enough  to  get  peace  and  love,  but  we  must  get  them 
multiplied. 

2.  If  we  do  not  grow,  we  go  backward,  Heb.  vi.  ;  compare  the  first 
with  the  fourth  verse,  '  Let  us  go  on  to  perfection  ;'  and  then  presently 
he  treateth  of  apostasy.    We  cannot  keep  that  which  we  have  received, 
if  we  do  not  labour  to  increase  it.     They  that  row  against  the  stream 
had  need  ply  the  oar,  lest  the  force  of  the  waters  carry  them  back 
ward  ;  or  as  he  that  goeth  up  a  sandy  hill  sinketh  down  if  he  do  not 
go  forward,  Mat.  xxv.     He  that  would  not  improve  his  talent  lost  it. 
So  here  we  waste  and  consume  what  we  have,  if  we  do  not  improve  it. 
It  is  dangerous  to  rest  satisfied  and  never  go  further ;  there  is  no  stay 
in  religion  :  all  the  angels  on  Jacob's  ladder  were  either  ascending  or 
descending,  continually  in  motion.     There  are  no  stunted  trees  in 
Christ's  garden  ;  if  they  leave  off  to  grow,  they  prove  doated  or  rotten 
trees.     An  active  nature,  such  as  man's  is,  must  either  grow  worse  or 
better ;  therefore  we  should  be  as  careful  after  the  increase  of  grace  as 
we  would  be  cautious  of  the  loss  of  grace. 

3.  It  is  an  ill  sign  to  be  contented  with  a  little  grace.     He  was 
never  good  that  doth  not  desire  to  grow  better.2     Spiritual  things  do 
not  cloy  in  the  enjoyment.     He  that  hath  once  tasted  the  sweetness  of 
grace  hath  arguments  enough  to  make  him  seek  further,  and  desire 
more  grace  ;  every  degree  of  holiness  is  as  desirable  as  the  first ;  there 
fore  there  can  be  no  true  holiness  without  a  desire  of  perfect  holiness. 
God  giveth  us  a  taste  to  this  end  and  purpose,  that  we  may  long  for  a 
fuller  draught ;  as  the  clusters  of  Canaan  brought  to  Israel  in  the 

1  Qu.  '  not  only '  ? — ED. 

2  '  Minitne  bonus  est  qui  melior  fieri  nos  vult. ' — Bcrnardus. 


88  AN  EXPOSITION,  WITH  NOTES,  [VjEB.  2. 

wilderness  made  them  put  on  for  the  country.     They  are  hypocrites, 
and  sure  to  be  apostates,  that  are  contented  with  a  taste,  Heb.  vi. 

4.  Because  we  cannot  have  too  much  grace :  there  is  no  nimium  in 
the  internals  of  religion  ;  you  cannot  have  too  much  knowledge,  too 
much  love  of  God,  too  much  of  the  fear  of  God.     In  the  outward 
part  there  may  be  too  much  done,  and  then  it  proveth  will-worship 
and  superstition.     The  apostle  saith,  2  Peter  i.  11,  '  That  we  must 
give  diligence,  that  an  abundant  entrance  may  be  ministered  to  us 
into  the  everlasting  kingdom  of  God  and  our  Saviour  Jesus  Christ/ 
Some  are  afar  off  from  the  kingdom  of  God,  Eph.  ii.  13,  as  persons 
ignorant  and  touched  with  no  care  of  religion :  some  come  near,  but 
never  enter,  Mark  xii.  34 ;  Acts  xxvi.  28,  as  semi-converts  and  men 
of  a  blameless  life ;  these  cheapen,  but  do  not  buy,  and  go  through 
with   the   bargain:    others    enter,   but    with   greater   difficulty,   are 
'  scarcely  saved,'  1  Peter  iv.  18,  '  Saved  as  by  fire,'  1  Cor.  iii.  15.    They 
make  a  hard  shift  to  go  to  heaven,  and  have  only  grace  enough  to  keep 
body  and  soul  together  (as  we  say)  not  a  jot  to  spare :  others  enter  with 
full  sails,  or  as  it  is  said,  they  '  have  an  abundant  entrance  ministered 
to  them/  and  yet  all  is  but  little  enough  ;  spiritual  things  cannot  exceed 
measure.     But  you  will  say,  It  is  said,  Eccles.  vii.  16,  'Be  not  right- 
teous  over-much/     I  answer — Either  it  is  meant  of  an  opinionative 
righteousness,  be  not  too  righteous  in  thine  own  conceit ;  or  rather,  of 
an  indiscreet  heat,  or  a  rigid  and  sullen  severity,  without  any  temper 
of  wisdom  and  moderation  ;  otherwise  in  real  holiness  there  can  never 
be  enough. 

5.  God  hath  provided  for  them  that  grow  in  grace  a  more  ample 
reward  ;  according  to  our  measures  of  grace,  so  will  our  measures  of 
glory  be ;  for  they  that  have  most  grace  are  vessels  of  a  larger  capacity ; 
others  are  filled  according  to  their  size.      It   is  indeed  a  question 
whether  there  be  degrees  of  glory,  yea  or  no  j1  but  I  suppose  it  may 
easily  be  determined :  '  He  that  soweth  sparingly  shall  reap  sparingly/ 
whereas  others  have  their  bosoms  full  of  sheaves.     If  a  man  with  a 
little  grace  should  get  to  heaven,  yet  he  hindereth  his  own  preferment. 
Who  would  have  a  thin  crop,  and  a  lean  harvest  ? 

6.  It  suiteth  with  our  present  state.    Here  we  are  in  a  state  of  pro 
gress  and  growth,  not  of  rest  and  perfection :  grace  is  not  given  out 
at  once,  but  by  degrees.    Christ  saith,  John  xvii.  26,  '  I  have  declared 
thy  name,  and  will  declare  it : '  and  John  i.  50,  '  Believest  thou  ?  thou 
shalt  see  greater  things  than  these  ; '  there  is  more  to  come,  therefore 
let  us  not  rest  in  our  first  experiences.     Paul  saith,   *  I  have  not 
attained/  Phil.  iii.     When  grace  is  wrought,  yet  there  is  something 
lacking.     He  is  a  foolish  builder  that  would  rest  in  the  middle  of  his 
work  ;  and  because  the  foundation  is  laid,  is  careless  of  the  super 
structure.     The  state  of  the  saints  is  expressed  by  a  '  growing  light/ 
Prov.  iv.  18.     As  long  as  there  is  want,  there  should  be  growth  ;  see 
1  Thes.  iv.  I. 

7.  Seeeking  the  increase  and  multiplication  of  spiritual  gifts  suiteth 
best  with  the  bounty  and  munificence  of  God.     The  Father,  Son,  and 
Holy  Spirit  have  rich  grace  for  us ;  and  we  are  most  welcome  when 
we  seek  for  most  plenty.     God  the  Father  is  represented  as  '  rich  in 

1  See  Spanheim.  Dub.  Evang.,  parto  31,  Dub.  135,  et  alius  passim. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  89 

mercy,'  Eph.  ii.  4 ;  Eom.  x.  12.  We  can  never  exhaust  the  treasures 
of  grace,  and  impoverish  the  exchequer  of  heaven.  So  Christ  hath  a 
rich  and  full  merit,  2  Cor.  viii.  9,  to  make  us  rich,  &c.  God  the  Son 
aimed  at  it  in  all  his  sufferings  and  condescensions,  that  he  might 
make  a  large  purchase  for  us,  and  we  might  not  be  straitened  in 
grace.  The  Spirit  of  God  is  poured  out  TrXoucriW,  '  richly/  Titus  iii.  6. 
There  is  mercy  enough  in  God  the  Father,  merit  enough  in  God  the 
Son,  efficacy  enough  in  God  the  Spirit :  God  is  not  wanting,  if  we  be 
not  wanting  to  ourselves.  If  a  mighty  king  should  open  his  treasure, 
and  bid  men  come  and  bring  their  bags,  and  take  as  much  as  they 
would  ;  do  you  think  they  would  neglect  this  occasion  of  gain  ?  Surely 
no  ;  they  would  run  and  fetch  bag  after  bag,  and  never  cease.  Thus 
doth  the  Lord  do  in  the  covenant  of  grace ;  you  will  rather  want  vessels 
than  treasure. 

8.  It  is  a  necessary  piece  of  gratitude :  we  would  have  mercy  to  be 
multiplied,  and  therefore  we  should  take  care  that  peace  and  love  be 
multiplied  also ;  we  would  have  God  add  to  our  blessings,  and  there 
fore  we  should  add  to  our  graces ;  see  2  Peter  i.  5.     When  we  have 
food  we  would  have  clothing ;  and  when  we  have  clothing  we  would 
have  house  and  harbour;  and  when  we  have  all  these  things,  we 
would  have  them  in  greater  proportion ;   the  like  care  should  we 
show  in  gracious  enjoyments.     When  we  have  knowledge,  we  should 
add   temperance,   and  when  we   have   temperance,  we  should  add 
patience,  &c. 

9.  We  may  learn  of  our  Lord  Jesus,  to  whom  we  must  be  con 
formed  in  all  things  :  Luke  ii.  52,  '  He  grew  in  wisdom  and  stature : '  the 
meaning  is,  his  human  capacity  was  enlarged  by  degrees  according  to 
his  progress  in  age  and  strength,  for  in  all  things  he  was  like  us  except 
sin,  and  our  reason  is  ripened  and  perfected  together  with  our  age. 

10.  We  may  learn  of  .worldly  men,  who  'join  house  to  house,  and 
field  to  field,'  Isa.  v.  8,  and  are  never  satisfied.     So  there  is  a  holy 
covetousness  in  spiritual  things,  when  we  join  faith  to  faith,  Eom.  i.  17, 
and  obedience  to  obedience,  one  degree  to  another  :  our  blessings  are 
better,  and  the  chiefest  good  should  not  be  followed  with  a  slacker 
hand ;  it  is  our  happiness  to  enjoy  the  infinite  God,  and  therefore  we 
should  not  set  a  stint  and  limit  to  our  desires.     With  what  arts  and 
methods  of  increase  doth  a  covetous  man  seek  to  advance  himself  ? 
He  liveth  more  by  hope  than  by  memory ;  and  what  he  hath  seemeth 
nothing  to  what  he  expecteth.     So  should  we  *  forget  the  things  that 
are  behind,  and  reach  forth  to  the  things  that  are  before  us,'  Phil.  iii. 
14.     A  covetous  man  seemeth  the  poorer  the  more  he  hath  gotten : 
go  should  we  grow  humble  with  every  enjoyment ;  it  is  a  good  degree 
of  grace  to  see  how  much  we  want  grace.     A  covetous  man  maketh  it 
the  main  work  and  business  of  his  life  to  increase  his  estate :  '  He 
goeth  to  bed  late,  riseth  early,  eateth  the  bread  of  sorrows/  and  all  for  a 
little  pelf.    The  strength  of  lust  should  shame  us.    Should  not  we  make 
religion  the  business  of  our  lives,  and  our  great  employment  ?     Shall 
we  be  as  insatiable  as  the  grave  to  the  world,  when  a  little  grave 
serveth  the  turn  ? 

Obs.  2.  The  next  thing  which  I  am  to  do  is  to  give  you  some  obser 
vations  concerning  growth  in  grace :  they  are  these : — 


90  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

1.  To  discern  growth  there  is  required  some  time.     A  total  change, 
which  is  far  more  sensible  than  growth,  that  may  be  in  an  instant ; 
then  a  sinner,  now  a  saint;  but  there  must  be  a  competent  time  to 
judge  of  our  growth ;  we  cannot  discern  it  by  single  acts,  so  much  as 
by  the  greater  portions  of  our  lives.     We  cannot  so  easily  find  out 
how  we  grow  by  every  sermon  as  by  comparing  our  past  estate  with 
our  present:  we  do  not  fly  to  the  top  of  Jacob's  ladder,  but  go  up  step 
by  step  j1  it  is  a  work  of  time ;  and  so  we  may  judge  of  our  not  grow 
ing,  if  after  a  long  time  we  are  where  we  were,  under  the  power  of  the 
game  prejudices,  or  the  same  doubts,  or  the  same  lusts  still;  see  Heb. 
v.  12. 

2.  In  the  growing  of  saints  there  is  much  difference ;  all  the  plants 
in  Christ's  garden  are  not  of  a  like  height  and  stature ;  some  that  are 
more  publicly  useful  have  their  five  talents,  others  but  two  ;  some 
thrive  more,  and  grow  of  a  sudden :  2  Thes.  i.  3,  '  Your  faith  grew 
exceedingly ;'  others  are  weak  and  slow,  and  yet  they  are  fruitful : 
we  all  grow  according  to  the  measure  of  a  part,  Eph.  iv. ;  that  is, 
according  to  the  rate  of  that  part  which  we  sustain  in  the  body.     A 
finger  groweth  not  to  the  quantity  of  an  arm ;  they  all  grow,  but  the 
growth  of  all  is  not  equal. 

3.  Growth  in  grace  is  always  accompanied  with  growth  in  know 
ledge  :  2  Peter  iii.  18,  '  But  grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ,'  &c.     Plants  that  grow  out  of  the 
sun  send  up  a  longer  stalk,  but  the  fruit  is  worse.     Some  Christians 
pitch  all  their  care  upon  the  growth  of  love,  and  take  no  pains  to  grow 
in  knowledge  ;  but  this  is  not  right ;  we  should  always  *  follow  on  to 
know  the  Lord/  Hosea  vi.  3.     We  read  that  Christ  '  grew  in  know 
ledge  /  we  do  not  read  that  he  grew  in  grace.     God's  choicest  saints 
are  always  bettering  their  notions  of  God.     Moses,  his  first  request 
was,  *  Tell  me  thy  name/  Exod.  iv.,  and  afterwards,  '  show  me  thy 
glory/  Exod.  xxxiii.     Our  fairest  portion  in  heaven  is  the  satisfaction 
of  the  understanding  with  the  knowledge  of  God:  therefore  if  we 
would  have  grace  multiplied,  it  must  be  *  through  the  knowledge  of 
God/  2  Peter  i.  2 ;  the  more  shine,  the  more  warmth. 

4.  Growth  of  knowledge  in  the  growing  and  increase  is  less  sensible 
than  the  growth  of  grace,  but  afterward  more  sensible.     As  a  plant 
increaseth  in  length  and  stature,  though  we  do  not  see  the  progress, 
but  afterwards  we  know  that  it  hath  grown,  growth  in  grace  is  always 
cum  lucta,  with  many  assaults,  and  so  more  sensible,  whereas  the  work 
upon  the  understanding  is  more  still  and  silent ;  draw  away  the  cur 
tain,  and  the  light  cometh  in  without  any  more  stir;  our  ignorance 
vanisheth  silently,  and  without  such  strife  as  goeth  to  the  taming  of 
carnal  affections :  but  afterwards  it  is  more  sensible,  for  we  have  not 
always  a  spiritual  feeling,  but  the  effects  of  knowledge  are  standing 
and  permanent :  Eph.  v.  8,  '  Ye  were  darkness,  but  now  are  light  in 
the  Lord.' 

5.  Progress  in  knowledge  is  rather  in  degrees  than  in  parts  and 
matters  known :    I  mean,  it  consisteth  not  so  much  in  knowing  new 
truths,  as  in  a  greater  proportion  of  light ;  yet  I  say  it  is  rather,  not 
altogether,  for  a  man  may  walk  in  present  practices  which  future  light 

1  '  Ascendendo,  non  volando,  ascenditur  summitas  scalae.' — Bernard. 


VER.  2.]  UPON  THE  EPISTLE  OF  JUDE.  91 

may  disprove  and  retract ;  but  usually  the  increase  of  a  Christian  is 
rather  in  the  measure  of  knowledge  than  in  knowing  new  things; 
'  the  light  shineth  more  and  more/  Prov.  iv.  I  know  God  more, 
Christ  more,  the  vanity  of  the  world  more,  the  odiousness  of  sin  more, 
that  is,  more  practically  and  in  another  manner  than  I  did  before ; 
old  principles  are  improved  and  perfected.  I  speak  this  because  of 
the  danger  to  which  men  expose  themselves  by  expecting  new  light, 
keeping  the  soul  from  an  establishment  in  present  principles,  and 
looking  for  new  truths  to  be  revealed  to  them. 

6.  Of  all  graces  we  need  most  to  grow  in  faith:  1  Thes.  iii.  10, 
'  I  desire  to  see  you,  that  I  may  perfect  that  which  is  lacking  in  your 
faith  ; '  Luke  xvii.  5,  *  Lord,  increase  our  faith  ;'  and  Mark  ix.  24, 
*  Lord,  I  believe ;  help  my  unbelief/     Faith  is  most  defective  ;  our 
assent  is  tremulous ;   our  affiance  weak,  and  faith  is  most  assaulted. 
All  the  temptations  of  Satan  tend  to  weaken  your  faith,  and  all  other 
graces  depend  upon  the  increase  of  faith. 

7.  Growth  in  parts  and  gifts  must  needfully  be  distinguished  from 
growth  in  grace.     Many  may  grow  in  parts  that  go  back  in  grace ; 
you  can  only  discern  a  mere  growth  in  parts  and  gifts  by  pride  and  self 
ends  :  '  Knowledge  puffeth  up,'  1  Cor.  viii.  1.     When  men  grow  in 
abilities,  and  grow  more  proud  and  carnal,  it  is  a  sad  symptom. 

8.  The  infallible   signs  of   growth  in  grace  are  three — when  we 
grow  more  spiritual,  more  solid,  more  humble. 

[1.]  More  spiritual.  The  growth  of  wicked  men  in  spiritual  wickedness 
is  less  debauched,  but  more  malicious;  so  will  our  growth  in  grace  be 
discerned  by  our  spirituality  in  our  aims,  when  our  ends  are  more 
elevated  to  God's  glory,  &c.  In  our  grounds  and  principles ;  as  when 
we  resist  sin  out  of  love  to  God,  and  as  it  is  contrary  to  our  purity 
and  holiness,  and  when  we  are  carried  out  against  inward  corruptions: 
such  as  the  world  doth  not  take  notice  of ;  not  only  against  sins,  but 
lusts  and  thoughts,  for  that  argueth  more  light  and  more  love.  So 
when  we  regard  the  spirituality  of  duties,  '  serving  the  Lord  in  the 
spirit.'  So  when  we  relish  the  more  spiritual  part  of  the  word,  plain 
and  solid  preaching,  rather  than  such  as  is  garish  and  full  of  the  pomp 
of  words :  1  Cor.  ii.  6,  '  We  speak  wisdom  among  those  that  are  per 
fect  ; ;  the  trappings  of  an  ordinance  are  baits  to  take  the  more  carnal 
sort  of  hearers.  Plutarch,  in  his  treatise  of  growth  in  moral  virtue,1 
wherein  are  many  notable  things  applicable  to  growth  in  grace,  saith 
that  a  man  that  hath  made  some  progress  in  virtue  is  like  a  physician, 
that,  coming  into  a  garden,  he  doth  not  consider  flowers  for  their 
beauty,  as  gallants  do,  but  for  their  use  and  virtue  in  medicine.  So 
he  doth  not  consider  speech  for  its  fineness,  but  fitness  and  seasonable- 
ness  to  present  use.  The  same  holdeth  good  also  in  growth  in  grace ; 
the  more  we  grow,  the  more  we  regard  the  spiritual  part  of  the  word, 
and  such  as  is  of  a  practical  use  and  concernment. 

[2.]  More  solid  and  judicious:  Phil.  i.  9,  '  I  pray  God  )7our  love 
may  abound  more  and  more  in  all  judgment.'  There  is  a  childishness 
in  religion  as  well  as  nature,  1  Cor.  xiii.  11,  when  we  are  led  altogether 
by  fancy  and  affection  ;  but  afterward  we  grow  more  prudent,  sober, 
and  solid.  Growth,  then,  is  not  to  be  measured  by  intenseness  and 

1  See  Plutarch  in  his  treatise  irepl  TTJ?  TrpoKOTrrjs  tv  apery. 


92  AN  EXPOSITION,  WITH  NOTES,  [VER.  2. 

vigour  of  affection  that  goeth  and  cometh,  and  in  the  infancy  of  grace 
our  affections  are  most  warm  and  pregnant.  A  young  tree  may  have 
more  leaves  and  blossoms,  but  an  old  tree  is  more  deeply  rooted,  and 
young  Christians  seem  altogether  to  be  made  up  of  will  arid  affections, 
and  fervorous  motions,  but  have  less  of  judgment  and  solidity,  many 
times  of  sincerity.1  As  men  in  a  deep  thirst  take  down  what  is  offered 
to  them  to  drink  before  they  discern  the  taste  of  it,  so  acts  of  will  out- 
start  the  understanding ;  but  in  old  men,  nature  being  spent,  and 
through  long  acquaintance  with  religion  there  are  not  such  quick  and 
lively  motions  ;  the  one  are  sick  of  love,  have  more  qualms  and 
agonies  ;  the  other  are  more  rooted  in  love,  and  grow  more  firm,  con 
stant,  solid,  rational,  and  wise,  in  ordering  the  spiritual  life. 

[3.]  More  humble  ;  as  it  is  a  good  progress  in  learning  to  know  our 
ignorance  ;  they  that  have  but  a  smattering  are  most  conceited.  Plu 
tarch,  in  the  fore-mentioned  treatise,  tells  us  of  the  saying  of  Mene- 
demus,  that  those  that  went  to  study  at  Athens  at  first  seemed  to 
themselves  to  be  wise,  afterwards  only  lovers  of  wisdom,  then  orators 
such  as  could  speak  of  wisdom,  and  last  of  all,  knowing  nothing,  with 
the  increase  of  learning  still  laying  aside  their  pride  and  arrogancy.2 
So  it  is  with  those  that  grow  in  grace  by  acquaintance  with  God  : 
light  is  increased  and  made  more  reflective,  and  they  are  more  sensible 
of  their  obligations  to  God,  and  so  are  more  tender,  and  by  long  ex 
perience  are  better  acquainted  with  their  own  hearts ;  and  that  is  the 
reason  why  we  have  such  humble  acknowledgments  from  them.  Paul, 
a  sanctified  vessel,  yet  calleth  himself  '  chiefest  of  sinners/  1  Tim,  i. 
15,  and  '  less  than  the  least  of  the  saints,'  Eph.  iii.  8.  And  Agur, 
Prov.  xxx.  2,  3,  '  Surely  I  am  more  brutish  than  any  man  ;  I  have  not 
the  understanding  of  a  man,  I  have  neither  learned  wisdom,  nor  have 
the  knowledge  of  the  holy/  So  if  you  did  overhear  the  secret  con 
fessions  of  the  saints  to  God,  you  would  think  them  the  vilest  persons 
in  the  world,  for  so  they  are  in  their  own  sense  and  representations  to 
God. 

9.  The  lowest  evidences  of  growth  in  grace  are  longing  for  food, 
and  being  humble  for  want  of  growth.     For  the  first,  longing  for  food, 
see  1  Peter  ii.  2.     Life  hath  a  nutritive  appetite  joined  with  it,  when 
that  is  strong  it  is  a  sign  the  soul  is  healthy,  it  will  grow.     As  we  say 
of  children  that  take  the  dug  kindly,  they  will  thrive  and  do  well 
enough.     For  the  second,  humble  for  want  of  growth,  see  Mark  ix. 
24,  *  Help  my  unbelief.'   It  is  a  sign  you  mind  the  work,  and  are  sensible 
of  spiritual  defects,  which  is  a  great  advantage. 

10.  Growth  is  the  special  fruit  of  the  divine  grace.     God  giveth 
the  increase,  1  Cor.  iii.  6.     Plants  thrive  better  by  the  dew  of  heaven 
than  when  they  are  watered  by  hand.     Grace,  that  is  necessary  to  every 
action,  is  much  more  necessary  to  every  degree.  In  the  text,  the  apostle 
doth  not  exhort,  but  pray,  'mercy,  peace,  and  love  be  multiplied.'    Our 
endeavours  are  necessary,  as   ploughing  and  digging  are  necessary, 

1  *  Young  men,  if  they  know  their  hearts,  have  cause  to  complain  of  hypocrisy,  as  old 
men  of  deadness.' — Mr  Thomas  Goodwing  in  a  Treatise  of  Growth  in  Grace. 

2  '  Kara7rXc?v  yap  £<f>r)  TOI>S  7roXXoi)s  tiri  c^aXr/p  'Afl^a^e  aocpovs  TO  irp&rov,  elra  yfrecrOai 
<f)i\o<r6<t>ovs,  etra  p-rjTopas,  rod  8£  xpb"ov  irpoiovros  Idturas,  6'<ry  /ma\\ov  awTOvrai  TOV  \6yov, 
/taXXov  TO  Oitj/j-a.  nai  TOV  Tti<pov  KaraTiOefJievovs.' — Piutarchus  ubi  supra. 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  93 

but  the  blessing  cometh  from  above.  These  are  the  observations ;  let 
us  now  apply  all. 

Use  1.  Let  us  be  earnest  with  God  for  this  increase.  He  hath 
'the  riches  of  glory/  Eph.  iii.  16,  which  we  cannot  exhaust.  You 
honour  God  when  you  go  for  more  ;  you  want  more,  and  he  can  give 
more  ;  when  men  are  contented  with  a  little,  it  is  a  sign  either  of  hard 
ness  of  heart,  they  are  not  sensible  of  their  wants ;  or  of  unbelief,  as  if 
God  had  no  higher  and  better  things  to  give  us. 

Use  2.  First,  It  showeth  us  how  far  they  are  from  being  Christians 
that  care  not  for  the  least  degree  of  grace,  that  do  not  spend  a  thought 
that  way ;  these  are  far  from  the  kingdom  of  God. 

Secondly,  That  are  fallen  back  and  have  lost  the  savouriness  of 
their  spirits,  and  their  delight  in  communion  with  God.  Time  was 
when  they  could  not  let  a  day  pass  without  a  duty,  nor  a  duty  pass 
without  some  sensible  experience  of  God,  but  now  can  spend  whole 
days  and  weeks  and  never  give  God  a  visit ;  time  was  when  there 
could  not  a  carnal  motion  arise,  but  they  were  up  in  arms  against  it, 
but  now  their  hearts  swarm  with  vain  thoughts,  and  they  can  swallow 
gross  sins  without  remorse  ;  improvident  mis-spence  of  time  was  once  a 
great  burden,  but  they  have  lost  their  tenderness,  and  can  spend  a 
Sabbath  unprofitably  and  find  no  regret ;  their  vain  thoughts  were 
wont  to  trouble  them,  but  now  not  their  carnal  practices ;  duty  was 
once  sweet,  but  now  their  greatest  bondage.  Certainly,  '  the  candle  of 
the  Lord  doth  not  shine  upon  them  as  it  did  in  the  months  that  are 
past.' 

Thirdly,  Those  that  are  at  a  stay  had  need  look  to  themselves ; 
stunted  trees  cumber  the  ground,  and  they  that  go  on  in  a  dead,  power 
less  course  do  hurt  rather  than  good ;  lukewarm  profession  is  but  the 
picture  of  religion,  and  painted  things  do  not  grow,  but  keep  at  the 
same  pitch.  If  a  man  were  a  Christian  in  good  earnest,  could  he  be 
contented  with  the  present  weakness  of  his  faith,  imperfection  of  his 
knowledge,  with  this  creeping,  cold  way  of  obedience  ? 

Ver.  3.  Beloved,  when  I  gave  all  diligence  to  write  to  you  of  the 
common  salvation,  it  was  needful  for  me  to  write  to  you,  and  exhort 
you,  that  ye  should  earnestly  contend  for  the  faith  ivhich  was  once 
delivered  to  the  saints. 

The  apostle,  having  dispatched  the  salutation,  maketh  way  for  the 
matter  of  the  epistle.  This  verse  is  the  preface  to  the  whole,  wherein 
he  proposeth  two  things : — 

1.  The  occasion  of  his  writing. 

2.  The  matter  and  drift  of  it. 

1.  The  occasion  of  writing  this  epistle,  which  was  double. 

[1.]  His  earnestness  in  promoting  their  good,  beloved,  ivhen  I  gave 
diligence  to  write  to  you,  of  the  common  salvation. 

[2.]  The  urgency  of  the  present  necessity,  it  was  needful  for  me  to 
write  unto  you,  and  exhort  you. 

In  assigning  his  earnestness  and  zeal  for  their  good,  you  may  take 
notice  of  three  things,  which  I  shall  explain  in  their  order. 

(1st.)  A  compellation  of  their  persons,  a'ydTnjroi,  beloved,  a  term 
usual  in  the  apostles'  writings:  the  same  word  is  used  1  Peter  ii.  11, 
and  there  translated  *  dearly  beloved.'  It  noteth  not  only  that  affec- 


94  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

tion  which  by  the  law  of  nature  we  owe  to  one  another,  Eom.  xiii.  8, 
nor  that  love  which  hy  the  law  of  bounty  and  kindness  we  are  bound 
to  render  to  them  that  love  us,  Mat.  v.  46,  but  that  singular  love 
which  we  owe  to  them  that  are  one  with  us  in  Christ,  which  is  always 
expressed  by  ayd-n-rj  in  scripture,  and  we  sometimes  translate  it  charity, 
often  love;  the  Rhemists  always  charity,  whose  tenderness  in  this 
point  (as  one  observeth)  is  not  altogether  to  be  disallowed,  lest  it  be 
confounded  with  common  and  impure  love,  expressed  by  e/:a>? ;  and 
charity,  being  a  church  word,  is  wholly  free  from  such  indifferency  and 
equivocation  :  so  here,  instead  of  beloved,  they  render  my  dearest, 
which  fitly  noteth  the  tenderness  and  bowels  that  are  in  Christian 
affection. 

Doct.  From  this  compilation  observe,  that  Christians  should  be  to 
each  other  as  beloved ;  such  dearness  and  entireness  of  affection  should 
pass  between  them,  that  they  may  entitle  one  another  to  their  bowels 
and  choicer  respects. 

The  reasons  are  these  : — 

1.  None  can  have  better  grounds  to  love  another.  They  are  mem 
bers  of  the  same  body,  1  Cor.  xii.  Brothers  born  of  the  same  womb, 
living  in  the  same  family,  have  defaced  all  the  feelings  of  nature, 
and  been  divided  in  interest  and  affection.  But  surely  no  such  schism 
can  happen  in  the  same  body.  Who  would  use  an  arm  to  cut  off  a  leg, 
or  a  hand  to  scratch  out  the  eyes  ?  *  Members  care  for  one  another.' 
Now  this  is  the  relation  which  Christ  hath  left  us ;  he  hath  not  only 
called  us  into  a  family,  but  into  a  body,  Col.  iii.  15.  See  the  same 
pressed,  together  with  many  other  uniting  considerations,  Eph.  iv.  4-6, 
'  There  is  one  body,  one  Spirit,  even  as  3^6  are  called  in  one  hope  of 
your  calling;  one  Lord,  one  faith,  one  baptism,  one  God  and  Father  of 
all,  who  is  above  all,  and  through  all,  and  in  you  all/  Let  us  a  little 
go  over  that  place.  The  first  engagement  is  one  body ;  they  are 
wens  and  monstrous  excrescences,  not  members,  that  suck  all  the 
nourishment  to  themselves.  Again,  one  member  lacking,  or  out  of 
joint,  is  a  pain  and  deformity  to  the  whole.  The  next  engagement  is 
one  Spirit,  which  in  all  other  relations  can  only  be  had  in  fancy  and 
imagination.  Friends  speak  as  if  they  lived  by  one  common  soul,  but 
here  it  is  so  really ;  all  believers  have  the  same  Spirit.  I  say  in  other 
relations,  even  in  the  nearest,  every  one  is  acted  by  his  own  soul ;  but 
here  '  by  one  Spirit  we  are  baptized  into  one  body/  1  Cor.  xii.  13. 
What  should  divide  us  when  we  have  the  same  Spirit  ?  We  have  not 
all  the  same  measures,  and  that  occasioneth  some  difference  ;  as  the 
soul  showeth  itself  in  some  members  more  than  in  others,  though  it 
acteth  all ;  but  the  Spirit  is  the  same.  The  next  consideration  is  one 
hope.  Shall  not  the  same  earth  contain  those  that  expect  to  live  in 
the  same  heaven  ?  Luther  and  Zuinglius,  Cranmer  and  Hooper, 
Eidley  and  Saunders,  shall  all  accord  for  ever  in  heaven  ;  and  cer 
tainly  it  is  through  the  relics  of  the  flesh  that  they  cannot  accord  here. 
In  other  relations  there  may  be  divisions,  because  they  have  different 
hopes,  and  it  may  be  hopes  that  entrench  and  encroach  upon  the  good 
of  each  other ;  but  here  you  have  one  heaven  and  one  hope  ;  it  is  all 
for  you  :  there  may  be  a  difference  in  the  degree  of  glory,  but  none  to 
provoke  pride  or  feed  envy.  How  will  bitter  and  keen  spirits  look 


VER.  3.]  UPON  THE  EPISTLE  OP  JUDE.  95 

upon  each  other  when  they  meet  in  glory  ?  It  followeth  one  Lord. 
We  are  in  the  same  family,  how  will  you  look  God  in  the  face  if  you 
'  fall  a-smiting  your  fellow-servants  ?  '  Mat.  xxiv.  45.  Then  one  faith. 
There  may  be  different  apprehensions,  and  every  one  may  abound  in 
his  own  sense  in  circumstances,  but  the  faith  is  the  same,  they  agree 
in  the  same  essentials  and  substantiate  of  religion.  The  enemies  of 
the  church,  though  divided  in  interests  and  opinions,  yet,  because  they 
agree  in  one  common  hatred  of  the  saints,  can  hold  together.  Gebal, 
and  Ammon,  and  Arnalek,  and  the  men  of  Tyre,  did  all  conspire 
against  Israel,  Ps.  Ixxxiii. ;  like  Samson's  foxes,  though  their  faces 
looked  several  ways,  yet  were  tied  to  one  another  by  their  tails,  and 
ran  together  to  burn  up  the  corn-fields;  and  shall  not  the  people  of  God 
agree,  who  all  profess  one  and  the  same  faith  ?  The  next  considera 
tion  is  one  baptism;  that  is,  one  badge  of  profession:  it  was  a  cause 
of  difference  among  Jacob's  sons  that  one  had  'a  coat  of  divers 
colours/  a  special  badge  of  affection.  Consider  you  are  all  brought  in 
by  the  baptism  of  water  and  the  use  of  ordinary  means ;  none  have  a 
special  and  privilegiate  call  from  heaven  above  the  rest  of  their 
brethren.  Lastly,  it  followeth,  one  God  and  Father  of  all.  You  all 
worship  the  same  God ;  there  is  nothing  divides  more  than  different 
objects  of  worship.  When  one  scorneth  what  another  adoreth  it  is 
extremely  provoking ;  1  it  was  the  plea  used  to  Joseph,  Gen.  1.  17, 
'Pardon  the  trespass  of  the  servants  of  thy  father's  God.'  Thus  you 
see  that  we  have  better  grounds  of  love  than  others  have. 

2.  None  can  have  higher  motives  than  the  love  of  Christ :  Eph.  v.  2, 
'  Walk  in  love,  as  Christ  hath  also  loved  us.'     The  pagan  world  was 
never  acquainted  with  such  a  motive.     Now  none  are  affected  and 
melted  with  the  love  of  Christ  but  those  that  have  an  interest  in  it. 
Therefore  Christ  expecteth  more  love  from  Christians  than  from  others  : 
Mat.  v.  46,  '  If  ye  love  them  that  love  you,  what  reward  shall  ye  have  ? 
do  not  even  the  publicans  the  same?/     The  publicans  were  accounted 
the  most  vile  and  unworthy  men  in  that  age ;  but  a  publican  would 
love  those  of  his  own  party ;  therefore  a  Christian  that  is  acquainted 
with  Christ's  love  to  strangers,  to  enemies,  should  manage  his  affec 
tions  with  more  excellency  and  pureness.     The  world  is  not  acquainted 
with  the  love  of  Christ,  and  therefore  only  loveth  *  its  own/  but  we  are 
acquainted  with  it,  and  therefore  should  love  others.     See  John  xiii. 
34,  '  See  that  ye  love  one  another,  as  I  have  loved  }TOU.'     Jesus  Christ 
came  from  heaven,  not  only  to  repair  and  preserve  the  notions  of  the 
Godhead  by  the  greatness  of  his  sufferings,  but  to  propound  to  us  a 
more  exact  pattern  of  charity,  and  to  elevate  duty  between  man  and 
man. 

3.  None  have  a  greater  charge.     Christ  calleth  it  his  c  new  com 
mandment:'  John  xiii.  34,  '  A  new  commandment  give  I  unto  you, 
that  ye  love  one  another/     How  new,  since  it  was  as  old  as  the  moral 
law,  or  law  of  nature  ?     I  answer — It  is  called  new  because  excellent, 
as  a  new  song,  &c.,  or  rather  because  solemnly  and  specially  renewed  by 
him,  and  commended  to  their  care,  as  new  things  and  new  laws  are 

1  '  Summus  utriusque 
Inde  furor  vulgo,  quod  numina  vicinorum 
Odit  uterque  locus.' — Juvenal. 


96  AN  EXPOSITION,  WITH  NOTES,  [YsR.  3. 

much  esteemed  and  prized ;  or  enforced  by  a  new  reason  and  example 
of  his  own  death.  So  1  John  iii.  23,  avrrj  ea-nv  rj  eVroA,?),  '  This  is 
the  commandment,  that  we  should  believe  in  him  whom  he  hath  sent, 
and  love  one  another  as  he  gave  commandment/  It  is  made  equal 
with  faith.  All  the  scriptures  aim  at  '  faith  and  love ; '  it  was  Christ's 
dying  charge,  the  great  charge  which  he  left  at  his  death :  John  xv.  17, 
'  These  things  I  command  you,  that  ye  love  one  another/  Speeches  of 
dying  men  are  received  with  most  veneration  and  reverence,  especially 
the  charge  of  dying  friends.  The  brethren  of  Joseph,  fearing  lest  he 
should  remember  the  injuries  formerly  done  to  him,  they  use  this  plea, 
'  Thy  father  did  command  us  before  he  died,  saying/  &c.,  Gen.  1.  16. 
Let  us  fulfil  the  will  of  the  dead.  When  Christ  took  leave  of  his  dis 
ciples,  he  left  this  as  his  last  charge.  Think  of  it  when  thou  art  bent 
to  quarrel  or  to  neglect  others.  Shall  I  slight  his  last  commandment, 
his  dying  charge  ?  It  is  made  the  character  of  Christ's  disciples : 
'  Hereby  shall  all  men  know  that  ye  are  my  disciples,  if  ye  love  one 
another/  It  is  as  much  as  your  discipleship/  &c. 

Use  1.  It  serveth  to  press  you  to  this  amity  and  love.  Why  should 
those  that  are  to  meet  in  the  same  heaven  be  of  such  an  estranged 
heart  to  each  other  ?  Certainly  it  cometh  from  evil.  In  two  cases 
God's  people  can  agree  well  enough — in  glory  and  in  misery ;  in  a  pri 
son,  as  Kidley  and  Hooper  did  ;  and  in  heaven,  as  all  do  ;  in  heaven, 
where  there  is  no  sin,  and  in  a  prison,  where  lusts  lie  low,  and  are 
under  restraint.  Oh !  then  labour  for  love  and  meekness.  To  which 
end  take  a  few  directions : — (1.)  Honour  the  least  of  Christ's  where- 
ever  you  find  it.  If  any  should  despise  others  for  their  meanness,  it 
would  be  more  proper  to  God  to  do  so  than  for  any  other,  because  they 
are  most  distant  from  his  perfection ;  but  he  will  not  despise  '  smok 
ing  flax/  Mat.  xii.  20.  You  do  not  know  what  a  spark  of  glory  and 
of  the  divine  nature  may  lie  hid  under  smoke  and  a  covert  of  darkness. 
Christ  loved  the  young  man  that  had  but  some  accomplishments  of 
nature  in  him/  Mark  x.  21.  '  Jesus  loved  him  ; '  much  more  should 
you,  when  you  find  any  weak  appearances  of  Christ,  though  they  do  not 
come  up  to  your  measures.  (2.)  Let  not  difference  in  opinion  divide 
you.  It  were  to  be  wished  that  believers  were  of  one  heart  and  of  one 
way — that  they  all  thought  and  spoke  the  same  thing ;  yet,  if  they 
differ,  cherish  them  for  what  of  God  is  in  them.  In  a  great  organ  the 
pipes  are  of  a  different  size,  which  maketh  the  harmony  and  melody 
the  sweeter :  '  Whereunto  we  have  attained,  let  us  walk  by  the  same 
rule,  and  mind  the  same  thing/  Phil.  iii.  16.  Many  men  love  to  im- 
propriate  religion,  as  if  there  were  nothing  of  God  to  be  found  but  in 
their  own  sphere.  It  is  natural  to  a  man  to  do  so.  We  would  be 
singular,  and  engross  all  repute  of  piety,  orthodoxy,  and  right  worship 
to  ourselves.  (3.)  Take  heed  of  letting  love  degenerate  into  com 
pliance.  There  is  '  the  bond  of  the  Spirit/  Eph.  iv.  3,  and  there  is 
an  '  unequal  yoke/  2  Cor.  vi.  14 ;  there  are  '  cords  of  love/  and  the 
chain  of  antichristian  interests,  and  you  must  be  careful  to  make  dis 
tinction,  Isa.  liv.  15.  '  They  shall  gather,  but  not  by  me/  There 
are  evil  mixtures  and  confederacies  that  are  not  of  God,  which  you 
must  beware  of,  lest  by  joining  with  men  you  break  with  God,  and 
turn  love  into  compliance.  The  image  was  crumbled  to  pieces  where 


VEK.  3.]  UPON  THE  EPISTLE  OF  JUDE.  97 

the  toes  were  mixed  of  iron  and  clay,  Dan.  ii.  Love  may  forbear  the 
profession  of  some  truths — there  is  a  '  having  faith  to  ourselves' — 
but  must  not  yield  to  error.  (4.)  There  are  some  so  vile  that 
they  will  scarce  come  within  the  circuit  of  our  Christian  respect, 
such  as  are  the  open  enemies  of  Christ,  and  hold  things  destructive 
to  the  foundation  of  religion  :  2  John  10,  '  If  any  one  bring  not  this 
doctrine,  bid  him  not  God  speed.'  Vile  wretches  must  know  the  ill 
sense  the  church  hath  of  their  practices.  Elisha  would  not  have 
looked  upon  Jehoram,  had  it  not  been  for  Jehoshaphat,  2  Kings  iii.  14. 
When  men  break  out  into  desperate  rage  and  enmity  to  the  ways  of 
Christ,  or  run  into  damnable  errors,  it  is  a  compliance  to  show  them 
any  countenance.  Thus  for  the  compellation. 

(2d.)  The  next  circumstance  in  the  occasion  is,  a  testification  of  the 
greatness  of  his  love  and  care :  Trda-rjv  a-TrovSrjv  Trotou/z-evo?,  '  When  I 
gave  all  diligence/  He  speaketh  as  if  it  were  his  whole  care  and 
thought  to  be  helpful  to  their  faith,  and  therefore  did  watch  every 
occasion :  he  addeth  to  write  to  you,  that  is  a  further  testimony  of  his 
love,  that  he  would  think  of  them  absent ;  to  write,  when  he  could 
not  speak  to  them.  So  that  here  are  two  things : — (1.)  The  greatness 
of  his  love  ;  (2.)  The  way  of  expressing  it,  by  writing. 

Obs.  1.  From  the  first,  /  gave  all  diligence,  observe,  that  offices  of 
love  are  most  commendable  when  they  are  dispensed  with  care  and 
diligence  :  it  is  not  enough  to  do  good,  but  we  must  do  good  with 
labour,  and  care,  and  diligence.  See  Titus  iii.  14,  {  Let  ours  also 
learn  to  maintain  good  works ;'  in  the  original,  irpoLaraadai  /cakwv 
epywv,  watch  for  good  ivorks,  hunt  out  occasions.  So  Heb.  x.  24, 
'  Consider  one  another,  to  provoke  to  love  and  go'od  works  :'  it  is  not 
enough  to  admonish  one  another,  but  we  must  consider,  study  one 
another's  tempers,  that  we  may  be  most  useful  in  a  way  of  spiritual 
communion.  So  Kom.  xii.  17,  '  Providing  for  things  honest  in  the 
sight  of  God  and  men,'  vrpovoov/jievoi,,  catering,  contriving,  as  carnal 
men  do  for  their  lusts,  Eoin.  xiii.  14.  So  for  ministers ;  it  is  not 
enough  for  them  to  press  that  wherein  they  are  most  versed,  or  what 
cometh  next  to  hand,  but  to  study  what  will  most  conduce  to  the  ends 
of  their  ministry  with  such  a  people  :  *  Study  to  approve  thyself  a  good 
workman/  &c.  Well,  then,  try  your  Christian  respects  by  it.  The 
spirit  is  most  pure,  not  only  when  you  do  good,  but  when  you  do  it 
with  care  and  diligence.  Wicked  men  may  stumble  upon  good,  but 
they  do  not  study  to  do  good ;  common  spirits  are  moved  to  pray, 
but  they  do  not  watch  unto  prayer,  Eph,  vi.  18  ;  that  is,  make  ii 
their  care  to  keep  their  hearts  in  order,  and  expressly  to  suit  their 
prayer  to  their  present  necessities  ;  many  may  do  that  which  is  useful 
to  the  church,  but  they  do  not  watch  opportunities,  and  make  it  their 
design  to  be  serviceable. 

Again,  let  no  care  be  grievous  to  you,  so  you  may  do  good :  '  I  am 
willing  to  spend  myself,  and  to  be  spent  for  you/  2  Cor.  xii.  15.  We 
cannot  be  wasted  in  a  better  employment ;  so  we  shine,  no  matter 
though  we  burn  down  to  the  socket,  or,  like  silk-worms,  die  in  our 
work  :  Phil.  ii.  17,  '  If  I  be  offered  upon  the  sacrifice  of  your  faith,  I 
rejoice  with  you/  &c.  The  greatest  pains  and  care,  even  to  a  macera 
tion  of  ourselves,  should  not  be  unpleasing  to  a  gracious  heart.  Cer- 

VOL.  v.  G 


98  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

tainly  this  is  an  expression  will  shame  us :  I  gave  all  diligence  ;  he 
sought  all  opportunities,  when  we  will  not  take  them.  Love  will  put  us 
upon  searching  out  and  devising  ways  of  doing  good. 

Obs.  2.  This  love  he  would  express  by  writing  when  he  could  not 
come  to  them.  Holy  men  take  all  opportunities  to  do  good ;  present 
or  absent,  they  are  still  mindful  of  the  saints,  and  write  when  they 
cannot  speak:  as  Ambrose  alludeth  to  Zacharias,  writing  when  he 
was  stricken  dumb.1  A  man  would  think  that  absence  were  a  fair 
excuse,  a  writ  of  ease  served  upon  us  by  providence ;  yet  godly  men 
cannot  be  so  satisfied,  but  must  use  all  helps  to  promote  the  common 
benefits:  a  willing  mind  will  never  want  an  opportunity,  and  they 
that  have  a  heart  will  be  sure  to  find  an  occasion ;  they  '  give  all 
diligence '  to  promote  others'  welfare  ;  and  therefore  use  all  means, 
take  all  occasions.  Which  showeth — (1.)  How  far  they  are  from  this 
temper  that  do  nothing  but  by  constraint.  '  A  ready  mind '  is  a 
special  qualification  in  an  elder,  1  Peter  v.  2,  and  a  sure  note  of  our 
reward,  1  Cor.  ix.  17.  But  now  when  the  awe  of  the  magistrate  pre- 
vaileth  more  than  love  of  souls,  everything  is  done  grudgingly.  It 
is  Paul's  advice,  '  Be  instant  in  season  and  out  of  season,'  2  Tim.  iv.  2  ; 
not  only  at  such  seasons  as  are  fairly  offered,  but  where  corruption  and 
laziness  would  plead  an  excuse.  Christ  discoursed  with  the  woman 
at  the  well  when  weary,  John.  iv.  We  have  but  a  little  while  to  live 
in  the  world,  and  we  know  not  how  soon  we  may  be  taken  off 
from  our  usefulness ;  that  was  Peter's  motive  to  write,  2  Peter  i. 
12,  13.  (2.)  This  showeth  their  sottishness  that  are  not  careful  to 
redeem  opportunities  for  themselves.  Jude  is  studying  which  way  to 
promote  the  salvation  of  others,  and  many  do  not  look  to  the  state  and 
welfare  of  their  own  souls.  Again  observe  : — 

06s.  3.  That  writing  is  a  great  help  to  promote  the  common  salvation. 
By  this  means  we  speak  to  the  absent  and  to  posterity ;  and  by  this 
means  are  the  oracles  of  God  preserved  in  public  records,  which  other 
wise  were  in  danger  of  being  corrupted,  if  still  left  to  the  uncertainty 
of  verbal  tradition.  By  this  means  are  errors  more  publicly  confuted, 
and  a  testimony  against  them  transmitted  to  future  ages.  Speech  is 
more  transient,  but  writing  rernaineth.  So  Christ  telleth  the  apostles 
that  they  should  *  bring  forth  fruit,  and  their  fruit  should  remain/ 
John  xv.  16.  Apostolical  doctrine  being  committed  to  writing, 
remaineth  as  a  constant  rule  of  faith  and  manners,  and  by  the  public 
explications  of  the  church  left  upon  record  we  come  to  understand 
the  dispensations  of  God  to  every  age,  what  measures  of  light  they 
enjoyed,  how  the  truths  of  God  were  opposed,  how  vindicated. 
Finally,  by  writing  the  streams  of  salvation  are  conveyed  into  every 
family,  as  a  common  fountain  by  so  many  pipes  and  conveyances,  that 
in  the  defect  of  public  preaching  good  supply  may  be  had  in  this 
kind.  Well,  then,  it  is  an  acceptable  service  to  the  church  which 
they  do  '  who  can  handle  the  pen  of  the  writer,'  Judges  v.  14,  when 
they  send  abroad  a  public  testimony  against  error,  a  public  monument 
of  their  affection  to  the  truth.  The  goose-quill  hath  smote  antichrist 
under  the  fifth  rib.  The  Earl  of  Derby  accused  Bradford  for  doing 
more  hurt  by  his  writings  than  preaching.  Hezekiah's  servants  are 

1  '  Zacharias,  cum  loqui  non  potuit,  scripsit. ' 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  99 

commended  for  '  copying  out'  the  Proverbs  of  Solomon,  Prov.  xxv.  1. 
They  deserve  not  to  be  censured,  but  commended  and  cherished,  that 
do  service  in  this  kind.  I  confess  there  is  no  end  of  books.  Pride 
and  ambition  may  put  many  upon  scribbling,  and  filling  the  world 
with  chaff  and  vanity ;  so  that  there  needeth  a  restraint  rather  than 
an  incitement.  Some  merely  blur  paper,1  which  is  no  small  dis 
couragement  to  modest  and  able  men.  Surely  care  should  be  taken  to 
prevent  abuse  :2  writing  is  a  more  public  way  of  teaching,  and  men 
should  not  undertake  it  without  a  call.  Jerome's  advice  is  good,  Ne  ad 
scribendum  cito  prosilias,  et  levi  ducaris  insania  ;  multo  tempore  disce 
quod  doceas  (Hier.  ad  Kusticum  Mohachium) — be  not  too  hasty  to 
write;  that  which  is  prepared  for  public  instruction  had  need  be 
prepared  with  great  deliberation.  The  vestal  virgins  were  ten  years 
in  learning,  and  ten  years  in  practising,  and  ten  years  in  teaching 
and  prescribing  directions  to  others.3  When  every  sciolist  will  be 
obtruding  his  notions  upon  the  world,  it  is  a  great  abuse ;  for  by  this 
means  useful  men  are  discouraged,  or  if  they  publish  their  labours, 
they  are  not  taken  notice  of,  as  two  or  three  grains  of  good  corn  are 
hardly  found  out  under  a  heap  of  chaff.  But  take  away  this  abuse, 
writing  is  a  great  help  to  the  church  in  practicals,  that  people  may 
still  be  furnished  with  good  books  in  every  age,  old  ones  written  long 
ago  being  neglected,  or  lying  hid  in  some  private  studies,  or  else  not 
coming  up  to  the  rate  of  present  light,  or  not  answering  the  temper  of 
the  present  age,  not  meeting  with  the  sins,  nor  encouraging  the  graces 
within  use  and  exercise.  Again,  in  controversial  there  is  great  use  of 
writing,  controversies  not  being  so  easily  determined  by  the  judgment 
of  the  ear  as  the  eye.  In  the  clamour  of  disputations  and  violent 
discourse,  usually  there  is  such  a  dust  raised,  that  we  cannot  so  soon 
discern  the  truth  as  upon  a  calm  debate  and  mature  consideration  of 
what  is  delivered  in  writing  ;  which  I  remember  was  the  cause  why 
Tertullian  wrote  his  treatise  against  the  Jews,  lest  the  tumult  and 
noise  of  the  dispute  should  be  some  prejudice  to  the  truth.4  But  of 
this  enough. 

(3d.)  I  come  now  to  the  next  circumstance  in  the  insinuation  or  profes 
sion  of  his  readiness  to  do  them  good,  and  that  is  the  object  or  subject 
concerning  which  he  would  write  to  them,  the  common  salvation,  a  fit 
argument  for  saints. 

Obs.  1.  The  apostles,  in  their  private  and  familiar  letters,  were  very 
spiritual ;  yea,  when  they  wrote  about  their  ordinary  occasions,  as 
Paul  to  Philemon,  still  they  were  ready  to  impart  some  spiritual 
gift,  whether  by  conference  or  writing.  Those  letters,  then,  should  be 
most  welcome  to  us  that  mind  us  of  the  best  things. 

But  what  was  this  '  common  salvation?'     I  suppose  by  it  is  meant 

:  '  Scribunt  doctique  indoctique  poemata  passim.' — Juvenal. 

2  Councils  have  thought  it    worthy   their   care,    vide    Canones    Apostolorum    (ut 
vocant),  Can.  60. — Synod.  Dordrec.     Consilia  de  corrigendis  typographic  abusibus. — 
Sess.  222. 

3  '  E/s  TTJV  fj.^v  irp&TTjv  SeKarlav  A  xprj  Spav  fj.av8dvov(ri,  TTJV  5e  u£<n\v  &  fj,efj,adriKa<ri  8pu<ri, 
TTJV  5e  rp'(.Ti}i>  ertpas  avrai  SiSdffKovffi.' — Plutarchus  in  Vita  Numce. 

4  '  Alternis  vicibus  contensioso  fune  uteque  diem  in  vesperam  traximus,  obstrepenti- 
bus  etiam  quibusdam  spectantibus,  singulorum  nubilo  quodam  veritas  obumbrabatur.' — 
Tertul.  contra  Judceos. 


100  AN  EXPOSITION,  WITH  NOTES,  [VEB.  3. 

that  salvation  wherein  he  and  they  and  all  the  saints  were  concerned. 
This  expression  may  be  conceived  to  be  an  argument,  either  of  the 
apostle's  meekness ;  though  he  were  an  apostle,  and  they  private  believers, 
yet  I  and  you  have  but  one  '  common  salvation  ;'  as  captains,  to  endear 
themselves  to  their  troops,  will  say,  Fellow  soldiers,  as  engaged  in  one 
common  warfare ;  or  else  of  his  holiness, '  the  common  salvation  ;'  that 
is,  which  I  am  to  look  after  as  well  as  you  ;  or  else  of  his  love  to  their 
salvation,  which  he  would  look  after  as  well  as  his  own.  The  saints  carry 
on  a  joint  trade  to  heaven  ;  they  are  all  partners,  and  salvation  lieth  in 
common  between  them  :  you  are  to  promote  mine,  and  I  yours.  Well, 
then,  he  having  their  faith  and  salvation  in  like  respect  with  his  own, 
he  was  willing  to  write  to  establish  them  in  the  truth.  I  shall  form 
the  point  in  the  very  words  of  the  text. 

06s.  That  the  salvation  of  the  people  of  God  is  a  common  salvation, 
— not  to  good  and  bad  ;  for  it  belongeth  only  to  a  peculiar  people, — but 
common  to  all  believers  :  it  is  common  to  them  in  divers  regards. 

1.  They  all   are  chosen   by  the  same  grace ;   there  is  no  special 
reason  why  Paul  should  obtain  mercy  rather  than  John,  and  Andrew, 
and  Thomas.     Free  grace  acteth  upon  the  same  terms.     All  God's 
motives  are  taken  from  himself,  from  his  own  bosom :  '  For  my  own 
sake,'  saith  the  Lord,  Isa.  xliii.  25.     There  may  be  a  difference  in  the 
creature  ;  John  and  Andrew  may  be  otherwise  tempered  and  disposed 
than  Paul  and  Peter ;  but  God's  motives  to  choose  both  the  one  and 
the  other  are  still  the  same. 

2.  They  have  the  same  Christ :    '  There  is  no  other  name  under 
heaven,'  Acts  iv.  12 ;  and  '  Jesus  Christ,  the  same  yesterday,  to-day, 
and  for  ever/  Heb.  xiii.  8.     In  all  ages  the  church  hath  been  saved  by 
Christ ;  none  of  the  holy  ones  of  God  had  a  more  worthy  Eedeemer 
than  we  have.     Christ  gave  the  same  ransom  to  purchase  heaven  for 
me,  and  thee,  and  others :  as  under  the  law,  the  rich  and  the  poor 
were  to  give  the  same  ransom :  Exod.  xxx.  15,  '  The  rich  shall  not  give 
more,  and  the  poor  shall  not  give  less  than  half  a  shekel.'     The  price 
of  Christ's  blood  for  all  souls  was  equal.     If  they  had  a  more  worthy 
Christ  to  die  for  them,  you  might  be  discouraged. 

3.  You  are  justified  by  the  same  righteous  one  as  far  as  another: 
'  The  righteousness  of  Christ  is  unto  all,  and  upon  all  that  believe,  and 
there  is  no  difference/  Rom.  iii.  22.     In  inherent  righteousness,  there 
is  a  great  deal  of  difference ;  one  hath  more  grace,  and  another  hath 
less.  In  sanctification  there  are  degrees,  but  as  to  imputed  righteousness, 
they  are  all  equal ;  none  of  the  saints  hath  finer  linen,  or  are  decked  with 
a  better  vesture  than  you  are.     There  is  a  difference  in  the  degree  of 
faith,  which  receiveth  this  righteousness,  but  there  is  no  difference  in 
the  righteousness  itself.     A  giant  or  strong  man  holdeth  a  precious 
jewel,  so  doth  a  child  ;  the  jewel  is  the  same  ;  though  a  man  holdeth  it 
with  a  stronger  hand,  it  loseth  nothing  of  its  worth  in  the  child's  hand.1 
So  here  the  righteousness  is  the  same,  though  the  faith  be  not  the 
same. 

4.  As  we  have  the  same  privileges,  so  the  same  way ;  all  by  faith  ; 

1  '  Gemmatn  annulo  curvo  inclusam  amplectitur  et  gigas,  amplectitur  et  puerulus. 
Licet  gigas  fortius  earn  amplectatur  quam  puerulus,  tameii  manet  annulus  seque  preciosus 
et  gemma  seque  preciosa.' — Luther. 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  101 

and  the  faith  of  the  weakest  as  to  the  essential  privileges  is  as  accept 
able  to  God  as  the  faith  of  the  strongest :  2  Peter  i.  1,  '  Simon  Peter 
to  them  that  have  obtained  like  precious  faith  with  us/  It  is  like 
precious  for  kind,  though  not  degree  j1  of  the  same  nature,  worth,  and 
property,  though  every  one  cannot  come  up  to  the  height  of  'an  apostle. 

5.  They  are  all  under  the  same  rule  and  direction:  Gal.  vi.  16,  'As 
many  as  walk  by  this  rule,  peace  on  them,  and  the  whole  Israel  of 
God/     The  way  of  error  is  manifold,  but  there  is  but  one  path  that 
leadeth  to  heaven. 

6.  They  are  in  one  mystical  body,  ministering   supplies   to  one 
another:  Col.  ii.  19,  ' Not  holding  the  head,  from  which  all  the  body, 
by  joints  and  bands,  having  nourishment  ministered,  and  knit  together, 
increaseth  with  the  increase  of  God/     The  head  is  the  fountain  of  all 
vital  influence,  but  the  joints  and  bands  do  minister  and  convey  the 
nourishments ;  the  whole  body  is  still  increasing  and  growing  up  to 
perfection,  and  they  are  helping  one  another,  as  the  members  of  the 
same  body  do  continue  the  communion  of  the  same  spirit,  or,  by  the 
continuity  of  the  parts,  make  way  for  the  animation  and  quickening 
by  the  same  soul. 

What  use  shall  we  make  of  this  ?     I  answer  : — 

1.  It  hinteth  public  care,  that  we  should  help  salvation  forward, 
both  in  ourselves  and  others ;  rejoice  in  others'  faith  as  well  as  in  your 
own :  Rom.  i.  12,  '  Comforted  by  the  mutual  faith  of  you  and  me/ 
His  faith  was  a  comfort  to  them,  and  their  faith  a  comfort  to  him  ; 
nay,  out  of  an  excess  of  love  and  charity,  Paul  useth  an  expression  not 
imitable :  Rom.  ix.  3,  '  I  could  wish  that  I  were  accursed  from  Christ 
for  my  brethren,  my  kinsmen  according  to  the  flesh/ 

2.  It  checketh  the  impropriating  of  grace  and  religion,  to  such  an 
order  or  sort  of  Christians,  such  as  was  the  ambition  of  former  times ;  as  if 
all  religion  were  confined  within  a  cloister,  or  wrapped  up  in  a  black 
garment ;  those  were  called  religious  houses,  and  those  the  clergy,  or 
God's  portion,  all  others  were  lay  and  secular.     Oh  !  how  far  was  this 
from  the  modesty  of  the  apostles  !     Peter  calleth  the  faith  of  common 
Christians,  '  like  precious  faith ; '  and  Jude  speaketh  of  a  *  common 
salvation/     So  the  Jews  before  them,  they  confined  God's  choice  to 
their  nation  ;  they  could  not  endure  to  hear  of  '  salvation  among  the 
Gentiles/  and  of  a  '  righteousness  that  came  to  all,  and  upon  all  that 
believe.'     We  have  an  envious  nature,  and  would  fain  impropriate 
common  favours.     The  church  of  Rome  would  fain  bring  all  the  world 
to  their  lore,  and  confine  truth  and  faith  and  salvation  within  the  pre 
cincts  of  their  synagogue  ;  they  seize  upon  and  possess  themselves  of 
the  keys  of  heaven,  to  open  to  whom  they  please.     Now  God  hath 
broken  down  all  pales  and  inclosures,  they  would  fain  rear  up  a  new 
partition  wall.     Corrupt  nature  envieth  that  others  should  have  a 
fellowship  in  our  privileges,  therefore  the  same  spirit  still  worketh ; 
men  do  so  value  their  lesser  differences,  and  that  distinct  way  and 
opinion  which  they  have  taken  up,  as  if  none  could  be  saved  but  those 
of  their  own  party  and  persuasion ;  it  is  very  natural  to  us  to  affix 
holiness  to  our  own  opinions,  and  to  allow  none  to  be  good  but  those 
that  jump  with  us  in  all  things.     There  were  factions  at  Corinth,  and 

1  '  Fides  una  et  eadem,  non  respectu  subjectorum  graduum  sed  respectu  object!  finis.' 


102  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

those  that  said, '  I  am  of  Christ/  were  counted  a  faction  too,  1  Cor.  i.  12, 
as  arrogating  Christ  to  themselves ;  therefore  the  apostle  writing  to 
them,  saith,  1  Cor.  1,  2,  '  To  the  saints  at  Corinth,  and  all  that 
call  on  the  Lord  Jesus  Christ,  theirs  and  ours/  We  are  apt  to  be 
rigid  to  those  that  differ  from  us,  and  to  be  favourable  to  those  that 
think  with  us.  Tertullian l  saith  of  some  in  his  time,  Illic  ipsum  est 
promereri — it  is  holiness  enough  to  be  one  of  them.  Oh  !  let  it  not  be 
so  among  the  people  of  God  !  do  not  nullify  your  brethren.  Bom. 
xiv.  10,  '  Why  dost  thou  set  at  nought  thy  brethren  ?  rl  egovOevels, 
Tertullian  rendereth  it,  Cur  nullificas  fratremf  When  God  hath 
made  a  Christian  of  him,  why  dost  thou  make  nothing  of  him  ?  and 
cry  up  every  private  opinion  for  another  religion,  as  if  none  could  be 
saints  and  believers  but  they  that  think  with  you  ?  Take  heed  of 
impaling  the  common  salvation  ;  inclosures  are  against  the  law. 

3.  It  showeth  that  there  are  not  several  ways  to  heaven,  there  is 
but  one  '  common  salvation  '  to  all  the  elect,  and  one  '  common  faith,' 
as  Paul  saith,  Titus  i.  4,  '  To  Titus  my  own  son  according  to   the 
common  faith.'     There  are  a  sort  of  libertines  that  think  a  man  may 
be  saved  in  any  religion,  so  he  doth  not  walk  against  his  own  light. 
Do  not  flatter  yourselves  ;  all  the  elect  are  brought  to  heaven  the  same 
way,  '  whether  Jew  or  Gentile,  bond  or  free  ; '  there  is  a  good  old  way, 
Jer.  vi.  16,  which  if  we  miss  we  are  sure  to  perish. 

4.  It  informeth  us  who  are  best  to  deal  in  matters  of  religion  ; 
those  that  are  religious,  that  can  call  it  a  '  common  salvation ; '  that 
is,  common  to  them  with  others ;  they  have  share  in  it,  and  therefore 
they  can  best  defend  it.    Differences  are  aggravated  when  carnal  men 
intermeddle  in  religious  controversies,  but  those  are  likest  to  deal  with 
most  purity  of  zeal  and  love  that  can  say  your  salvation  is  their  salva 
tion  ;  so  in  the  next  verse,  '  They  turn  the  grace  of  our  God  into 
wantonness ; '  they  that  have  an  interest  in  grace  cannot  endure  to  see 
it  abused. 

5.  It  forbiddeth  scorn  of  the  meanest  Christian.     They  have  as 
good  hopes  through  grace  as  you  have  in  Jesus  Christ :  all  are  one, 
master  and  servant,  rich  and  poor.     Onesimus,  a  poor  runagate  ser 
vant,  yet  being  converted,  Paul  calleth  him  his  '  faithful  and  beloved 
brother,'  Philem.  10.     In  earthly  relation  there  is  a  difference,  yet  in 
regard  of  the  common  faith  and  common  salvation  we  are  all  one. 

I  have  now  done  with  the  first  part  of  the  occasion,  his  earnestness 
in  promoting  their  good.  I  now  come  to  the  second  part,  the  urgency 
of  the  present  necessity  :  It  was  needful  for  me  to  write  to  you,  and 
exhort  you,  which  is  said  to  show  that  this  epistle  was  not  only  occa 
sioned  by  the  fervency  of  his  own  love,  but  the  present  exigence  and 
necessity  as  affairs  then  stood ;  the  school  of  Simon,  the  Gnostics, 
and  divers  other  heretics  of  a  like  loose  strain  and  libertine  spirit, 
sought  to  withdraw  and  alienate  them  from  the  truth,  for  that  was 
the  necessity  here  expressed,  as  appeareth  by  the  next  verse.  Exhorta 
tions,  the  more  necessary,  the  more  pressing  ;  need  quickens  both 
writer  and  reader ;  and  the  less  arbitrary  things  are,  the  more  tho 
roughly  we  go  about  them. 

Obs.  1.  Observe  from  hence,  that  necessity  is  a  time  for  duty  ;  neces- 

1  Tertul.  in  Prsescrip  adversus  Hsereticos. 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  103 

sity  is  God's  season  to  work,  and  therefore  it  should  be  ours  :  '  For  a 
season,  if  need  be,  ye  are  in  heaviness,'  1  Peter  i.  6.  Duties  are  best 
done  when  we  see  they  are  needful  and  necessary ;  things  that  are 
arbitrary  are  done  with  a  loose  heart;  the  creatures'  duty  towards 
God  begins  at  the  sense  of  their  own  wants :  James  i.  5,  '  If  any  man 
lack  wisdom/  &c.  Well,  then,  take  this  hint  for  prayer  and  other 
services ;  if  there  be  a  need,  omit  not  to  call  upon  God :  as  when  dis 
tempers  grow  upon  the  spirit,  the  heart  is  unquiet,  the  affections 
unruly,  a  deadness  increaseth  upon  you,  temptations  are  urgent,  and, 
too  strong  for  you,  cry  out  of  violence,  as  the  ravished  virgins.  So 
when  conscience  is  incessantly  clamorous,  David  could  not  find  ease 
till  he  confessed,  Ps.  xxxii.  5.  Silence  will  cause  roaring,  and  restraint 
of  prayer,  disquiet.  Again,  if  there  be  a  need,  omit  not  to  call  upon 
men  by  exhortation  and  counsel,  as  when  you  see  things  grow  worse 
every  day,  and  can  hold  no  longer :  the  king's  danger  made  the  king's 
dumb  son  speak :  Paul  was  *  forced  in  spirit  when  he  saw  the  whole 
city  given  to  idolatry,'  Acts  xvii.  16.  When  we  see  men  by  whole 
droves  running  into  error,  and  ways  destructive  to  their  souls,  is  there 
not  a  need  ?  is  it  not  a  time  to  speak  ?  Men  say  we  are  bitter,  but 
we  must  be  faithful.  So  they  say  the  physician  is  cruel,  and  the 
chirurgeon  a  tyrant,  when  their  own  distempers  need  so  violent  a 
remedy :  can  we  see  you  perish,  and  hold  our  peace  ? 

Obs.  2.  Observe  again,  that  ministers  must  mainly  press  those  doc 
trines  that  are  most  needful.  It  is  but  a  cheap  zeal  that  declaimeth 
against  antiquated  errors,  and  things  now  out  of  use  and  practice. 
We  are  to  consider  what  the  present  age  needeth.  What  use  was  it 
of  in  Christ's  time  to  aggravate  the  rebellion  of  Korah,  Dathan,  and 
Abiram  ?  Or  now  to  handle  the  case  of  Henry  the  Eighth's  divorce  ? 
what  profit  hence  to  our  present  auditories?  There  are  'present 
truths '  to  be  pressed,  2  Peter  i.  12 ;  upon  these  should  we  bestow  our 
pains  and  care.  Usually  when  we  reflect  upon  the  guilt  of  the  times, 
people  would  have  us  preach  general  doctrines  of  faith  and  repentance. 
But  we  may  answer,  '  It  is  needful  for  us  to  exhort  you/  &c.  To  what 
end  is  it  to  dispute  the  verity  of  the  Christian  religion  against  heathens, 
when  there  are  many  seducers  that  corrupt  the  purity  of  it  amongst 
ourselves  ?  In  a  country  audience,  what  profit  is  it  to  dispute  against 
Socinians,  when  there  are  drunkards,  and  practical  atheists  and  liber 
tines,  that  need  other  kind  of  doctrine  ?  He  that  crieth  out  upon  old 
errors  not  now  produced  upon  the  public  stage,  doth  but  fight  with, 
ghosts  and  challenge  the  dead.  So  again,  to  charm  with  sweet  strains 
of  grace  when  a  people  need  rousing,  thundering  doctrine,  is  but  to 
minister  cordials  to  a  full  and  plethoric  body,  that  rather  needeth 
phlebotomy  and  evacuations.  It  is  a  great  deal  of  skill,  and  God  can 
only  teach  it  us,  to  be  seasonable  to  deliver  what  is  needful,  and  as 
the  people  are  able  to  bear. 

06s.  3.  Again,  observe,  the  need  of  the  primitive  church  was  an  occa 
sion  to  complete  the  canon  and  rule  of  faith.  We  are  beholden  to 
the  seducers  of  that  age  that  the  scripture  is  so  full  as  it  is :  we  should 
have  wanted  many  epistles  had  not  they  given  the  occasion.  Thus 
God  can  bring  light  out  of  darkness,  and  by  errors  make  way  for  the 
more  ample  discovery  of  truth. 


104  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  3. 

I  have  done  with  the  occasion.  I  come  now  to  the  matter  and  drift 
of  this  epistle,  and  exhort  you  that  ye  should  earnestly  contend  for  the 
faith  that  was  once  delivered  to  the  saints  ;  in  which  there  is  a  neces 
sary  duty  pressed ;  and  these  two  circumstances  are  notable — the  act 
and  the  object.  (1.)  The  act  is  to  contend  earnestly ;  it  is  but  one  word 
in  the  original,  eTraytovi&Oai ;  but  it  is  a  word  of  a  vehement  signifi 
cation,  and  therefore  fitly  rendered  to  '  contend  earnestly/  (2.)  The 
object  of  this  contention,  which  is,  the  faith  once  delivered  to  the  saints. 
Faith  may  be  taken  either  for  the  doctrine  of  faith  or  the  grace  of 
faith ;  *  both  are  too  good  to  be  lost,  either  the  word  which  we  believe, 
or  faith  by  which  we  believe ;  the  former  is  intended  :  faith  is  taken 
for  sound  doctrine,  such  as  is  necessary  to  be  owned  and  believed  unto 
salvation,  which  he  presseth  them  to  contend  for,  that  they  might 
preserve  it  safe  and  sound  to  future  ages.  Now  this  faith  is  described 
— (1st.)  By  the  manner  of  its  conveyance,  SoOel&rj,  it  is  given  to  be  kept ; 
it  is  not  a  thing  invented,  but  given ;  not  found  out  by  us,  but  de 
livered  by  God  himself;  and  delivered  as  to  our  custody,  that  we  may 
keep  it  for  posterity,2  as  the  oracles  of  God  in  the  Old  Testament  were 
delivered  to  the  Jews  to  be  kept  by  them,  Kom.  iii.  1.  (2d.)  By  the 
time  of  its  giving  out  to  the  world  :  the  doctrine  of  salvation  was  given 
but  once,  as  never  to  be  altered  and  changed,  once  for  all.  (3d.)  The 
persons  to  whom,  to  the  saints  ;  so  he  calleth  the  church  according  to 
the  use  of  the  scriptures,  or  else  by  saints  is  meant  the  holy  apostles, 
given  to  them  to  be  propagated  by  them.  I  shall  first  speak  of  the 
object,  before  I  come  to  the  duty  itself;  and  because  the  description 
here  used  will  agree  both  to  the  grace  of  faith  and  the  doctrine  of  faith, 
though  the  doctrine  of  faith  be  mainly  intended,  yet  give  me  leave  a 
little  to  apply  it  to  the  grace  :  if  it  be  a  diversion,  it  shall  be  a  short  one. 

Obs.  1.  This  faith  is  said  to  be  given.  Observe,  that  faith  is  a  gift; 
so  Phil.  i.  29, '  To  you  it  is  given  to  believe ; '  vfuv  l^apta-Ov],  given  freely, 
Eph.  ii.  8,  '  By  grace  ye  are  saved,  through  faith,  not  of  yourselves, 
it  is  the  gift  of  God/  We  cannot  get  it  of  ourselves;  a  mere  imagina 
tion  and  thinking  of  Christ's  death  is  easy,  but  to  bring  the  soul  and 
Christ  together  requires  the  power  of  God,  Eph.  i.  19.  We  cannot 
merit  it,  and  therefore  it  is  a  pure  gift.  God  bestoweth  it  on  them 
that  can  give  nothing  for  it :  works  before  conversion  cannot  engage 
God,  and  works  after  conversion  cannot  satisfy  God.  Well,  then,  let 
us  admire  the  mercy  of  God  in  the  covenant  of  grace.  Christ  is  a 
gift :  John  iv.  10,  '  If  thou  knewest  the  gift,'  &c.  His  righteousness 
is  a  gift:  Rom.  v.  16,  '  The  free  gift  is  of  many  offences  unto  justifica 
tion  ; '  and  faith,  which  receive th  this  righteousness,  is  a  gift :  so  that 
all  is  carried  in  a  way  of  grace ;  in  the  covenant  of  grace  nothing  is 
required  but  what  is  best  owed.  Again,  it  teacheth  us  whither  to  go 
for  faith  :  seek  it  of  God,  it  is  his  gift ;  all  the  endeavour  and  labour 
of  the  creature  will  never  procure  it.  But  must  we  not  use  the  means 
of  prayer,  meditation,  and  hearing,  &c.  ?  I  answer — Yes  ;  for  (1.) 
God  dispenseth  it  in  a  way  of  means :  Mark  iv.  24,  '  With  what 
measure  ye  mete  it  shall  be  measured  to  you  again,  and  unto  you  that 

1  '  Fides  est  duplex,  fides  quse  creditur,  et  fides  qua  creditur.' 

2  *  Aliquid  tibi  traditum,  non  a  te  inventum  ;  aliquid  quod  accepisti,  non  exagitasti/ 
&c. —  Vincentius  Lyrinensis 


VER.  3.J  UPON  THE  EPISTLE  OF  JUDE.  105 

hear  more  shall  be  given.'  According  unto  the  measure  of  our  hear 
ing,  if  the  Lord  will  work,  is  the  measure  of  our  faith :  Acts  xvi.  14, 
'  The  Lord  opened  Lydia's  heart  to  attend  to  the  things  spoken  by 
Paul/  God  stirreth  up  to  the  use  of  means,  and  whilst  we  are 
'  taught '  we  are  '  drawn/  John  vi.  44,  45.  (2.)  Though  faith  be 
God's  gift,  man's  endeavours  are  still  necessary,  for  supernatural  grace 
doth  not  exclude  the  ordinary  and  natural  means.  Marriage  is 
necessary  for  the  propagation  of  mankind,  though  the  rational  soul  is 
from  God ;  yea,  more  care  is  had  of  women  with  child  than  of  brute 
beasts,  because  the  fruit  of  the  womb  is  the  immediate  work  and 
blessing  of  the  Lord  :  so  faith  is  of  God's  planting,  and  therefore  we 
should  be  the  more  careful  in  the  use  of  means. 

Obs.  2.  This  faith  is  said  to  be  once  given.  This  will  also  hold 
concerning  grace ;  for  where  it  is  once  planted  it  cannot  be  totally  and 
finally  destroyed ;  rather  it  is  continually  supplied  by  the  care  and 
faithfulness  of  God :  see  1  Cor.  i.  8,  and  1  Thes.  v.  24,  and  Phil.  i.  6. 
And  those  hypocrites  that  fall  off  after  a  long  profession  seldom 
'recover  themselves  by  repentance/  Heb.  vi.  6  ;  2  Peter  ii.  21.  Well, 
then,  here  is  comfort  to  the  people  of  God,  that  find  so  many  lusts  and 
so  many  temptations.  They  think  they  shall  never  hold  out;  faith  is 
but  once  given :  where  it  is  really  given  there  needeth  not  a  second 
gift.  Again,  here  is  caution.  Faith  is  a  precious  jewel;  if  once  lost 
wilfully  after  the  knowledge  of  the  truth,  it  is  not  easily  regained. 

Obs.  3.  Consider  the  persons  to  whom  it  is  given.  It  is  not  given 
to  every  one ;  '  for  all  men  have  not  faith/  2  Thes.  iii.  2 ;  and  '  the 
gospel  is  hidden  to  those  that  are  lost/  2  Cor.  iv.  3  ;  but  it  is  given  to 
the  saints,  to  those  who  were  chosen,  that  they  might  be  saints : 
which  showeth — (1.)  The  excellency  of  faith;  it  is  a  privilegiate  and 
peculiar  mercy.  (2.)  That  believers  are  saints;  faith  giveth  an  interest 
in  Christ,  and  therefore  they  must  needs  be  holy :  '  His  blood 
cleanseth/  1  John  i.  7 ;  '  His  Spirit  sanctifieth/  1  Cor.  vi.  11.  Again, 
Faith  itself  hath  a  cleansing,  purifying  virtue :  '  Hearts  purified  by 
faith/  Acts  xv.  9.  Faith  applieth  the  blood  of  Christ ;  and  the  hand 
of  the  laundress  is  as  necessary  to  cleanse  the  clothes  as  the  soap 
wherewith  they  are  cleansed.  Faith  waiteth  for  the  Spirit.  It 
argueth  from  the  love  of  God.  Faith  and  sin  are  like  the  poison  and 
the  antidote,  always  working  one  upon  another,  till  faith  hath  gotten 
the  mastery.  Well,  then,  is  your  faith  sanctifying?  Strong  per 
suasions  of  an  interest  in  grace,  and  a  loose  life,  will  not  suit :  we  are 
not  perfectly  clean  and  holy,  but  there  will  be  strong  desires  and 
earnest  groans  after  more  holiness ;  as  Ps.  li.  10,  and  Kom.  vii.  24, 
*  Who  shall  deliver  me  ? '  &c. ;  that  is,  Oh !  that  I  were  ;  questions 
are  put  for  wishes.  So  Ps.  cxix.  5,  '  Oh !  that  my  ways  were  directed 
to  keep  thy  statutes.'  Yea,  there  will  be  not  only  groans  under,  but 
strugglings  against  sin.  A  child  of  God  may  fall  into  sin,  but  he 
cannot  rest  in  it  and  lie  down  with  ease  ;  as  mud  may  be  cast  into  a 
pure  fountain,  or  stirred  up  in  it,  but  the  fountain  never  ceaseth  till  it 
work  itself  clean  again.  Peter  and  David  stepped  aside,  but  they 
could  find  no  peace  till  they  were  reconciled  to  God :  '  I  will  return  to 
my  first  husband,  then  it  was  better  than  it  is  now/  Hosea  ii.  Again, 
YOU  may  know  it  by  the  drift  and  disposition  of  the  heart.  Which 


106  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

way  lieth  the  bent  of  your  spirits?  and  what  are  your  constant 
motions  and  operations  ?  A  man  that  is  travelling  another  way  may 
now  and  then  look  back.  How  is  your  heart  inclined  ?  Ps.  cxix. 
112,  '  I  have  inclined  my  heart  to  perform  thy  statutes  always  unto 
the  end.'  Is  there  a  constant  inclination  towards  God  ?  1  Chron. 
xxii.  19,  '  Now  set  your  hearts  to  seek  the  Lord.'  Is  the  heart  set? 
what  is  your  constant  course  and  walk  ?  Bom.  viii.  1. 

But  so  much  for  this  digression,  occasioned  by  the  suitableness  of 
words  to  the  grace  of  faith.  Let  us  now  come  to  the  other  accep- 
tion,  which  is  more  proper  in  this  place,  namely,  as  faith  is  put  for  the 
doctrine  of  faith.  How  this  was — (1.)  Delivered;  (2.)  Once  de 
livered;  (3.)  To  the  saints. 

First,  Delivered,  not  invented ;  *  it  is  not  the  fruit  of  fancy  or  human 
devising,  but  hath  its  original  from  God  ;  it  was  delivered  by  him  to 
holy  men  chosen  for  that  purpose,  and  by  them  delivered  by  word  of 
mouth  to  the  men  of  that  age  wherein  they  lived,  and  by  writing  for 
the  use  of  after  ages:  and  delivered  to  be  kept ;  it  is  a  sacred  depositum 
which  God  hath  put  into  the  hands  of  the  church:  'Keep  that  which 
is  committed  to  thy  trust,'  1  Tim.  vi.  20 ;  and  '  To  them  were  com 
mitted  the  oracles  of  God,'  Bom.  iii.  2.  I  shall  observe — (1.)  The 
mercy  of  God  in  delivering  this  faith  or  rule  of  salvation.  (2.)  The 
duty  of  the  church  concerning  it. 

Obs.  1.  The  mercy  of  God  in  delivering  this  faith  to  chosen  men, 
that  by  their  means  the  world  might  come  to  the  knowledge  of  it. 
The  doctrine  of  salvation  first  came  out  from  God,  and  then  was  con 
veyed  to  us  by  the  hands  of  holy  men.  We  are  not  sensible  enough  of 
the  privilege,  Ps.  cxlvii.  19,  20,  '  He  showeth  his  word  unto  Jacob,  his 
statutes  and  judgments  unto  Israel,  he  hath  not  dealt  so  with  any 
nation,'  &c.  It  is  not  a  common  mercy,  for  many  nations  want  it ; 
nor  no  casual  thing.  In  the  primitive  times  not  only  the  doctrine  of 
the  apostles  was  directed  and  ordered  by  the  Holy  Ghost,  but  also 
their  journeys ;  the  gospel  came  not  to  them  by  chance,  but  as  a 
special  gift  from  heaven.  But  that  we  may  be  more  sensible  of  the 
privilege,  1  shall  show  you : — 

1.  The  benefit  of  the  word.  By  it  God's  heart  is  opened  to  us, 
and  our  own  hearts  to  ourselves;  by  it  we  are  acquainted  with 
the  way  of  salvation,  and  come  to  understand  the  courses  of  the 
Lord's  justice  and  mercy,  and  in  what  manner  he  will  govern  and 
rule  the  world,  which  are  altogether  unknown  to  them  that  have 
not  such  a  revelation  delivered  to  them.  We  should  never  have 
known  the  cause  of  our  misery,  our  fall  in  Adam,  nor  the  means  of 
our  recovery,  redemption  by  Jesus  Christ,  if  they  had  not  been  de 
livered  to  us  in  this  doctrine  and  rule  of  faith  ;  we  should  never  have 
known  how  to  worship  God,  or  enjoy  God.  If  carnal  men  should  have 
a  liberty  to  let  nature  work,  and  set  down  a  divinity  of  their  own,  what 
a  goodly  religion  should  we  have  in  the  world  I  a  very  comely  chimera 
no  doubt !  For  practicals  it  would  be  large  enough  I  am  sure,  for 
natural  conscience  hateth  fetters  and  restraints  ;  in  doctrinals  it  would 
be  absurd  enough.  Man  can  never  take  a  right  draught  and  image  of 

1  '  Quod  tibi  credituni,  non  a  te  inventum ;  quod  accepisti,  non  excogitasti.' —  Vine.  Lyr- 
inensis. 


VEK.  3.]  UPON  THE  EPISTLE  OF  JUDE.  107 

God.  Who  can  empty  an  ocean  with"  a  cockle-shell  ?  And  since  the 
fall  we  are  grown  quite  brutish ;  our  conceits  are  not  so  monstrous  in 
anything  as  in  the  worship  of  God.  The  pagan  philosophers,  that 
were  most  profound  in  the  researches  and  inquiries  of  reason,  they 
sat  abrood,  and  thought  of  hatching  an  excellent  religion ;  but  what 
was  the  issue  ?  '  Professing  themselves  to  be  wise,  they  became  fools/ 
Kom.  i.  22.  All  that  they  produced  was  fables  and  high  strains  of 
folly,  mixed  with  popular  rites  and  customs.  There  are  many  things 
necessary  to  religion,  which  the  angels  themselves  could  not  have 
known  if  they  had  not  been  revealed ,  therefore  their  knowledge  in- 
creaseth  by  observing  God's  dispensations  to  the  church,  Eph.  iii.  10. 
The  way  of  salvation  by  Christ  is  such  a  mystery  as  could  not  have 
entered  into  the  heart  of  any  creature,  no,  not  of  an  angel.  If  an  angel 
had  been  to  set  down  which  way  man  should  be  redeemed,  nay,  if  all 
the  cherubim  and  seraphim,  thrones,  dominions,  and  powers  had  met 
together  in  a  synod  and  council,  and  had  taken  in  all  the  world  to 
their  assistance,  it  would  have  posed  them  all  to  have  found  out  such 
a  way  as  God  hath  appointed.  But  not  to  speak  of  mysteries.  There 
is  in  the  word  some  moralities  suitable  to  the  law  of  nature,  which  was 
once  written  upon  man's  heart ;  but  alas  !  now  there  remains  only  some 
scattered  fragments  and  obscure  characters,  so  defaced  that  they  cannot 
be  read ;  and  how  blind  are  we  in  these  things  without  the  word  ! 
Witness  the  sottish  idolatry  of  those  nations  that  want  it,  worshipping 
stocks  or  stones,  yea,  a  piece  of  red  cloth,  or  whatever  they  saw  first  in 
the  morning.  And  witness  those  brutish  customs  among  other  nations, 
whereby  uncleanness  and  unnatural  sins  have  been  authorised  by  a 
law.  Therefore,  it  is  a  great  mercy  that  something  is  delivered,  and 
given  out  as  a  rule  of  faith  and  manners. 

2.  That  this  tradition  is  written,  and  put  into  a  stated  course  in 
those  books  which  we  call  scriptures.  If  the  revelation  of  God's 
will  had  been  left  to  the  tradition  of  men  of  such  a  rank  or  order, 
what  a  liberty  might  they  take  of  coining  oracles,  and  obtruding  their 
fancies  upon  the  world  !  It  is  a  great  mercy  that  our  faith  does  not 
depend  upon  uncertain  suggestions,  but  some  main  public  records,  to 
which  all  may  appeal  and  find  satisfaction.  Heretofore  the  Lord  re 
vealed  himself  by  visions,  oracles,  and  dreams,  to  persons  of  eminent 
holiness  and  sanctity,  that  they  might  instruct  others ;  which  course 
was  sure  enough  while  the  people  of  the  world  were  but  a  few  families, 
and  the  persons  entrusted  with  God's  message  had  authority  and  credit 
sufficient  with  the  present  age,  and  lived  long  to  continue  the  tradition 
with  the  more  certainty  to  future  ages.  But  afterwards  the  Lord  was 
pleased  to  speak  to  his  church  both  by  word  and  writing.  His  word 
was  necessary  for  further  revealing  and  clearing  up  the  doctrine  of 
salvation;  and  writing  was  necessary,  because  when  precepts  were 
multiplied  it  was  needful  for  men's  memories  that  they  should  be 
written ;  the  long  life  of  God's  witnesses  was  lessened,  corruptions 
began  to  increase,  Satan  giving  out  lying  oracles  and  visions,  idolatrous 
rites  and  customs  crept  into  the  best  families,  Josh.  xxiv.  3,  Gen.  xxxi. 
19  ;  the  people  of  God  were  grown  numerous  enough  to  make  a  com 
monwealth  and  politic  body ;  therefore,  to  avoid  man's  corruptions  and 
Satan's  deceits,  the  Lord  thought  fit  that  we  should  have  a  written  rule 


108  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

at  hand,  as  a  public  standard  for  the  trial  of  all  doctrines.  God  himself 
wrote  the  first  scripture  with  his  own  finger  upon  tables  of  stone,  Exod. 
xxiv.  12,  and  he  commanded  Moses  and  the  prophets  to  do  the  same, 
Exod.  xvii.  14,  and  xxxiv.  27 ;  which  dispensation  of  word  and  writing 
continued  till  Christ's  time,  who,  as  the  great  doctor  of  the  church,  per 
fected  the  rule  of  faith,  and  by  the  apostles,  as  so  many  public  notaries, 
consigned  it  to  the  use  of  the  church  in  all  ages.  When  the  canon  began 
to  be  complete,  the  latter  apostles  pressed  the  receiving  of  it;  and  John, 
as  the  last,  and  as  one  who  outlived  all  the  rest,  closeth  up  his  prophecy 
thus,  Eev.  xxii.  18,  19,  *  If  any  man  add/  &c.,  and  'if  any  man  take 
away/  &c.,  which  doth  not  only  seal  up  the  book  of  the  Revelation, 
but  the  whole  canon  and  rule  of  faith ;  which  indeed  was  a  great  mercy 
to  the  world  :  the  Lord  knew  to  what  a  liberty  we  inclined  in  divine 
things,  and  therefore  we  needed  to  be  tied  up  to  a  rule,  which  here  is 
given  us. 

3.  The  mercy  of  God  appeareth  in  preserving  it,  that  it  may  be 
delivered  from  one  age  to  another.     No  doctrine  so  ancient  as  the 
doctrine  of  the  scriptures ;  it  describeth  the  whole  history  of  the  world 
from  the  very  creation,  and  the  original  of  all  things.     Where  are 
there  records  so  ancient?  and  yet  they  have  been  preserved  even  to  our 
time.     We  have  some  ancient  writings  of  the  heathens,  though  nothing 
so  ancient  as  scripture ;  but  these  are  not  contrary  to  men's  lusts,  and 
have  been  cherished  by  them,  and  yet  they  have  felt  the  tooth  of 
time,  and  are  in  a  great  measure  mangled  ;  but  the  word  of  God  hath 
been  maligned  and  opposed,  and  yet  it  continueth,  and  holdeth  up  its 
head  in  the  world :  not  only  the  main  doctrine  of  the  scriptures  hath 
been  continued,  but  no  part  of  the  word  hath  been  falsified,  corrupted, 
destroyed  :  the  world  wanted  not  malice  nor  opportunity ;  the  powers 
of  the  world  have  been  against  it,  and  corrupt  persons  in  the  church 
have  been  always  given  to  other-gospelling,  Gal.  i.  6,  7 ;  1  Tim.  vi.  3 ; 
but  still  the  scriptures  have  been  wonderfully  preserved,  as  the  three 
children  in  the  furnace,  not  a  hair  singed,  not  a  jot  and  tittle  of  truth 
perished. 

4.  That  God  doth  continually  stir  up  men  in  the  church,  and  be 
stow  gifts  upon  them,  for  the  opening  and  application  of  this  faith  and 
doctrine  of  salvation.     Christ,  that  hath  given  prophets  and  apostles  to 
the  church  to  write  scripture,  hath  also  given  pastors  and  teachers  to 
open  and  apply  scripture,  that  so  still  it  might  be  delivered  to  the  saints, 
and  also  to  vindicate  the  doctrine  of  it  when  opposed.     Every  age  that 
hath  yielded  the  poison  hath  also  yielded  the  antidote,  that  the  world 
might  not  be  without  a  witness.     If  there  hath  been  an  Arius,  there 
hath  been  an  Athanasius ;  if  a  Pelagius,  there  is  also  an  Austin :  the 
church  hath  never  wanted  help  in  this  kind.     Look,  as  in  war,  as  the 
arts  of  battery  and  methods  of  destruction  do  increase,  so  also  doth  skill 
in  fortification ;  and  in  the  church  God  still  bestoweth  gifts  for  the 
further  explication  of  truth. 

5.  That  the  light  cometh  to  us,  and  shineth  in  this  land.     The 
gospel  is  a  great  national  privilege :  '  To  you  is  this  word  of  salvation 
sent/  Acts  xiii.  26.     Pray  mark,  it  is  sent ;  he  doth  not  say  we  have 
brought  it  to  you,  but  it  is  sent;  it  is  a  token  sent  from  heaven  in  love. 
There  is  a  mighty  providence  accompanieth  the  gospel ;  the  journeys  of 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  109 

the  apostles,  as  I  said  but  now,  were  ordered  by  the  Spirit  as  well  as 
their  doctrine :  Acts  viii.  26,  '  The  angel  of  the  Lord  said  to  Philip, 
Arise,  and  go  towards  the  south,  towards  the  way  that  goeth.  down  to 
Jerusalem/  They  went  not  as  their  own  good  affection  carried  them, 
but  according  to  the  Spirit's  direction.  So  Acts  xvi.  7-9,  '  The  Spirit 
suffered  them  not/  &c.,  as  'prophecy  came  not  by  the  will  of  man/  2 
Peter  i.  21 ;  that  is,  the  doctrine  itself,  so  the  delivery  of  it ;  the  doctrine 
they  had  from  the  Holy  Ghost,  and  also  their  commission  and  passport. 
You  would  stand  wondering,  and  think  it  a  special  benefit,  if  in  a 
time  of  drought  the  rain  should  fall  on  your  field,  and  none  else,  if,  as 
Gideon's  fleece,  your  heritage  should  be  wet,  and  all  is  dry  round  about 
you ;  or  if  the  sun  should  be  shut  up  to  others,  and  shine  only  in  your 
horizon,  as  it  did  in  Goshen.  This  is  a  better  blessing,  and  God  hath  a 
special  hand  in  the  progress  of  it ;  it  goeth  from  place  to  place  as  the 
Lord  will.  Why  should  it  come  to  us?  our  ancestors  were  of  all 
nations  most  barbarous  and  portentous  for  their  idolatries.1  Why  to 
us  ?  No  cause  can  be  assigned  but  the  free  grace  and  gift  of  God. 

6.  That  it  is  given  to  us  in  our  persons  in  particular  in  the  power 
and  efficacy  of  it.  It  is  offered  to  the  nation,  but  bestowed  upon  us : 
John  xiv.  22,  '  How  is  it  that  thou  wilt  reveal  thyself  to  us,  and  not 
unto  the  world  ? '  Others  have  only  truth  presented  to  them  obiter, 
by  the  by,  for  your  sakes ;  but  you  are  '  called  according  to  purpose/ 
Eom.  viii.  28.  Though  in  the  general  means  they  have  a  like  favour 
with  you,  yet  you  may  observe  the  particular  aim  of  God  in  continuing 
the  gospel  to  England  for  your"  sakes. 

Use.  Well,  then,  acknowledge  God  in  the  truths  that  are  delivered 
to  you  out  of  the  scriptures.  Whatever  means  are  used,  God  is  the 
author  of  the  doctrine,  and  the  disposer  of  the  message :  receive  it  *  as 
the  word  of  God/  and  then  it  will  '  profit  you/  1  Thes.  ii.  13.  If  you 
had  an  oracle  from  heaven  speaking  to  you  on  this  wise,  you  would 
be  more  serious.  It  is  as  certain,  yea,  it  is  fiefiaLorepos  ^6709, '  a  more 
sure  word/  2  Peter  i.  19,  more  sure  than  the  oracle  spoken  of  in  the 
context.  Regard  the  promises  and  threatenings  of  it  with  more  rever 
ence,  as  if  God  in  person  had  delivered  them  to  you.  If  you  receive  it 
'  as  the  word  of  God,  and  not  of  men/  what  will  you  venture  upon  the 
promises  of  it  ?  These  are  bills  of  exchange  given  you,  that  you  may 
draw  your  estate  into  another  country,  that  you  may  lay  up  '  treasures 
in  heaven.'  Neglect  of  the  opportunity  is  a  sign  of  unbelief.  If  one 
should  proffer  you  a  hundred  pounds  for  the  laying  out  of  a  penny, 
and  you  go  away  and  never  heed  it,  it  is  a  sign  you  do  not  believe  the 
offer.  The  recompenses  of  the  word  do  far  exceed  all  temporal  emolu 
ment  ;  if  you  do  not  heed  them,  it  is  a  sign  you  do  not  believe  them. 
So  what  will  you  forbear  upon  the  threatenings  of  the  word  ?  If  there 
were  a  law  made  that  every  time  we  deceive  or  slander  one  another, 
we  should  hold  one  of  our  hands  in  scalding  lead  for  half  an  hour,  men 
would  be  afraid  of  the  offence.  God  hath  told  us  that  '  the  wa,ges  of 
sin  is  death/  that  we  shall  be  plunged  for  evermore  in  *  the  lake  that 
burneth  with  fire  and  brimstone ; '  and  yet  it  doth  not  deter  us  from 
sin,  and  giving  offence  to  God.  If  a  man  were  told  that  he  were  in 
danger  of  a  cruel  death  every  moment  if  he  did  not  presently  get  a 

1  '  Monstra  diabolica  colebant,  ^Egyptiaca  uuuc  numero  vincentia.' — Gildas. 


110  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

pardon,  he  would  not  sleep  till  it  were  done.  Natural  men  are  in 
danger  of  hell  every  moment  by  the  sentence  of  the  word,  and  yet  how 
backward  are  they  to  make  their  peace  with  God ! 

Obs.  2.  The  word  delivered,  implieth  a  leaving  things  in  another's 
hand  by  way  of  trust,  and  so  doth  not  only  note  the  mercy  of  God,  but 
the  duty  of  the  church,  to  whom  '  the  oracles  of  God  are  committed ' 
to  be  kept.  Whence  observe,  that  God  hath  delivered  the  doctrine 
and  rule  of  faith  to  the  church  as  a  public  trustee,  that  it  may  be  kept 
and  employed  to  the  uses  of  the  truth.  Let  us  a  little  see  what  is  the 
church's  duty  towards  the  truth.  I  answer — (1.)  To  publish  it  to  the 
present  age.  (2.)  To  keep  it  and  preserve  it  for  ages  to  come.  So 
that  to  the  present  age  we  are  witnesses,  to  the  future  trustees,  Isa. 
xliii.  10. 

1.  To  publish,  own,  and  defend  the  truth,  by  profession  and  martyr 
dom  ;  and  therefore  the  church  is  called  '  the  pillar  and  ground  of 
truth/  1  Tim.  iii.  15,  namely,  in  respect  of  men,  and  as  it  holdeth  it 
forth  to  the  world ;  and  therefore  we  ought  to  hearken  to  the  church's 
testimony  till  we  have  better  evidence.     We  do  not  ultimately  resolve 
our  faith  into  the  church's  authority,  for  the  church's  authority  is  not 
absolute,  but  ministerial ;  as  a  royal  edict  doth  not  receive  credit  by 
the  officer  and  crier,  he  only  declareth  it  and  publisheth  it ;  yet  the 
church's  testimony  is  not  to  be  neglected,  for  '  faith  cometh  by  hearing/ 
Kom.  x.  14,  and  this  publication  of  the  church  is  a  good  preparative 
inducement,  John  iv.  42.     If  we  would  know  the  truth  of  a  thing,  till 
we  have  experience  we  go  to  those  that  have  experience,  and  ordinarily 
the  judgment  of  others  whom  we  respect  and  reverence  causeth  us  to 
have  a  good  opinion  of  a  thing  till  we  make  trial  ourselves :  in  which 
respect  Austin  saith,  I  had  never  believed  the  scriptures  unless  I  had 
been  moved  thereunto  by  the  authority  of  the  church  ;  1  as  we  should 
never  have  known  the  king's  pleasure  unless  the  messenger  had  brought 
us  his  letters.     The  church  hath  not  power  to  make  and  unmake 
scripture  at  pleasure,  but  only  to  communicate  and  hold  forth  the 
truth ;  and  till  we  have  further  assurance,  is  so  far  to  be  heard.     We 
receive  the  faith  per  ecclesiam,  by  the  ministry  of  the  church,  though 
not  propter  ecclesiam,  for  the  authority  of  the  church. 

2.  The  next  office  of  the  church  is  to  preserve  the  truth,  and  trans 
mit  it  pure  to  the  next  age.     As  the  law  was  kept  in  the  ark,  so  was 
truth  delivered  to  the  church  to  be  kept :  1  Tim.  i.  11,  '  The  glorious 
gospel  committed  to  my  trust.'     There  is  a  trust  lieth  upon  us  ;  upon 
the  apostles  first  to  publish  the  whole  counsel  of  God,  and  then  upon 
pastors  and  teachers  in  all  ages  to  keep  it  afoot,  and  upon  all  believers 
and  members  of  the  church  to  see  that  after  ages  be  not  defrauded  of 
this  privilege.     We  are  to  take  care  that  nothing  be  added,  Deut.  iv.  2, 
and  xii.  32 ;  there  is  enough  '  to  make  the  man  of  God  perfect ; ' 
nothing  diminished ;  none  of  the  jewels  which  Christ  hath  left  with 
his  spouse  must  be  embezzled  ;  that  it  be  not  corrupted  and  sophisti 
cated  j  for  we  are  not  only  to  transmit  to  the  next  age  the  scriptures, 
those  faithful  records  of  truth,  but  also  the  public  explications  of  the 
church  in  summaries  and  confessions  must  be  sound  and  orthodox, 
lest  we  entail  a  prejudice  upon  those  that  are  yet  unborn.     Every  one 

1  '  Non  crederera  scripturae  nisi  me  ecclesise  moveret  auctoritas.' — A  ug. 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  Ill 

in  his  place  is  to  see  that  these  things  be  accomplished.     So  much  for 
the  tradition  itself.  . 

Secondly,  Now  for  the  manner,  once  delivered;  that  is,  once  for  all,  as 
never  to  be  altered  and  changed  ;  and  when  the  canon  or  rule  of  faith  was 
closed  up,  there  was  nothing  to  be  added  further,  as  a  part  of  the 
authentic  and  infallible  rule,  though  the  daily  necessities  of  the  church 
do  call  for  a  further  explication.  But  you  will  say,  You  told  us  but 
now  how  the  word  was  many  times  delivered,  how  then  once  ?  I 
answer — The  apostle  speaketh  not  of  the  successive  manifestations  of 
God's  will  to  prophet  after  prophet  till  the  Old  Testament  was  per 
fected,  but  of  that  common  doctrine  which  the  apostles  and  evangelists 
by  one  consent  had  published  to  the  world,  and  which  was  now  to 
settle  into  a  rule,  and  so  to  remain  without  change  till  the  coming  of 
the  Lord.  Observe,  that  the  doctrine  of  salvation  was  but  once  de 
livered,  to  remain  for  ever  without  variation.  Paul  chideth  them  for 
being  withdrawn  to  *  another  gospel,'  Gal.  i.  6  ;  and  Peter  telleth  them, 
to  prevent  the  reception  of  feigned  oracles,  that  they  had  '  a  surer 
word  of  prophecy,'  2  Peter  i.  19,  a  safe  rule  to  trust  to ;  and  Paul 
biddeth  Timothy  '  continue  in  the  things  which  he  had  learned,'  2  Tim. 
iii.  14,  15  ;  and  our  Lord  saith,  Mat.  xxiv.,  '  This  word  of  the  king 
dom  shall  be  preached  to  all  nations/  Now  the  doctrine  of  salvation 
is  but  once  delivered — (1.)  Because  all  is  done  so  fully  and  perfectly, 
that  nothing  can  be  added ;  there  is  enough  to  '  make  us  wise  to  salva 
tion,'  2  Tim.  iii.  15,  and  what  should  Christians  desire  more  ?  There 
is  enough  to '  make  the  man  of  God  perfect/  ver.  17,  that  is,  to  furnish 
him  with  all  kind  of  knowledge  for  the  discharge  of  his  office  ;  there 
needeth  no  more ;  there  is  enough  to  make  us  wise  to  preach,  and  you 
wise  to  practise ;  and  it  is  certain  enough  that  you  need  not  spend 
your  time  in  doubting  and  disputing ;  and  it  is  full  enough,  you  need 
nothing  more  to  satisfy  the  desires  of  nature,  or  to  repair  the  defects 
of  nature  :  here  is  sufficient  instruction  to  decide  all  controversies,  and 
assoil  all  doubts,  and  to  give  us  a  sure  conduct  to  everlasting  glory. 
(2.)  Because  this  rule  can  never  be  destroyed.  The  word  hath  often 
been  in  danger  of  being  lost,  but  the  miracle  of  its  preservation  is  so 
much  the  greater.  In  Josiah's  time  there  was  but  one  copy  of  the 
law  ;  in  Diocletian's  time  there  was  an  edict  to  burn  their  bibles,  and 
copies  were  then  scarce  and  chargeable  ;  yet  still  they  were  kept,  and 
so  shall  be  to  the  end  of  the  world,  for  the  sacraments  must  continue 
*  till  Christ  come/  Mat.  xxviii.  20,  and  1  Cor.  xi.  26  ;  and  the  word 
must  be  preached  till  we  all  *  grow  into  a  perfect  body  in  Jesus  Christ/ 
Eph.  iv.  12,  13 ;  not  only  dejure,  but  de  facto,  not  only  it  must  be  so, 
but  it  shall  be  so.  Well,  then,  expect  not  new  revelations  or  dis 
coveries  of  new  truths  beside  the  word,  which  is  the  immutable  rule 
of  salvation :  '  Hold  fast  till  I  come/  B/ev.  ii.  25.  Again,  it  checketh 
them  that  expect  new  apostles,  endowed  with  a  spirit  of  infallibility,  to 
resolve  all  doubts  and  questions.  We  must  give  heed  to  the  scriptures, 
'  till  the  day-star  arise  in  our  hearts/  that  is,  till  we  have  full  com 
munion  with  Christ ;  for  our  reward  in  heaven  is  expressed  by  '  the 
morning  star : '  Bev.  ii.  28,  '  To  him  that  overcometh  I  will  give  the 
morning  star.'  Again,  it  confuteth  the  Familists,  that  dream  of  some 
days  of  the  Spirit,  wherein  we  shall  have  a  greater  light  than  is  in  the 


112  AN  EXPOSITION,  WITH  NOTES,  [V  ER.  & 

scriptures;  they  fancy  the  time  of  the  law  to  be  the  days  of  the 
Father,  the  time  of  the  gospel  to  be  the  days  of  the  Son,  and  the  latter 
end  of  the  world  to  be  sceculum  Spirilus  Sancti  (as  the  Weigelians 
phrase  it),  the  age  of  the  Holy  Ghost ;  but  foolishly,  for  these  are  '  the 
last  times/  Acts  ii.  17,  and  Heb.  i.  1 ;  and  the  Holy  Ghost  was  never 
more  gloriously  poured  out  than  at  Christ's  ascension,  and  greater 
things  cannot  be  revealed  to  us  than  '  God  in  Christ  reconciling  the 
world/  Lastly,  it  is  for  the  comfort  of  the  saints  that  their  salvation 
is  put  into  a  stated  course,  and  God  hath  showed  you  what  you  must 
do  if  you  would  inherit  eternal  life. 

Thirdly,  The  next  circumstance  is  the  persons  to  whom  it  was  de 
livered,  to  the  sa  ints.  It  may  be  understood  of  the  apostles,  to  whom  it  was 
delivered  to  be  propagated ;  or  of  the  church,  to  whom  it  was  delivered 
to  be  kept,  and  who,  in  the  constant  use  of  scripture,  are  called  saints. 
Observe,  that  saints  are  most  interested  in  the  acknowledgment, 
propagation,  and  defence  of  truth.  The  Christian  faith  was  delivered 
to  saints,  and  by  saints,  and  none  receive  it  so  willingly,  and  defend  it 
so  zealously,  and  keep  it  so  charily  and  faithfully  as  they  do.  (1.) 
The  men  that  the  Spirit  of  God  made  use  of  as  penmen  were  '  holy 
men/  specially  purified  and  sanctified  for  this  work :  2  Peter  i.  21, 
'  Holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost ; ' 
and  Eph.  iii.  5,  '  Revealed  unto  his  holy  apostles  and  prophets  by  the 
Spirit/  These  men  were  the  fittest  instruments  to  beget  an  external 
repute  to  the  word.  Surely  they  would  not  do  anything  for  their  own 
ends,  and  obtrude  their  own  inventions  upon  the  world  as  oracles  from 
God.  A  carnal  man's  testimony  is  liable  to  suspicion.  Who  would 
count  that  wholesome  that  cometh  from  a  leprous  hand  ?  Yea,  those 
that  were  not  of  eminent  sanctity  were  not  fit  for  such  an  employment : 
a  novel  doctrine,  such  as  the  gospel  seemed  to  be  in  the  world,  needed 
all  the  advantages  that  might  be,  to  gain  a  title  and  interest  in  their 
belief ;  therefore  did  the  Lord  make  use  of  such  holy  and  self-denying 
persons,  who  expected  to  gain  nothing  but  ignominy,  poverty,  afflic 
tions,  bonds,  death ;  these  things  did  abide  for  them  in  every  city. 
(2.)  Holy  persons  are  only  fit  to  preach  the  faith ;  sancta  sanctis,  holy 
men  for  holy  things ;  it  is  an  holy  faith,  and  therefore  fit  to  be  managed 
by  holy  persons,  that  their  hearts  may  carry  a  proportion  with  their 
work:  Isa.  Iii.  11,  'Be  ye  clean  that  bear  the  vessels  of  the  Lord/ 
The  officers  that  carried  the  vessels  and  utensils  of  the  temple  out  of 
Babylon  were  to  take  care  of  their  cleanness.  God  purified  Isaiah 
when  he  sent  him  to  reprove,  Isa.  vi.  7,  and  the  priests  under  the  law 
that  ministered  before  the  Lord  were  to  wash  in  the  great  laver.  Re 
generation  is  the  best  preparation  for  the  ministry.  Others  disparage 
their  testimony,  and  bring  a  reproach  upon  the  gospel.  People  think 
we  must  say  somewhat  for  our  living,  and  so  give  us  the  hearing,  but 
that  is  all.  Oh  I  think  of  it,  the  credit  of  Christ  lieth  at  stake ;  and 
since  miracles  are  ceased,  all  the  external  confirmation  that  we  can 
add  to  the  word  is  by  holiness  of  conversation.  The  Levites  first 
cleansed  themselves,  and  then  cleansed  the  people,  Neh.  xii.  30.  The 
life  of  a  minister  is  much  either  to  edification  or  destruction ;  they 
take  the  lesson  rather  from  your  lives  than  your  mouths,  and  by  your 
levity  or  vanity  sin  cometh  to  be  authorised :  in  short,  either  your 


YER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  113 

doctrine  will  make  your  life  blush,  or  your  life  will  make  your  doctrine 
blush,  and  be  ashamed.1  (3.)  None  are  fit  publicly  to  defend  the 
truth  but  the  holy ;  they  speak  with  more  power,  as  from  the  heart 
and  inward  experience,  and  are  more  zealous  as  being  more  nearly 
concerned.  They  that  partake  of  God's  nature  will  soonest  espouse 
God's  cause  and  quarrel,  and  their  zeal  is  most  pure.  Carnal  men 
pervert  religious  differences ;  they  change  the  nature  of  them,  turning 
them  into  a  strife  of  words,  or  a  contention  for  interests ;  matters  are 
not  managed  so  purely  as  when  there  is  conscience  on  both  sides. 
The  saints  contend  best  for  the  saints'  faith :  '  We  can  do  nothing 
against  the  truth,  but  for  the  truth/  2  Cor.  xiii.  8.  Zeal  in  carnal 
men  is  like  fire  in  straw,  quickly  up  and  quickly  down ;  but  in  the 
godly,  it  is  like  fire  in  wood,  longer  kept :  *  Wisdom  is  justified  of  her 
children,'  Mat.  xi.  19  ;  they  are  fittest  to  interpose.  Again,  false  zeal 
is  most  passionate,  without  pity  and  meekness  ;  but  the  flame  is  most 
pure  and  bright  in  a  holy  heart,  which  is  subdued  to  the  power  of 
truth.  (4.)  None  receive  the  truth  so  willingly  as  the  saints  do. 
Holy  persons  can  best  understand  what  was  written  by  holy  men,  they 
pierce  into  it  more  deeply ;  as  iron  that  is  red  hot  runneth  further  into 
the  board  than  a  sharp  tool  that  is  cold.  God  unbosometh  himself  to 
his  familiars,  Ps.  xxv.  14 ;  John  vii.  17.  Holy  hearts  are  not  clouded 
with  the  mists  of  lusts  and  interests.  Where  there  is  purity  there  is 
brightness  ;  [JLOV  /cdOapa-is  e'AAayu/vJri?  (Nazi.  Orat.  ut  memini  40)  ; 
the  mind  being  separated  from  gross  things,  is  fitted  for  the  reception 
of  spiritual  mysteries.  Paul  saw  most  of  God  when  he  was  blind  to 
the  world ;  the  heart  being  taken  off  from  the  world,  is  erected  to 
things  supernatural  and  of  a  higher  cognisance.  (5.)  None  retain 
the  truth  more  firmly  than  the  saints  do.  Manna  was  kept  in  a  golden 
vessel,  and  so  is  truth  in  a  pure  soul :  1  Tim.  iii.  9,  '  Holding  the 
mystery  of  faith  in  a  pure  conscience.'  Holiness  doth  not  blunt  the 
wit,  but  sharpen ;  none  have  a  worse  spiritual  sight  than  they  that 
lack  grace,  2  Peter  i.  9.  An  unclean  vessel  soureth  the  liquor  that  is 
put  into  it ;  so  doth  a  carnal  heart  pervert  the  faith  and  taint  the 
judgment.  Let  a  man  once  be  given  up  to  some  great  lust,  and  you 
shall  soon  find  him  to  be  given  up  to  some  roaring  error  also ;  and 
when  once  they  come  to  '  make  shipwreck  of  a  good  conscience/  they 
do  not  long  hold  the  faith  that  was  once  given  to  the  saints,  for  grace 
and  truth  always  thrive  together. 

I  come  now  to  the  main  observation  that  is  to  be  drawn  from  these 
words. 

Doct.  That  it  is  the  duty  of  Christians  in  times  of  error  and  seduce- 
ment  to  contend  earnestly  for  the  faith  once  given  to  the  saints.  It 
is  their  duty  at  all  times,  but  then  especially — (1.)  That  we  may  not 
discredit  ourselves  and  the  truth.  (2.)  That  we  may  not  hazard  our 
selves  and  the  truth. 

1.  Let  me  first  speak  to  the  discredit,  and  there  I  shall  show — (1.) 
That  truth  is  honoured  by  a  bold  and  resolute  defence  of  it.  We  are 
not  ashamed  of  it,  though  it  be  questioned  and  scorned  in  the  world  : 
Mat.  xi.  19,  *  Wisdom  is  justified  of  her  children.'  Neither  John's 

1  *  Erubescit  quamvis  prseclara  doctrina  quam  propria  reprehandit  conscientia.' — 
Hieron.  in  Epitaph.  Marcellce. 

VOL.  V.  H. 


114  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

doctrine  nor  Christ's  doctrine  would  relish  with  the  world,  yet  some 
had  a  reverent  opinion  of  it  for  all  that :  Ps.  cxix.  126,  127,  *  They 
make  void  thy  law,  therefore  I  love  it  above  pure  gold.'  In  times  of 
defection  our  love  to  God  and  the  ways  of  God  should  be  the  greater ; 
as  fountain  water  is  hottest  in  coldest  weather.  It  was  an  honour  to 
the  Christian  religion  that  the  primitive  professors  were  glad  of  an 
occasion  to  die  for  it,1  and  the  more  it  was  despised  and  persecuted, 
the  more  did  they  own  it ;  falsehoods  cannot  endure  the  brunt  of  oppo 
sition.  (2.)  That  we  may  not  dishonour  ourselves,  and  discredit  our  own 
profession.  He  is  but  an  ill  servant  of  Christ  that  will  not  serve  him  when 
'  the  Lord  hath  need  of  him ;'  when  God  distinguisheth  sides,  and  crieth 
out,  '  Who  is  of  my  side,  who  ? '  Exod.  xxxii.  26.  Times  of  error  and 
seducement  are  searching,  trying  times.  Light  chaff  is  carried  about 
with  every  wind,  but  the  solid  grain  lieth  still  upon  the  ground  :  '  The 
approved  are  made  manifest,'  1  Cor.  xi.  19.  There  is  a  time  not  only 
to  show  love,  but  valour :  Jer.  ix.  3,  '  They  are  not  valiant  for  the  truth 
upon  the  earth.'  To  be  valiant  for  truth  is  to  defend  it  in  time  of 
opposition,  and  to  sparkle  so  much  the  more  in  a  holy  zeal  because 
they  pervert  the  right  ways  of  the  Lord.  A  Christian  must  have  a 
heart  as  well  as  a  liver ;  not  only  love  the  truth,  but  contend  for  it,  and 
the  more  earnestly  the  more  it  is  opposed.  The  apostle  saith  that  a 
bishop  must  '  hold  fast  the  word  of  truth,'  Titus  i.  9,  avre^o^evov. 
The  word  signifieth  a  holding  it  fast  against  a  contrary  force  ;  as  when 
a  man  seeketh  to  wrest  a  staff  out  of  another's  hand,  he  holdeth  it  the 
faster. 

2.  The  next  reason  is,  that  we  may  not  endanger  and  hazard  our 
selves  and  the  truth.  (1.)  That  we  may  not  endanger  ourselves.  It 
is  good  to  be  able  to  defend  religion  when  it  is  questioned ;  ignorant, 
secure,  and  careless  spirits  will  certainly  miscarry.  Present  truths  and 
present  errors  have  an  aspect  upon  our  interests ;  we  must  determine 
one  way  or  another.  Now  how  easily  are  they  carried  away  with  inter 
ests  that  have  no  principles,  no  I&LOV  a-rijpiyfjiov,  2  Peter  iii.  17,  no 
proper  ballast  in  their  own  spirits  !  Therefore  let  us  strive  to  know 
the  truth,  to  own  the  truth  in  a  time  of  trial ;  it  is  needful.  All  errors 
and  heresies  are  but  men's  natural  thoughts  gotten  into  some  valuable 
opinion,  because  backed  with  the  defences  of  wit  and  parts.  What  are  all 
the  learned  disputes  against  the  truth,  but  the  props  of  those  vulgar  mis- 
prisions  and  gross  conceits  that  are  in  the  heart  of  every  natural  and 
ignorant  man  ?  We  have  all  a  heretic  in  our  bosoms,  and  are  by  nature 
prepared  to  drink  in  all  kinds  of  errors  and  lies,  and  therefore  we  are  said, 
Ps.  Iviii.  3,  to  '  speak  lies  from  the  womb,'  because  these  things  are  in 
our  natures.  We  are  born  Pelagians,  and  Libertines,  and  Papists.2 
As  in  the  new  nature  there  is  a  cognation  and  proportion  between  us 
and  truth,  so  in  the  old  nature  there  is  an  inclination  to  all  manner  of 
errors.  Luther  saith,  Every  man  is  born  with  a  pope  in  his  belly. 
And  Mr  Greenham  hath  a  saying,  that  if  all  errors,  and  the  memorials 
of  them,  were  annihilated  by  the  absolute  power  of  God,  so  that  there 
should  not  the  least  remembrance  of  them  remain,  yet  there  is  enough 

1  '  Quid  ergo  malum  in  Christiana  religione,  cujus  reus  gaudet,  accusatio  votum  est, 
et  poena  felicitas.' — Tertul. 

2  '  Pelagiani  omnes  nascimur  et  cum  supercilio  pharisaico.' — Spanheim. 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  115 

in  the  heart  of  one  man  to  revive  them  again  the  next  day.  Certainly 
whatever  is  suggested  from  without  doth  very  well  suit  with  the  carnal 
thoughts  that  are  in  our  own  bosoms.  Look  upon  any  error  or  blasphemy 
that  is  broached  in  the  world,  and  you  will  find  it  true.  Is  atheism 
vented  ?  'The  fool  hath  said  in  his  heart,  There  is  no  God,'  Ps.  xiv.  1. 
Gentilism,  or  the  doctrine  of  many  gods  ?  So  do  we  set  up  many  gods  ; 
whatever  we  fear  or  love,  that  we  worship :  '  Whose  god  is  the  belly/ 
Phil.  iii.  19.  Every  man  naturally  is  a  pagan  and  idolater.  Pelagian 
tenets,  wherein  original  sin  is  denied,  are  natural.  Common  people 
think  they  had  ever  a  good  heart  towards  God :  '  All  these  have  I  kept 
from  my  youth/  Mat.  xix.  20.  Chance  and  fortune,  in  a  contradiction 
to  God's  decrees,  are  a  man's  natural  opinions.  So  the  doctrine  of 
works  and  merit  is  in  every  man's  heart.  What  question  more  rife, 
when  we  begin  to  be  serious,  than  '  What  shall  I  do  ?'  A  ceremonious 
ritual  religion  is  very  pleasing  to  carnal  sense  ;  conjectural  persuasions 
is  but  a  more  handsome  word  for  the  thoughts  of  ignorant  persons  ; 
they  say  they  cannot  be  assured,  but  they  hope  well.  Doctrines  of 
liberty  are  very  suitable  also  to  corrupt  nature  :  '  Cast  away  the  cords/ 
Ps.  ii. ;  and  '  Who  is  lord  over  us  ?'  Ps.  xii.  4.  Nay,  all  sins  are  rooted 
in  some  error  of  judgment,  and  therefore  they  are  called  '  errors/  Ps. 
xix.  12.  Well,  then,  for  our  own  caution  we  had  need  stand  for  the 
truth,  because  error  is  so  suitable  to  our  thoughts ;  now  when  it  spreadeth 
further,  it  is  suitable  also  to  our  interests,  and  then  we  are  in  great 
danger  of  being  overset.  (2.)  That  we  may  not  hazard  the  truth. 
When  errors  go  away  without  control,  it  is  a  mighty  prejudice  both 
to  the  present  and  the  next  age :  *  The  dwellers  upon  earth'  rejoiced 
when  God's  witnesses  were  under  hatches,  and  there  was  none  to  contest 
with  them,  Rev.  xi.  10.  Fools  must  be  answered,  or  else  they  will  grow 
*  wise  in  their  own  conceit/  Prov.  xxvi.  4,  5.  Error  is  of  a  spreading, 
growing  nature,  therefore  it  is  not  good  to  retreat  and  retire  into  our 
own  cells  from  the  heat  and  burden  of  the  day ;  let  us  stand  in  the 
gap  and  make  resistance  as  God  giveth  ability.  Two  motives  will 
enforce  this  reason  : — (1.)  The  preciousness  of  truth:  'Buy  the  truth 
and  sell  it  not/  It  is  a  commodity  that  should  be  bought  at  any  rate, 
but  sold  by  no  means,  for  the  world  cannot  bid  an  answerable  price  for 
it.  Christ  thought  it  worthy  his  blood  to  purchase  the  gospel ;  by 
offering  up  himself  he  not  only  procured  the  comfort  of  the  gospel,  but 
the  very  publication  of  the  gospel ;  therefore  we  should  reckon  it  among 
our  treasures  and  choicest  privileges,  and  not  easily  let  it  go,  lest  we 
seem  to  have  cheap  thoughts  of  Christ's  blood.  (2.)  The  trust  that  is 
reposed  in  us  for  the  next  age,  that  is  an  obligation  to  faithfulness. 
We  are  not  only  to  look  to  ourselves,  but  to  posterity,  to  that  doctrine 
which  is  transmitted  to  them  ;  one  generation  teacheth  another.  And 
as  we  leave  them  laws  and  other  national  privileges,  so  it  would  be  sad 
if  we  should  not  be  as  careful  to  leave  them  the  gospel :  '  Our  fathers 
told  us  what  thou  didst  in  their  days/  Ps.  xliv.  1.  Every  age  is  to 
consider  of  the  next,  lest  we  entail  a  prejudice  upon  them  against  the 
truth.  What  cometh  from  forefathers  is  usually  received  with  rever 
ence  :  '  A  vain  conversation  received  by  tradition  from  your  fathers/ 
1  Peter  i.  18.  If  you  be  not  careful  you  may  sin  after  you  are  dead ; 
our  errors  and  evil  practices  being  continued  and  kept  afoot  by  pos- 


116  AN  EXPOSITION,  WITH  NOTES,  [VEB.  3. 

terity.  All  the  world  had  been  lost  in  error  and  profaneness,  if  God 
had  not  stirred  up  in  every  age  some  faithful  witnesses  to  keep  up  the 
memory  of  truth.  There  is  in  man  a  natural  desire  to  do  his  posterity 
good ;  love  is  descensive.  Oh  !  consider,  how  shall  the  children  that 
are  yet  unborn  come  to  the  knowledge  of  the  purity  of  religion,  with 
out  some  public  monument  or  care  on  your  part  to  leave  religion  un- 
defiled  ?  Antichrist  had  never  prevailed  so  much  if  men  had  thought 
of  after  ages  ;  they  slept,  and  unwarily  yielded  to  encroachment  after 
encroachment,  until  religion  began  to  degenerate  into  a  fond  supersti 
tion,  or  bundle  of  pompous  and  idle  ceremonies  ;  and  now  we  see  how 
hard  it  is  to  wean  men  from  these  things,  because  they  have  flowed 
down  to  them  in  the  stream  of  succession,  and  challenge  the  authority 
and  prescription  of  ancient  customs.  Look,  as  sometimes  the  ancestor's 
guilt  is  measured  into  the  bosom  of  posterity,  because  they  continued 
in  their  practices,  Mat.  xxiii.  35,  *  That  upon  you  may  come  all  the 
righteous  blood/  &c.  ;  so  many  times  the  miscarriages  of  posterity  may 
justly  be  imputed  to  us,  because  they  shipwrecked  themselves  upon  our 
example :  '  The  fathers  ate  sour  grapes,  and  the  children's  teeth  are 
set  on  edge/  Well,  then,  let  us  perform  the  part  of  faithful  trustees, 
and  keep  the  doctrine  of  salvation,  as  much  as  in  us  lieth,  pure  and 
unmixed. 

Use.  It  presseth  us  to  this  earnestness  of  contention  and  zeal  for 
the  truths  of  God.  We  live  in  a  frozen  age>  and  cursed  indifferency 
hath  done  a  great  deal  of  mischief.  Christians  !  is  error  grown  less 
dangerous,  or  the  truth  of  religion  more  doubtful  ?  Is  there  nothing 
certain  and  worth  contention,  or  are  we  afraid  to  meddle  with  such  as 
shroud  themselves  under  the  glorious  name  of  saints  ?  We  will  not 
oppose  saints,  and  so  let  the  *  truth'  go  that  was  given  to  the  saints, 
to  be  kept  by  them.  Oh !  my  brethren,  Paul  withstood  Peter  to  the 
face  when  truth  was  like  to  suffer,  Gal.  ii.  11.  So  should  we  with 
stand  them  to  the  face  rather  than  make  such  sad  work  for  the  next 
age,  and  leave  our  poor  babes  to  the  danger  of  error  and  seduction. 
What  is  become  of  our  zeal  ?  '  There  is  none  valiant  for  the  truth 
upon  the  earth.'  Prejudices  and  interests  blind  men  so  that  they  can 
not  see  what  they  see,  and  are  afraid  to  be  zealous,  lest  they  should 
be  accounted  bitter.  We  have  been  jangling  about  discipline,  and 
now  doctrine  itself  is  like  to  escape  us.  In  the  name  of  God  let  us 
look  about  us.  Are  there  not  crafty  thieves  abroad  that  would  steal 
away  our  best  treasure,  and  in  the  midst  of  the  scuffle  cheat  us  and 
our  posterity  of  the  gospel  itself.  We  have  been  railing  at  one  another 
for  lesser  differences,  and  now  we  begin  to  be  ashamed  of  it. 
Satan  hopeth  that  error  and  blasphemy  itself  shall  go  scot-free.  Ah ! 
my  brethren,  it  is  time  to  awake  out  of  sleep.  Whilst  we  have  slept 
the  enemy  hath  come  and  sotvn  tares.  What  a  tattered  religion  shall 
we  transmit  to  ages  to  come;  if  there  be  not  a  timely  remedy !  To 
help  you  I  shall  show : — 

1.  What  we  must  contend  for. 

2.  Who  must  contend,  and  in  what  manner. 

1.  What  we  must  contend  for.  For  every  truth  of  God,  accord 
ing  to  its  moment  and  weight.  The  dust  of  gold  is  precious  ;  and  it 
is  dangerous  to  be  careless  in  the  lesser  truths :  '  Whosoever  shall 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  117 

break  the  least  of  the  commandments,  and  teach  men  so  to  do,'  &c., 
Mat.  v.  19.  There  is  nothing  superfluous  in  the  canon.  The  Spirit 
of  God  is  wise,  and  would  not  burden  us  with  things  unnecessary. 
Things  comparatively  little  may  be  great  in  their  own  sphere,  espe 
cially  in  their  season,  when  they  are  the  truths  of  the  present  age,  and 
now  brought  forth  by  God  upon  the  stage  of  the  world,  that  we  may 
study  his  mind  in  them.  Better  heaven  and  earth  should  be  blended 
together  in  confusion,  saith  Luther,  than  one  dust  of  God's  truth 
should  perish.1  If  the  Lord  call  us  out  to  the  defence  of  them,  what 
ever  cometh  of  it  we  must  be  faithful.  A  man  may  make  shipwreck 
of  a  good  conscience  in  small  matters.  Say  not,  *  It  is  a  little  one,  and 
my  soul  shall  live.'  Hearken  to  Satan,  and  this  will  be  a  little  one, 
and  that  shall  be  a  little  one,  till  we  have  littled  away  all  the  prin 
ciples  of  faith.  I  tell  you,  the  world  hath  counted  those  small  things 
for  which  the  children  of  God  have  ventured  their  all.  It  is  your 
duty  to  '  take  the  little  foxes/  Cant.  ii.  15.  The  first  appearances  of 
error  are  many  times  modest.  There  is  a  chain  of  truths ;  the  devil 
taketh  out  a  link  here  and  a  link  there,  that  all  may  fall  to  pieces. 
See  2  Thes.  ii.  2,  '  Let  no  man  deceive  you  with  such  doctrine  as  that 
the  day  of  Christ  is  at  hand.'  Why  ?  They  might  say  there  is  no 
great  danger  in  that.  Peter  saith,  '  The  end  of  all  things  draweth 
nigh/  1  Peter  iv.  7.  The  seducers  said,  &ecrn?/t^  it  '  is  at  hand  ;'  and 
Peter  saith,  ^yywee,  '  it  draweth  nigh/  Here  is  no  great  difference. 
Ay  !  but  be  not  shaken  in  mind,  saith  Paul,  '  neither  by  letter  nor  by 
word  nor  by  spirit,  as  if  the  day  of  the  Lord  were  at  hand;'  that  is, 
take  heed  of  such  suggestions,  under  what  pretence  soever  they  are 
brought  to  you,  either  of  revelations  or  collections  from  my  doctrine  ; 
it  is  all  a  falsehood.  Why  is  Paul  so  earnest  ?  Because  Satan  had 
an  aim  to  make  them  look  for  the  sudden  coming  of  Christ,  which  not 
happening  accordingly,  to  make  them  fall  a-questioning  all  the  truths 
of  God.2  So  Gen.  iii.  3,  '  Ye  shall  not  eat  nor  touch  lest  ye  die/ 
That  was  Satan's  repetition.  Whereas  God  had  said,  Gen.  ii.  17, 
*  Thou  shalt  surely  die.'  No  great  difference,  but  Satan  got  a  great 
deal  of  advantage  by  it.  Therefore  be  not  '  ignorant  of  Satan's  de 
vices.'  The  Council  of  Nice  would  not  gratify  Arius  in  a  letter,3  and 
Nestorius  in  a  letter.4  The  lesser  truths  are  not  to  be  slighted  in 
their  time  and  place  ;  they  deserve  an  earnest  contention.  The  mar 
tyrs  were  not  foolish  nor  prodigal  of  their  lives ;  they  knew  what  they 
did  when  they  durst  not  give  place  for  a  moment. 

All  this  is  not  spoken  to  justify  undue  rigours,  such  as  are  without 
any  temper  of  Christian  moderation,  or  those  frivolous  controversies 
about  trifles,  such  as  have  no  foundation  in  the  word ;  as  about  the 
observance  of  Easter  between  the  eastern  and  western  churches,  which 
difference  grew  so  high  that  they  excommunicated  each  other ;  or  about 
celebrating  the  Lord's  Supper  with  leavened  or  unleavened  bread ;  or 
the  fierce  bickerings  between  Chrysostom  and  Epiphanius  about  Origen's 

1  '  Potius  ruat  cesium  quam  pereat  una  mica  veritatis.' — Luther. 

2  '  Ne  forte  cum  transisset  tempus  quo  eum  credebant  esse  venturum,  et  venisse  non 
cernerent,  etiarn  csetera  fallaciter  sibi  promitti  arbitrantes  et  de  ipsa  mercede  fidei  des- 
perarent.' 

6/uoioiVtos.  *  9eo56x°s  and  0eor6/cos. 


118  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

books,  set  on  by  Theophilus,  in  pursuit  of  which  many  were  slain,  the 
senate  house  pulled  down,  and  the  great  church  at  Constantinople 
set  on  fire ;  nor  to  justify  mere  verbal  strifes  about  '  words  and  names/ 
forbidden  by  the  apostle,  2  Tim.  ii.  14 ;  1  Tim.  vi.  4.  Vainglorious 
men,  if  they  can  get  but  a  different  method  of  expression,  cry,  No  new 
light,  and  so  there  is  a  great  deal  of  noise  stirred  up  about  a  mistake. 
Nor  to  justify  the  breaking  of  church  fellowship  and  communion,  and 
making  rents  in  the  body  of  Christ,  because  of  difference  of  opinion  in 
smaller  matters,  when  we  agree  in  the  more  weighty  things.  We  are 
to  '  walk  together  as  far  as  we  are  agreed,'  Phil.  iii.  16  ;  and  externals 
wherein  we  differ,  lying  far  from  the  heart  of  religion,  are  nothing  to 
faith  and  the  new  creature,  wherein  we  agree,  Gal.  v.  6,  and  vi.  15. 
The  most  weight  should  be  pitched  upon  the  fundamentals  and  essen 
tials  of  religion ;  and  when  there  is  an  agreement  there,  private  dif 
ferences  in  smaller  matters  should  not  make  us  break  off  from  one 
another.  False  zeal  is  unevenly  carried  out  to  these  lower  things,  both 
in  opinion  and  practice ;  and  usually  young  professors  are  eager  upon 
disputes,  impatient  of  contradiction,  and  lay  out  all  their  strength  this 
way,  to  excuse  their  care  in  the  more  weighty  matters  of  Christianity ; 
whereas  '  the  kingdom  of  God  doth  not  stand  in  meat  and  drink,  but 
in  peace  and  righteousness  and  joy  in  the  Holy  Ghost/  Kom.  xiv.  17. 
The  itch  of  disputing  and  zeal  for  an  opinion,  rather  than  religion  in 
the  main,  are  bad  characters.  Again,  when  men,  though  in  the  right, 
think  there  is  no  religion  or  holiness  but  writhin  the  compass  of  such  an 
opinion,  this  is  censorious  rigour,  or  to  be  *  righteous  over-much/ 
Eccles.  vii.  17 ;  or  when  a  lesser  dissent  is  loaded  with  all  the  odious 
consequences  that  you  can  fancy  in  your  thoughts,  though  disclaimed 
by  the  party  dissenting ;  when  Eloi  is  turned  into  Elias,  and  things 
are  perverted  by  a  misinterpretation,  as  Christ's  words  were,  John  ii. 
19,  compared  with  Mat.  xxvi.  61 ; — briefly,  when  men  upon  every 
small  occasion  draw  all  things  to  extremity,  and  break  out  into  con 
tumely,  revilings,  persecution,  biting  and  devouring  one  another,1  it  is 
not  zeal,  but  fierceness  and  brutish  immoderation.  Therefore,  all  this 
excepted,  it  standeth  us  upon  to  be  zealous  even  to  sufferings  for  the 
lesser  truths,  that  we  may  prevent  the  further  encroachments  of  Satan, 
and  antichrist,  his  eldest  son,  upon  the  liberties  and  privileges  of  the 
saints. 

But  now,  besides  the  lesser  things,  there  are  fundamentals  and 
essentials  in  religion,  which  challenge  the  choicest  of  our  care  and 
zeal,  that  they  may  be  kept  entire  and  without  violation ;  the  igno 
rance  of  them  is  damnable,  and  the  denial  heretical :  to  determine 
what  they  are  is  an  undertaking  of  great  concernment  to  the  Christian 
world,  but  of  too  high  a  nature  for  the  present  exercise.  I  shall  only 
mention  a  few  points  which  seem  to  be  ev  TrpwroKf,  matters  concerning 
the  foundation ;  as  the  creation  of  the  world  by  God  in  six  days  out  of 
nothing,  God's  providence,  man's  misery  by  sin,  deliverance  by  Christ, 
the  necessity  of  the  new  creature,  the  resurrection  of  the  dead,  and  the 
everlasting  recompenses.  These  are  points  of  the  greatest  moment, 

1  As  Rivet  said  of  Montague,  'Non  potest  ille  quenquam  a  quo  dissentit  vel  in  levissi- 
inis  sine  convitiis  nominare.' — Riveti  Apol.  pro  Sanctissima  Virglne  Maria . 


VER.  3.]  UPON  THE  EPISTLE  OF  JUDE.  119 

though  I  cannot  but  say  that  others  also  are  fundamental ; l  but  these 
come  to  mind  as  being  of  the  most  practical  concernment. 

2.  Who  must  strive,  and  in  what  manner.  I  answer — All  in  their 
place,  and  in  that  way  that  is  proper  to  them. 

[1.]  Private  Christians  must  have  a  share  in  this  holy  contention ;  their 
duty  is  partly — (1.)  To  search  out  the  truth,  that  they  may  not  fight  blind 
fold,  or  by  an  unhappy  mistake  lavish  out  their  zeal  upon  fancies  which 
they  affect,  or  ordinances  and  doctrines  of  men.  People  are  never  so 
furious  as  when  they  have  least  ground  and  reason  for  what  they  assert ; 
yea,  and  error  never  prevaileth  so  much  as  when  Christians  are  all  flame 
and  affection  without  judgment,  and  do  not  understand  the  reasons  of 
that  religion  which  they  do  profess.  See  1  Peter  iii.  15,  '  A  reason  of 
the  hope  that  is  in  you ;'  and  2  Peter  iii.  17,  i&iov  ffTrjpiy/jLov,  '  their  own 
steadfastness ;'  that  is,  such  a  steadfastness  as  doth  arise  from  solid 
grounds  in  their  own  hearts,  and  not  merely  from  the  consent  of  others. 
(2.)  To  own  the  profession  of  the  truth,  whatever  it  cost  them.  I  say, 
it  is  their  duty  to  own  the  profession  of  the  truth ;  for  the  public  own 
ing  of  the  people  it  is  a  great  let  and  restraint  to  tyranny,  and  such 
innovations  as  otherwise  a  carnal  magistrate  would  introduce  into  the 
church  by  force  and  power.  See  Acts  iv.  21,  they  let  them  go  because 
of  the  people ;  so  Mat.  xiv.  5,  and  xxi.  46.  And  again,  I  say  they 
must  own  it  whatever  it  cost  them,  for  zealous  defences  are  a  great 
honour  to  the  truth.  The  disputations  of  the  doctors  do  not  commend 
it  to  the  world  so  much  as  the  death  of  the  martyrs ;  and  therefore, 
though  you  cannot  dispute  for  the  truth,  yet  you  should  die  for  the 
truth :  '  Ye  have  not  yet  resisted  unto  blood/  &c.,  Heb.  xii.  4.  We 
cannot  be  at  too  much  cost  to  preserve  so  precious  a  treasure  to  pos 
terity.  And  here  even  women  may  put  in  a  share  ;  they  have  lives  to 
sacrifice  upon  the  interest  of  the  truth,  and  usually  they  do  not  fall 
in  vain.2  (3.)  To  honour  the  truth  by  their  conversations :  there  are 
heretical  manners  as  well  as  heretical  doctrines ;  and-  there  are  many 
that  are  otherwise  of  an  orthodox  belief,  yet  make  others  sectaries  and 
disciples  of  their  vices :  some  live  atheism ;  there  are  Antinomians  in 
practice  ;  an  apostate  is  a  practical  Arminian.  Therefore  Christians 
are  called  to  *  hold  forth  the  word  of  life '  in  their  conversations,  Phil, 
ii.  16  ;  and  to  '  make  the  doctrine  of  God  the  Saviour  comely/  Titus 
ii.  10,  by  glorifying  God  in  that  course  of  life  to  which  they  are  dis 
posed.  To  preach  and  write  for  the  truth  doth  not  honour  it  so  much 
as  to  '  walk  in  the  truth/  3  John  4 ;  and  the  life  is  a  better  witness  of 
the  reality  of  religion  than  the  tongue.3  (4.)  To  comprise  all  in  a  few 
words,  whatever  maketh  for  the  truth,  either  with  God  or  men,  all 
that  must  the  people  do :  '  We  can  do  nothing  against  the  truth,  but 
for  the  truth/  saith  Paul,  2  Cor.  xiii.  8.  To  God  you  must  pray,  that 
he  would  send  forth  not  only  labourers,  but  champions,  Mat.  ix.  38 ; 
not  only  such  as  can  handle  the  trowel,  but  the  sword  in  the  battles  of 

1  There  are  divers  other  fundamentals  of  the  highest  nature,  as  the  mystery  of  the 
Trinity,  into  which  we  are  baptized,  the  union  of  the  two  natures  in  the  person  of  Christ, 
that  the  scriptures  are  the  word  of  God,  &c. 

2  '  Ipsae  fceminse  sunt  nobiscum  in  eadem  confessionis  gloria  constitutae.' — Cyp.  Mart. 
*  Cum  triumphantibus  viris  et  foeminse  veniunt,  quae  cum  bteculo  dimicantea  sexum 
quoque  vicerunt.' — Cyp.  Serm.  de  Lapsis. 

3  '  Efficacius  eat  vitse  quam  linguae  testimonium. ' — Bernard. 


120  AN  EXPOSITION,  WITH  NOTES,  [VER.  3. 

the  church.  To  men,  you  are  to  quicken  those  that  have  gifts  to  look 
to  their  duty  in  this  kind : l  '  Say  to  Archippus,  Take  heed  to  thy 
ministry  which  thou  hast  received  in  the  Lord,'  Col.  iv.  17.  Many 
may  be  stirred  up  by  your  exhortations,  that  otherwise  would  lie  use 
less  in  idleness  and  privacy :  in  the  battle  the  trumpeter  hath  his  use 
as  well  as  the  soldier.  Neither  are  they  to  be  admonished  only,  but 
assisted  ;  and  by  that  means  you  have  an  interest  in  the  glory  of  the 
work  :  3  John  8,  '  We  ought  to  receive  such,  that  we  may  be  fellow- 
helpers  to  the  truth ;'  avvep^oi,  co-workers  ;  your  helping  hand  is  to 
the  action,  and  God  will  not  be  unmindful  of  it :  yea,  if  you  bear  any 
part  of  the  toil,  by  performing  any  labour  of  love  to  them,  it  shall 
turn  to  a  good  account  in  the  day  of  the  Lord.  Hezekiah's  servants 
did  but  copy  out  the  proverbs,  and  it  is  mentioned  to  their  praise, 
Prov.  xxv.  1.  All  this  may  be  done  by  persons  of  a  private  gift  and 
station. 

[2.]  There  is  something  that  the  magistrate  may  do  :  '  He  is  the 
minister  of  God  for  good,'  Rom.  xiii.  4 ;  not  only  for  good  civil,  but 
spiritual ;  and  therefore  doth  the  apostle  bid  us  pray  for  them,  that 
they  may  be  keepers  of  both  the  tables :  1  Tim.  ii.  2,  '  That  we  may 
lead  a  quiet  life  under  them,  in  all  godliness  and  honesty.'  Heathens 
have  asserted,  that  it  belongeth  to  the  magistrates'  duty  chiefly  to 
look  after  matters  of  religion ; 2  much  more  is  it  evident  by  the  light 
of  Christianity.  The  kings  of  the  Old  Testament  are  commended  for 
their  zeal  in  this  kind ;  and  in  the  times  of  the  gospel  it  is  prophesied 
that  'kings  shall  be  the  church's  nursing  fathers,  and  queens  her 
nursing  mothers/  Isa.  xlix.  23,  which  they  cannot  be  if  they  suffer 
poison  to  be  given  to  God's  little  ones  without  any  let  and  restraint. 
It  is  a  clear  truth  that  if  a  man  give  up  himself  to  Christ,  he  is  to 
give  up  himself  to  him  in  every  relation  ;  his  wit,  wealth,  parts,  autho 
rity,  all  to  be  laid  out  for  the  use  and  service  of  Christ :  he  that  doth 
not  give  up  all,  giveth  nothing ;  we  are  to  be  Christ's  in  every  capacity. 
Therefore  a  magistrate  as  a  magistrate  must  not  only  countenance 
religion,  but  also  discountenance  error,  and  hinder -the  spreading  of  it 
within  his  charge.  It  is  by  Christ  that  '  kings  reign,'  Prov.  viii.  15, 
from  him  they  received  their  power,  and  to  him  must  they  give  an 
account  of  the  exercise  of  it  in  the  great  day  of  recompenses ;  there 
fore  they  are  bidden  to  *  be  wise  and  to  kiss  the  Son,'  Ps.  ii.  10-12, 
which  certainly  noteth  more  than  a  negative  act  or  not  opposing : 
there  must  be  something  positive,  a  zealous  defence  of  the  truth  in 
their  way,  or  else  God  will  reckon  with  them.  Those  Gallios  that  are 
indifferent  to  Christ  and  antichrist  cannot  expect  a  long  and  happy 
reign.  I  cannot  see  how  they  can  be  true  to  civil  interest  unless  they 
be  careful  for  the  suppression  of  error ;  for  when  false  doctrines  are 
freely  vented,  it  is  to  be  supposed  they  will  find  a  general  reception, 
for  the  most  are  the  worst ;  and  then,  when  the  generality  of  a  nation 
are  corrupted,  national  judgments  will  not  long  be  kept  off,  the  whole 
body  is  sure  to  smart  for  it ;  for,  as  the  Jewish  proverb  is,  two  dry 

1  '  Gladiatores  perfectissimos  non  tantum  magistri  et  prseposifci  sui,  sed  etiam  idiotae 
et  supervacui  quique  adhortantur  de  longinquo,  ut  ssepe  ab  ipso  populo  dictata  suggesta 
profuerint.' — Tertul  ad  Mart. 

2  '  T6  irepl  Otiov  <?7rt/«fXeta, '  &c.—Arist.  Polit.,  lib.  vii.  cap.  8. 


VER.  4.]  TPON  THE  EPISTLE  OF  JUDE.  121 

sticks  will  set  a  green  one  on  fire.  Besides  that  error  is  masterly  and 
bloody,  and  loveth  to  give  law ;  therefore,  ere  it  be  too  late,  they  should 
look  to  the  civil  peace,  for  if  men  be  quiet,  God  will  not,  when 
his  honour  and  truth  and  worship  is  neglected.  But  of  this  more 
hereafter. 

[3.]  Ministers  are  to  contend  for  the  truth,  for  by  their  office  and 
station  in  the  church  they  are  captains  of  the  people  in  this  war 
against  Satan  and  his  adherents ;  therefore  it  is  required  of  them  that 
they  should  be  able  to  handle  the  sword  and  the  trowel ;  not  only  to 
'  exhort  by  sound  doctrine/  but  to  '  convince  the  gainsayers/  Titus  i.  9. 
These  are  iria-TOi  avdpcoiroi,  2  Tim.  ii.  2,  *  The  faithful  men/  the 
feoffees  in  trust,  to  whom  truth  is  committed ;  they  are  the  salt  of  the 
earth,  Mat.  v.  13,  those  that  must  season  the  world  with  gracious 
principles ;  therefore  they  must  above  all  others  labour  in  the  defence 
of  the  truth,  otherwise  they  are  compared  to  '  dumb  dogs  that  bark 
not'  when  the  thieves  come  to  steal  away  the  treasure,  Isa.  Ivi.  10,  11. 
Now  ministers  must  contend,  partly  by  preaching,  warning  the  people 
of  the  wolves  that  are  abroad,  Acts  xx.  29  ;  partly  by  disputing,  Acts 
xv.  2,  and  xviii.  28,  that  by  the  knocking  of  flints  light  may  fly  out, 
and  that  truth  may  beat  its  enemy  hand  to  hand  in  the  open  field  ; 
and  partly  by  writing,  x  for  many  times  disputes  are  carried  on  with 
so  much  tumult  and  popular  noise,  that  truth  is  lost  in  the  crowd  ; 
besides,  by  this  means  we  are  a  help  to  posterity,  that,  together  with 
the  poison,  the  antidote  may  be  transmitted  to  them. 

Ver.  4.  For  there  are  certain  men  crept  in  unawares,  who  were 
before  of  old  ordained  to  this  condemnation ;  ungodly  men,  turning 
the  grace  of  our  God  into  lasciviousness,  and  denying  the  only  Lord 
God,  and  our  Lord  Jesus  Christ. 

Jude  having  made  way  into  their  affections  by  a  salutation,  which, 
according  to  the  wont  of  the  apostles,  breatheth  out  spiritual  and 
heavenly  wishes  for  their  good,  he  doth  in  the  third  verse  exhort  and 
engage  them  to  a  constant  defence  of  the  truth  ;  and  now  the  neces 
sity  or  occasion  of  such  an  exhortation  is  declared,  namely,  because  false 
teachers  were  got  abroad,  and  had  slyly  taken  up  the  general  name 
and  profession  of  Christians ;  therefore  in  faithfulness  he  could  not 
choose  but  warn  them  of  the  danger. 

The  whole  epistle  is  spent  in  the  description  of  heretics,  their  sins 
and  punishments.  In  this  verse  they  are  described  by  four  things  : — 
(1.)  By  their  entrance  into  the  church,  certain  men  crept  in  unawares. 
(2.)  By  their  condition  before  God,  who  were  before  of  old  ordained 
to  this  condemnation.  (3.)  By  the  disposition  of  their  spirits,  ungodly 
men.  (4.)  By  the  course  of  their  doctrines  and  conversations;  where 
two  things  are  charged  upon  them  : — (1st.)  Abusing  the  gospel,  turn 
ing  the  grace  of  our  Lord  into  lasciviousness.  (2d.)  Denying  Jesus 
Christ  in  his  nature  and  offices,  denying  the  only  Lord  God,  and  our 
Lord  Jesus  Christ. 

First,  Let  us  begin  with  the  description  of  their  entrance  into  the 
church,  there  are  certain  men  crept  in  unawares.  Some  say  they 

1  '  Alternis  vicibus  contentioso  f  une  uterque  diem  in  vesperam  traximus,  obstrepenti- 
bus  etiam  quibusdam  spectantibus,  singulorum  nubilo  quodam  veritatis  obumbrabatur.' — 
Tertul.  contra  Judceos. 


122  AN  EXPOSITION,  WITH  NOTES,  [VEK.  4. 

are  not  named,  as  not  being  worthy,  or  rather,  it  not  being  necessary, 
they  being  so  plainly  described ;  and  indeed  it  is  usual  with  apostles, 
who  rather  dealt  against  things  than  persons,  to  suppress  the  name, 
and  describe  the  error  or  sin.  But  what  is  the  meaning  of  this  first 
thing  laid  to  their  charge,  '  they  crept  in  unawares'  ?  I  answer  : — 

1.  It  may  imply  their  entrance  into  the  church  under  a  colour  and 
show  of  profession.  Wicked  men  may  creep  into  the  best  church ;  God 
permitteth  it  not  only  for  their  own  hardening,  but  for  our  trouble  and 
trial.  Paul  complaineth  of  'false  brethren  privily  brought  in  to  spy 
out  their  liberty/  Gal.  ii.  4;  and  the  adversaries  of  Jerusalem,  said, 
Ezra  iv.  1,  *  Let  us  build  with  you,  for  we  seek  your  God  as  ye  do ;' 
but  it  was  with  an  intent  to  hinder  the  work :  so  Simon  Magus  got  to 
be  baptized,  Acts  viii.,  as  thieves  seek  to  be  entertained  in  the  house, 
that  they  may  have  the  more  opportunity  to  work  mischief  whilst  the 
good-man  is  asleep.  Learn  hence  to  be  more  watchful  in  admissions 
to  the  church :  no  perils  so  great  as  those  occasioned  by  false  brethren. 
We  think  to  fill  the  church,  but  we  do  but  fill  the  house  with  thieves : 
wicked  men  ever  prove  a  trouble.  It  is  an  easy  matter  to  fill  the 
church  by  remitting  the  rigour  and  severity  of  discipline  ;  but  heaven 
is  never  the  fuller,  but  the  emptier,  for  wicked  men  are  hardened  and 
confirmed  in  their  own  security;  and  the  church  never  fareth  the 
better,1  it  loseth  in  strength  what  it  gets  in  breadth,  as  a  river  doth, 
and  zeal  is  lessened  the  more  the  number  is  increased :  yea,  wicked  men 
usually  prove  a  trouble,  and  we  come  to  wish  afterward  we  had  been 
more  strict.  It  is  said,  Acts  v.  13,  14,  '  Of  the  rest  durst  no  man  join 
himself  unto  them,  but  the  people  magnified  them,  and  believers  were 
the  more  added  unto  the  Lord,  multitudes  both  of  men  and  women/ 
It  is  spoken  upon  the  occasion  of  the  sudden  death  of  Ananias  and 
Sapphira ;  it  terrified  the  hypocrites,  but  brought  in  more  sound 
believers ;  for  '  of  the  rest  durst  no  man  join,'  that  is,  of  such  as 
Ananias  and  Sapphira  were,  believers  in  show,  but  carnal  in  heart ; 
they  saw  it  was  not  dallying  with  God  in  such  matters.  Just  so  when 
the  church  keep  a  strait  hand,  hypocrites  dare  not  join,  but  sound 
believers  will  the  sooner,  and  then  the  church,  though  it  be  a  lesser 
body,  it  is  more  sound,  healthy,  and  active.  But  what  rule  must  we 
go  by  ?  we  must  go  by  outward  and  general  profession.  I  answer — 
This  place  will  give  us  some  direction.  As  far  as  we  can  discern  men, 
so  far  may  we  judge  of  them  ;  for  the  entrance  of  these  men  is  here 
declared  to  be  clancular  and  surreptitious :  if  the  church  had  known 
them,  or  looked  to  them  so  warily  as  it  should,  the  mischief  had 
been  prevented.  Bellarmine2  himself  confesseth,  that  the  intention 
of  the  church  is  only  to  gather  believers  into  a  body,  and  if  it  knew 
the  wicked  and  unbelieving,  it  would  either  not  admit  them,  or  being 
admitted  by  chance,  it  would  cast  them  out.  It  is  good  to  be  strict, 
lest  by  promiscuous  admissions  we  bring  in  such  a  mischief  to  the 
church  as  we  cannot  easily  get  rid  of. 

1  '  Multiplicatis  fidei  populis  fides  imminuta  esfc,  et  crescentibus  filiis  mater  aegrotat, 
quantum  copise  accessit,  tantum  discipline  recessit,  inaudito  genere  processus  et  recessus, 
crescens  simul  et  decrescens.' — Salvian  de  Gubernat. 

2  '  Ecclesia  ex  intentione  fideles  tantum  colligit,  et  si  nosset  impios  et  incredulos,  eoa 
aut  nunquam  admitteret,  aut  casu  admissos  excluderet.' — Bellar.  de  EccL,  vi.  c.  10. 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  123 

2.  It  may  note  their  intrusion  or  invasion  of  the  office  of  preaching ; 
presuming  without  a  warrant,  or  coming  into  the  fold  not  by  the  door, 
in  the  regular  established  way,  false  teachers  usually  running  unsent  ; 
it  is  often  charged  upon  them  in  the  scriptures :  none  so  prone  to 
errors  as  those  that  have  a  defect  in  their  calling.     Christ,  when  he 
prayeth  for  a  blessing  on  the  apostles'  labours,  he  useth  that  as  an 
argument,  John  xvii.  18,  '  I  have  sent  them  into  the  world.'    They 
that  are  loath  to  submit  their  gifts  to  public  approbation  draw  a  just 
suspicion  upon  themselves.     How  came  they  to  you  ?  did  they  creep 
in  ?  or  were  they  solemnly  admitted  ?   When  elements  are  out  of  their 
place  they  breed  confusion.     When  men  are  out  of  their  place  they 
are  not  a  blessing  but  a  mischief  to  the  church. 

3.  The  two  former  senses  may  be  allowed,  but  I  rather  prefer  a 
third  ;  their  creeping  into  the  people's  hearts  and  affections  by  plaus 
ible  pretences  and  insinuations,  instilling  their  errors  drop  by  drop 
before  they  could  be  observed,  and  pretending  themselves  to  be  friends 
of  truth  and  piety.     I  do  prefer  this  sense,  partly  because  he  saith 
only  crept  in,  without  mentioning  either  church  or  office  ;  but  chiefly 
because  this  epistle  is  but  the  abridgment  of  the  second  epistle  of 
Peter,  as  will  easily  appear  to  those  that  do  compare  them.     Now, 
there  it   is  said,  2  Peter  ii.  1,  '  They  shall  privily  bring  in  dam 
nable  heresies,  denying  the  Lord  that  bought  them.'      From  this 
sense  observe — That  false  teachers  use  to  varnish  over  and  mask  the 
face  of  error  with  plausible  pretences,  that  unawares  we  may  take  it 
into  our  bosoms.     The  apostle  speaketh  of  their  '  sleights  and  cunning 
craftiness,'  Eph.  iv.  14.    Their  sleights  and  pretences  are  many ;  I  shall 
touch  upon  a  few.     (1.)  Sometimes  greater  strictness:  Col.  ii.   18, 
'  Which  things  have  a  show  of  wisdom,  and  neglect  of  the  body  ; ' 
rigorous  observances  and  outward  mortifications,  as  the  Papists  do. 
(2.)  Special  meekness  :  '  Kavening  wolves  in  sheep's  clothing/  Mat. 
vii.  15,  as  if  they  were  all  for  love  and  kindness.1    Absalom  stole  away 
the  people's  hearts  by  this  artifice,  2  Sam.  xv.  2.     (3.)  Higher  gospel 
strains ;  therefore  doth  Paul  speak  so  much  against  the  '  other  gospel,' 
Gal.  i.  3,  and  the  '  other  Jesus,'  2  Cor.  xi.  4,  namely,  such  a  one  as 
they  had  set  up.     (4.)  Self-denial  ;  as  some  false  teachers  at  Corinth 
would  take  no  maintenance  to  disgrace  Paul,  see  2  Cor.  xi.  12,  &c. ;  this 
was  their  glorying,  that  they  would  preach  freely  ;  and  whereas  they 
contributed  to  the  relief  of  Paul,  to  them  it  needed  not.     (5.)  Greater 
learning,  and  notions  of  a  newer  and  more  sublime  strain  :  '  Oppositions 
of  science  falsely  so  called,'  1  Tim.  vi.  20,  Platonic  speculations,  un 
grounded  subtleties.    (6.)  Greater  favour  and  liberty  to  nature  :  *  They 
promise  liberty,  and  allure  through  the  lusts  of  the  flesh,'  2  Peter  ii. 
18,  representing  the  faithful  ministers  of  Christ  as  envying  the  con 
tentment   of  your  natures,  and  burdening  you  with   exactions  too 
rigorous  ;  therefore  the  apostle  saith,  '  I  am  afraid  lest  any  through 
subtlety  beguile  you,  as  the  devil  did  Eve,'  2  Cor.  xi.  3.     How  was 
that  ?     I  answer — By  insinuating  a  kind  of  envy  in  God,  as  if  he  did 
begrudge  them  the  perfection  and  freedom  of  their  natures :  Gen.  iii. 
5,  '  God  knoweth  that  your  eyes  shall  be  opened/  &c.     So  they  think 

1  Sic  Sisinnius  Novatianorum  Episcopus  ;  apud  Vedelium  in  Prud.  veteris  Eccksice  in 
Prol  c.  3,  4. 


124  AN  EXPOSITION,  WITH  NOTES,  [YER.  4. 

others  are  too  strict,  and  lay  too  many  restraints  upon  your  carnal  de 
sires,  and  by  this  means  allure  many  loose  and  unstable  souls.  (7.) 
Many  times  pretending  the  defence  of  that  truth  which  they  secretly 
impugn  ;  as  Pelagius  talked  altogether  of  grace,  and  Faustus  Rhegien- 
sis,  pretending  to  oppose  the  Pelagians,  did  but  more  covertly  own 
their  cause.1 

Uses  of  this  point  are  divers.  (1.)  For  information  ;  it  showeth  us 
the  reason  why  we  cannot  set  down  the  precise  beginning  of  errors, 
because  they  are  privily  brought  in.  Mystery  is  written  in  the  whore's 
forehead,  Kev.  xvii.  5  ;  the  leak  is  not  espied  many  times,  though  the 
ship  be  ready  to  sink.  The  originals  of  heresy  are  like  the  fountain  of 
Nile,  obscure  and  hidden  ;  a  man  may  lose  himself  in  the  labyrinth 
of  antiquity  before  he  can  find  them  out.  The  Eoman  apostasy  is  a 
mystery  of  iniquity,  that  stole  into  the  church  disguised  and  by  degrees,2 
so  that  the  beginning  of  it  is  not  so  easily  stated  as  of  other  heresies 
that  are  full  grown  at  their  first  appearance.  (2.)  It  informeth  us  of 
the  odiousness  of  error ;  it  dareth  not  appear  in  its  own  colours,  nor 
be  seen  in  its  own  face  ;  therefore  Satan,  when  he  would  set  any  error 
on  foot,  he  maketh  choice  of  the  most  subtle  instruments,  that  they 
may  put  a  varnish  upon  it ;  as  when  he  tempted  Eve,  he  made  use  of  the 
serpent,  'the  most  subtle  of  all  the  beasts  of  the  field/  Gen.  iii.  1,  whereas 
the  Lord  chooseth  the  plainest  instruments,  and  hath  commanded  them 
to  use  '  all  simplicity  and  godly  sincerity,'  2  Cor.  i.  12,  for  truth  is  so 
lovely  in  itself,  that  it  needeth  no  borrowed  colours.  (3.)  It  informeth 
us  what  reason  those  that  are  over  you  in  the  Lord  have  to  press  you 
to  caution;  excuse  their  'holy  jealousy,'  2  Cor.  xi.  2,  all  is  but  need. 
We  must  bark  when  we  see  a  wolf,  though  in  a  sheep's  garment ;  our 
silence  and  negligence  doth  but  give  them  an  advantage  :  '  Whilst 
the  husbandman  slept,  the  enemy  came  and  sowed  tares/  Mat.  xiii.  25. 
(4.)  It  presseth  you  to  skill  and  watchfulness  ;  you  had  need  be  sound 
in  the  faith,  that  you  may  discern  between  good  and  evil,  yea,  to  '  have 
your  senses  exercised/  Heb.  v.  15.  A  soft  credulity  is  soon  abused : 
Prov.  xiv.  15,  '  The  simple  believeth  every  word/  There  is  no  reason 
but  knowledge  should  cost  us  pains  as  well  as  gracious  conversation. 
It  is  a  matter  of  great  skill  to  be  a  thorough  Christian  ;  there  is  a  great 
deal  of  sophistry  and  cunning  about.  If  you  follow  the  cry,  you  are 
in  danger  of  engaging  in  a  confederacy  against  God  ;  if  you  stick  to 
received  customs,  there  may  be  error  there  too.  If  you  run  after  every 
novelist  on  the  other  hand,  you  will  soon  be  led  into  the  bogs  of  error 
and  profaneness  ;  therefore  go  to  him  for  direction  that  hath  the  trea 
sures  of  wisdom  and  knowledge.  But  you  need  not  only  skill,  but 
care  and  watchfulness.  It  is  not  good  to  drink  too  freely  of  suspected 
fountains  ;  let  not  your  affections  surprise  your  judgment ;  we  admire 
the  persons,  the  gifts,  and  so  easily  swallow  the  doctrine :  '  Try  the 
spirits,'  1  John  iv.  1 ;  1  Thes.  v.  21.  When  there  is  counterfeit  gold 
abroad,  we  use  the  touchstone.  Truth  loseth  nothing  by  being  tried, 
and  you  lose  nothing,  for  then  your  affections  are  better  grounded : 

1  Faustus  Rhegiensis  dum  captiose  videri  vellet  pugnare  contra  Pelagianos,  compertus 
fuit  Pelagio  favens. — Isiodor. 

2  See  the  reverend  and  learned  Dr  Usher's  Answer  to  the  Jesuit's  Challenge. 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  125 

*  Prove  all  things.'    No  man  is  infallible  ;  an  implicit  faith  begets  but 
a  fond  affection. 

Secondly,  These  seducers  are  described  by  their  condition  before 
God,  wJio  ivere  before  of  old  ordained  to  this  condemnation,  TraXcu,  of 
old,  that  is,  from  all  eternity,  for  so  the  matter  here  spoken  of  imports ; 
Trpoyeypa/ji^evoi,  we  translate  it  before  ordained,  but  the  word  signifieth 
written  as  in  a  book  ;  it  is  usual  in  scripture  to  compare  God's  decrees 
to  a  book ;  as  Christ,  alleging  God's  decree  for  his  mission  into  the 
world,  saith,  Ps.  xl.  8,  '  In  the  volume  of  thy  book  it  is  written  of  me/ 
The  meaning  of  the  metaphor  is  to  show  that  these  decrees  are  as 
certain  and  determinate  as  if  he  had  a  book  wherein  to  write  them. 
Now,  these  are  said  to  be  '  written  before  of  old,'  to  show,  that  though 
they  crept  in  unawares  as  to  the  church,  yet  not  as  to  God;  they  fell 
under  the  notice  of  his  decrees  before  ever  they  acted  in  this  evil  way. 
It  is  further  added,  that  they  were  ordained  or  written  down  in  God's 
book,  et?  /cpljiia,  'for  judgment'  or  'condemnation;'  the  word  is  in 
different  to  either  sense,  for  tcpl^a  is  often  put  for  KaraKpl^a ;  thus  it 
is  to  be  taken  here  for  condemnation,  appeareth  by  that  place  of  Peter, 
atpecret?  TT}?  a-TRoXet'a?,  'damnable  heresies/  2  Peter  ii.  1,  and  ver.  3, 

*  Whose  damnation  of  a  long  time  slumbereth  not ;'  as  he  saith  here, 
'  of  old  ordained  to  this  judgment.'     The  meaning  of  the  whole  is, 
that  they  were  such  as  were  left  to  themselves,  to  bring  upon  themselves 
by  their  own  sins  and  errors  a  just  condemnation. 

Obs.  1.  That  the  object  of  the  divine  decrees  are  not  only  men's 
ways,  but  men's  persons.  He  doth  not  only  say  that  their  condemna 
tion  was  pre-ordained,  but  they  also  were  ordained  of  old  to  this  con 
demnation.  I  observe  this,  because  many  say  that  God's  decrees  do 
only  respect  actions  and  the  events ;  we  see  they  respect  persons  also ; 
we  have  no  cause  to  mince  matters  when  the  scriptures  speak  up  to 
the  point  so  fully  and  roundly. 

Obs.  2.  Again,  from  that  ordained,  or  forewritten,  observe,  God 
hath  his  books  and  registers,  wherein  the  persons,  behaviours,  and 
eternal  estates  of  all  men  are  recorded.  At  the  day  of  judgment  these 
books  shall  be  opened,  Rev.  xx.  12.  Therefore  it  should  be  our  care 
to  be  able  to  read  that  our  names  are  written  in  '  the  book  of  life,' 
than  which  there  cannot  be  a  greater  privilege,  Luke  x.  20.  And  it 
presseth  caution ;  all  that  we  do  standeth  upon  record  :  our  speeches, 
Mai.  iii.  16,  17 ;  our  thoughts,  1  Cor.  iv.  5 ;  our  actions,  Jer.  xvii.  1. 

06s.  3.  Again  observe,  that  in  all  those  things  which  appertain  to 
the  judgment  of  sinners,  God  doth  nothing  rashly,  but  proceedeth  by 
foresight  and  pre-ordination. 

Obs.  4.  Again,  no  man  ever  perverted  the  truths  of  God  but  to  his 
own  loss.  They  were  ordained  to  this  judgment,  that  is,  that  by  their 
sins  they  should  come  to  such  a  ruin.  We  play  with  opinions,  but  do 
not  consider  that  damnation  is  the  end  of  them ;  the  way  of  truth  is 
the  way  of  life,  but  error  tendeth  to  death. 

These  things  might  be  observed,  but  I  shall  rather  pitch  upon  two 
points :  one  particular,  and  restrained  to  the  scope  of  the  context ;  the 
other  general,  as  being  taken  from  the  consideration  of  the  expressions 
in  their  full  latitude.  The  first  is  : — 

Obs.  5.  That  heresies  and  errors  do  not  fall  out  by  chance,  but 


126  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

according  to  the  certain  pre-ordination  and  foreknowledge  of  God. 
There  are  two  reasons  for  it : — Nothing  can  come  to  pass  without  his 
will,  and  nothing  can  come  to  pass  against  his  will.  (1.)  Not  without 
his  will.  If  a  sparrow  cannot  fall  to  the  ground  without  our  heavenly 
Father,  Mat.  x.  29,  that  is,  cannot  be  taken  and  slain  without  the  will 
of  God,  then  certainly  nothing  can  be  imagined  which  God  did  not 
foresee,  or  which  he  could  not  have  hindered.  There  is  nothing  so 
small  but  the  Lord  taketh  cognisance  of  it ;  nothing  so  evil  but  he 
turneth  it  to  good.  Exempt  anything  from  providence,  and  you 
weaken  that  respect  which  is  due  from  the  creatures  to  God.  If  Satan 
may  do  what  he  will,  and  God  only  be  a  looker-on,  then  the  devil- 
worship  of  the  heathens  would  seem  more  rational ;  it  was  their  cus 
tom  first  to  appease  the  angry  gods,  lest  they  should  hurt  them,  and 
then  to  invoke  the  propitious.  Upon  this  doctrine  we  might  fear  the 
devil  and  carnal  men,  though  God  be  propitious ;  for  many  things  are 
done  whether  he  will  or  no.  (2.)  Not  against  his  will ;  for  then  God 
should  make  a  creature  too  hard  for  himself.  Things  may  be  against 
his  revealed  will,  for  that  is  a  rule  to  try  the  creatures ;  but  not  against 
his  secret  will,  for  that  would  make  God  impotent  and  weak.  Things 
that  are  most  against  his  revealed  will  yet  fall  under  the  ordination  of 
his  secret  will ;  and  whilst  men  break  commandments  they  fulfil  de 
crees.  His  revealed  will  showeth  what  should  be  done,  his  secret  will 
what  ivill  be  done.  Briefly,  the  concurrence  of  God  in  and  about  the 
errors  of  men  may  be  conceived  in  these  things : — (1st.)  He  denieth  grace 
and  light,  which  might  direct  and  sanctify ;  he  is  debtor  to  no  man, 
and  may  do  with  his  own  according  to  his  good  pleasure,  Mat.  xx.  15. 
He  is  not  bound  to  give  grace  to  all,  and  therefore  it  is  no  prejudice 
to  his  goodness  to  pass  by  some.  (2d.)  He  leaveth  difficulty  enough  in 
the  word,  that  men  who  will  not  be  satisfied  may  be  hardened :  Mark 
iv.  11,  12,  *  All  these  things  are  spoken  in  parables,  that  seeing  they 
might  see  and  not  perceive ;'  that  is,  for  a  punishment  of  their  wilful 
blindness  and  hardness.  Corrupt  nature  stumbles  in  God's  plainest 
ways ;  the  word  is  clear  enough  to  them  that  have  a  mind  to  under 
stand  it,  and  yet  difficult  enough  to  them  that  have  a  mind  to  harden 
themselves  into  a  prejudice.  Non  periclitor  dicere  (saith  Tertullian), 
ipsas  scripturas  ita  dispositas  esse,  ut  materiam  subministrarent  here- 
ticis.  So  the  Lord  himself  saith,  Jer.  vi.  21,  *  Behold  I  will  lay 
stumbling-blocks  before  this  people ;'  that  is,  suffer  them  to  stumble  at 
their  own  prejudices.  (3d.)  God  leaveth  them  to  follow  the  course  of 
their  own  hearts ;  he  doth  not  incline  and  compel  their  wills,  or  infuse 
evil  to  them,  only  suffereth  them  to  follow  the  carnal  bent  and  corrupt 
ambition  of  their  own  hearts  :  Hosea  iv.  17, '  Let  him  alone ;'  1  Kings 
xxii.  22,  *  Go  forth  and  do  so  ;'  Ps.  Ixxxi.  12,  '  I  gave  them  up  to  their 
own  counsels ;'  he  hindereth  not  their  wickedness ;  yea,  permitteth  it, 
that  so  his  wise  counsels  may  take  place.  (4th.)  God  ordereth  it  for 
good,  thereby  bringing  great  advantage  to  his  own  name :  Exod.  ix.  16, 
'  For  this  cause  have  I  raised  thee  up,  to  show  in  thee  my  power ;'  great 
shakings  and  tumults  discover  much  of  God  to  the  world;  the  devil 
picketh  out  the  most  polished  shafts  in  all  the  quiver  of  mankind ;  and 
yet  still  the  Lord  maintaineth  the  lot  of  his  inheritance.  Yea,  God 
doth  not  only  advance  his  name,  and  discover  the  glory  of  his  provi- 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  127 

dence,  in  protecting  the  church,  notwithstanding  Satan's  factors,  and 
the  abettors  of  his  cause  and  kingdom,  but  also  causes  the  truths  that 
are  questioned  to  shine  the  more  brightly,  as  being  more  strongly  vin 
dicated  and  asserted,  as  a  torch  shineth  the  brighter  when  it  is  waved 
with  the  wind.  Such  times  put  men  the  more  upon  the  study  and  love 
of  truth,  doctrines  not  being  taken  up  upon  trust,  but  sound  conviction; 
besides  error  being  permitted  *  manifests  the  approved/  1  Cor.  xi.  19, 
as  a  quick  smart  wind  separateth  the  solid  grain  from  the  chaff;  and 
it  is  a  means  to  engage  our  dependence  upon  God  for  knowledge  and 
instruction.  Christ's  prophetical  office  would  lie  idle  and  useless  were 
not  the  chains  of  consent  sometimes  broken,  and  the  language  divided, 
some  saying  one  thing,  some  another,  as  the  difference  between  the 
Jews  and  the  Samaritans  about  the  place  of  worship  maketh  the 
woman  to  go  to  Christ  for  satisfaction,  John  iv.  20.  Once  more,  God's 
permission  of  error  conduceth  to  the  just  ruin  of  his  enemies :  '  Offences 
must  be,  but  woe  be  to  that  man  by  whom  they  come/  Mat.  xviii.  6, 7. 
So  1  Sam.  ii.  25,  Eli's  sons  would  not  '  hearken  to  the  voice  of  their 
father,  because  the  Lord  had  a  mind  to  slay  them.'  By  their  own 
voluntary  sins  God  bringeth  them  to  their  just  ruin  and  condemnation. 
God  lets  them  alone  to  wanton  and  play  away  their  own  salvation ;  if 
they  will  turn  seekers,  familists,  ranters,  atheists,  let  them  alone. 

Uses.  The  point  may  be  applied  many  ways.  (1.)  Here  is  comfort 
to  those  that  regard  the  affairs  of  Sion  ;  all  the  confusion  and  troubles 
that  are  in  the  church  are  ordered  by  a  wise  God  ;  he  will  bring  some 
good  issue  out  of  them,  some  glory  to  his  name,  wherein  the  saints 
rejoice  as  much  as  in  their  own  welfare ;  some  good  to  the  church. 
Observe,  hast  not  thou  been  more  confirmed  in  the  truth  ?  engaged  to 
a  more  frequent  recourse  to  Christ,  in  whom  are  hidden  all  the  trea 
sures  of  wisdom  and  knowledge  ?  Hast  thou  not  seen  more  of  God's 
providence  displayed  by  these  tumults  ?  &c.  (2.)  It  checketh  fear ;  it 
is  all  in  the  hands  of  a  good  God  ;  as  God  trieth  you  to  see  what  you 
will  do,  so  you  must  wait  upon  God  to  see  what  he  will  do  :  let  him 
alone  ;  in  and  by  all  he  will  bring  forth  his  work  in  due  time.  (3.) 
It  showeth  their  wickedness  that  take  occasion  to  turn  atheists  from 
the  multitude  of  errors.  When  the  church  is  rent  into  so  many 
factions,  men  fool  it,  as  if  there  were  no  God,  and  the  whole  gospel 
were  but  an  imposture  and  well-devised  fable  ;  that  is  the  reason  why 
Christ  prayeth,  John  xvii.  21,  '  Let  them  be  perfect  in  one,  that  the 
world  may  know  that  thou  hast  sent  me/  i.e.,  that  they  might  not 
suspect  me  for  an  impostor.  Usually  we  find  that  thoughts  of  atheism 
are  wont  to  haunt  us  upon  these  occasions ;  but  there  is  little  reason 
for  it,  for  all  these  things  are  foreknown  by  God,  foretold  by  God: 
they  '  must  be/  1  Cor.  xi.  19  ;  Mat.  xxiv.  6.  And  never  is  there  so 
much  of  God  and  of  the  beauty  of  truth  discovered  as  when  errors 
abound  ;  so  that  if  there  were  not  errors  there  would  be  more  cause  of 
suspicion  ;  where  all  things  run  with  a  smooth  and  full  consent,  arid 
were  never  questioned,  then  the  strength  and  worth  of  them  is  not 
tried.  But  '  the  words  of  the  Lord  are  pure  words,  as  silver  tried  in 
a  furnace  of  earth,  purified  seven  times :  thou  shalt  keep  them,  0  Lord, 
thou  shalt  preserve  them  from  this  generation/  Ps.  xii.  6,  7.  (4.)  It 
is  a  ground  of  prayer  in  times  of  delusion  :  Lord,  this  was  ordained  by 


128  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

thee  in  wisdom,  let  us  discern  thy  glory  in  it  and  by  it  more  and  more. 
The  church  argueth  that  there  was  not  only  Pilate's  malice  and  Herod's 
malice,  but  God's  '  hand  and  counsel,'  in  the  crucifixion  of  Christ : 
Acts  iv.  28,  '  To  do  whatsoever  thy  hand  and  counsel  determined  be 
fore  to  be  done : '  Lord,  we  know  there  is  thy  counsel  in  it,  and  thy 
counsel  still  tendeth  to  good,  &c.  God  loveth  to  be  owned  in  every 
providence,  and  to  be  entreated  to  fulfil  his  own  decrees.  (5.)  It 
informeth  us  what  a  foolish  madness  it  is  to  think  that  God  seeth  not 
the  sin  which  we  secretly  commit :  surely  he  seeth  it,  for  he  foresaw  it 
before  it  was  committed  ;  yea,  from  all  eternity. 

Obs.  6.  So  much  for  the  first  point,  the  next  is,  That  from  all  eternity 
some  were  decreed  by  their  sins  to  come  unto  judgment  or  condemna 
tion.  Because  this  is  one  of  the  texts  which  divines  bring  to  prove  the 
general  doctrine  of  reprobation,  I  shall  here  take  occasion — (1.)  To 
open  this  doctrine;  (2.)  To  prove  it;  (3.)  To  vindicate  it;  (4.)  To 
apply  it.  In  the  first,  you  will  understand  the  nature  ;  in  the  second, 
the  reasons  ;  in  the  third,  the  righteousness ;  in  the  fourth,  the  profit, 
of  this  decree. 

1.  I  shall  open  the  nature  of  it  in  several  propositions.  (1.)  It  is  an 
eternal  decree.  God's  internal  acts  are  the  same  with  his  essence,  and 
therefore  before  all  time,  as  believers  are  '  elected  before  all  worlds/ 
Eph.  i.  4.  So  are  sinners  reprobated  ;  they  are  both  in  time  and  order 
before  ever  the  creature  was  :  Kom.  ix.  11,  '  Before  the  children  had 
done  either  good  or  evil,  it  was  said,  Jacob  have  I  loved,  and  Esau 
have  I  hated/  Election  and  reprobation  are  not  a  thing  of  yesterday, 
arid  subsequent  to  the  acts  of  the  creature,  but  from  all  eternity. 
(2.)  There  is  a  decree  and  pre-ordination,  not  only  a  naked  foresight 
of  those  that  perish.  Some  Lutherans  say  that  predestination  is  proper 
only  to  the  elect ;  but  as  to  the  reprobate,  there  is  only  a  prescience  or 
naked  foreknowledge  :  no  pre-ordination,  lest  they  should  make  God 
the  author  of  the  creatures'  sin  and  ruin.  But  these  men  fear  where  no 
fear  is ;  the  scriptures  show  that  the  greatest  evil  that  ever  was  did 
not  only  fall  under  the  foreknowledge,  but  '  determinate  counsel  of 
God/  Acts  ii.  23 ;  it  was  not  only  foreknown,  but  unchangeably 
ordained  and  determined.  (3.)  This  decree  of  God  is  founded  in  his 
own  good- will  and  pleasure ;  for  there  being  nothing  higher  and  greater 
than  God,  it  is  a  great  error  to  suppose  a  cause  of  his  will,  either  be 
fore  it,  above  it,  or  without  it.  God's  actions  do  all  begin  in  himself, 
and  his  will  is  the  supreme  reason :  Mat.  xi.  26,  '  Even  so,  Father  ; 
because  it  seemed  good  in  thy  sight.'  Jesus  Christ  would  give  no 
other  reason  why  the  gospel  was  'hidden  from  the  wise  and  prudent, 
and  revealed  unto  babes.'  We  are  often  disputing  why,  of  two  men 
that  are  equal  in  misery,  the  one  should  be  taken,  the  other  left ;  why 
the  Lord  will  show  mercy  to  some  that  are  no  less  unworthy  than 
others  ;  but  when  we  have  all  done,  we  must  merely  rest  in  the  will 
and  good  pleasure  of  God:  'Even  so,  Father/  &c.;  see  Kom.  ix.  18, 
*  He  hath  mercy  on  whom  he  will  have  mercy,  and  whom  he  will  he 
hardeneth ; '  it  is  not  from  the  foresight  of  our  wills  receiving  or 
rejecting  grace  proposed,  for  then  man's  will  would  be  made  a  superior 
cause  to  an  act  in  God.  (4.)  In  this  matter  of  reprobation,  preteri- 
tion  and  pre-damnation  must  be  carefully  distinguished.  Look,  as  in 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  129 

election,  God  hath  decreed  to  bestow  first  grace  and  then  glory ;  to 
to  the  decree  of  giving  grace  preterition  is  opposed,  to  the  decree  of 
giving  glory,  ordination  unto  judgment.  Now  God's  preterition  or 
passing  by  is  merely  and  barely  from  the  good  pleasure  of  God.  But 
pre-damnation  presupposeth  consideration  of  the  creatures'  sin ;  both 
these  parts  of  the  decree  are  clearly  set  down  in  the  word — preterition, 
or  passing  by :  Kev.  xvii.  8,  '  Whose  names  were  not  written  in  the 
book  of  life,  from  the  foundation  of  the  world  ; '  so  again  Rev.  xiii.  8. 
In  other  places  you  have  pre-damnation  expressed,  as  1  Thes.  v.  9, 
*  appointed  unto  wrath,'  and  here,  '  ordained  to  this  judgment/  (5.) 
Those  who  are  passed  by,  or  not  written  in  God's  book,  never  attain 
to  saving  grace ;  it  is  not  given  to  them  :  Mat.  xiii.  11,  'To  you  it  is 
given  to  know  the  mysteries  of  the  kingdom,  but  to  them  it  is  not 
given/  Yea,  it  is  said  to  be  '  hidden  from  them  : '  Mat.  xi.  25  ;  they 
may  have  common  gifts,  or  be  under  such  a  common  work  of  the 
Spirit  as  leaveth  them  without  excuse ;  but  because  the  Lord  hath 
passed  them  by,  effectual  grace  is  not  given  to  them,  without  which 
they  cannot  believe  and  be  saved :  John  x.  26,  '  Ye  believe  not,  because 
ye  are  not  of  my  sheep  ; '  that  is,  not  elected  of  my  Father.  Saving 
grace  runneth  in  the  channel  of  election ;  so  Acts  xiii.  48,  '  As  many 
as  were  ordained  to  eternal  life  believed/  God's  special  gifts  are  dis 
pensed  according  to  his  decrees.  (6.)  Men  being  left  of  God,  and 
destitute  of  saving  grace,  freely  and  of  their  own  accord  fall  into 
such  sins  as  render  them  obnoxious  to  the  just  wrath  and  vengeance 
of  God :  Kom.  xi.  7  *  The  election  hath  obtained,  and  the  rest  were 
hardened  ; '  freely  and  of  their  own  accord  they  turned  all  things  to 
their  own  judgment  and  ruin  :  so  Kev.  xiii.  8,  '  The  dwellers  on  earth 
did  worship  the  whore,  whose  names  were  not  written  in  the  book  of 
life ; '  that  is,  they  turned  aside  to  antichristian  defilements  and  pollu 
tions.  (7.)  God's  decree  concerning  such  persons  is  immutable  ;  it  is 
not  rescinded  and  disannulled,  but  is  fully  executed  and  accom 
plished  in  the  damnation  of  the  sinner.  The  Lord's  counsels  are  all 
unchangeable,  both  as  to  election,  2  Tim.  ii.  19  ;  Heb.  vi.  17,  and  as  to 
reprobation ;  no  reprobate  can  be  an  elect  person,  nor  an  elect  person 
a  reprobate :  Job  xii.  14,  '  He  shutteth  up  a  man,  and  there  can  be  no 
opening  ; '  and  Job  xxiii.  13,  '  He  is  in  one  mind,  who  can  turn  him  ?' 
In  God's  books  there  is  no  putting  in  and  crossing  out  of  names ;  but 
as  the  number  of  the  elect  is  definite  and  certain,  they  cannot  be 
more,  and  they  cannot  be  less  ;  so  also  of  the  reprobate.  (8.)  This 
eternal,  irrevocable  purpose  of  God  of  leaving  sinners  to  themselves, 
that  by  their  sins  they  may  come  to  judgment,  is  for  God's  glory : 
Rom.  ix.  22,  '  What  if  God,  willing  to  show  his  wrath  and  to  make 
his  power  known,  endured  with  much  long-suffering  the  vessels  fitted 
to  destruction?'  All  God's  decrees,  works,  providences,  tend  to  the 
further  discovery  of  himself  in  the  eye  of  the  creatures. 

2.  Let  me  prove  that  there  is  such  a  decree  by  scripture,  for  reason 
here  hath  no  place.  Take  here  three  that  are  most  full :  the  first  is 
1  Thes.  v.  9,  '  God  hath  not  appointed  us  to  wrath,  but  to  obtain 
salvation  by  Jesus  Christ,'  which  plainly  implieth  that  some  are 
appointed  unto  wrath.  The  second  is  1  Peter  ii.  8,  where  the  apostle 
speaketh  of  some  that  were  disobedient  and  refused  Christ,  '  whereunto 

VOL.  v.  i 


130  AN  EXPOSITION,  WITH  NOTES,  [VEB.  4- 

also  they  were  appointed.'  The  third  place  is  Prov.  xvi.  4,  '  God  made 
all  things  for  himself,  and  the  wicked  for  the  day  of  evil/  The  drift 
of  that  place  is  to  show  that  both  creation  and  predestination  were  for 
God's  glory,  and  he  instanceth  in  that  part  of  predestination  which 
concerneth  the  wicked,  because  it  is  hardest  to  be  digested  and 
believed. 

But  now  for  the  reasons  why  God  hath  chosen  some,  and  appointed 
others  by  sin  to  come  unto  judgment.  I  can  only  tell  you  that 
*  God's  judgments  are  past  finding  out,'  Bom.  xi.  33.  We  must 
admire,  we  cannot  search  them  to  the  bottom.  So  far  as  God  hath 
revealed  his  will  we  may  clearly  judge  that  it  is  for  the  discovery  of 
his  justice  and  mercy,  neither  of  which  could  have  been  discovered  to 
the  world  with  that  advantage,  had  it  not  been  for  this  double  decree 
of  God,  to  save  some  and  leave  others  to  their  own  ruin.  If  grace 
were  given  to  all,  how  should  the  world  know  that  God  were  free  ? 
Again,  if  all  were  pardoned,  how  should  the  world  know  that  God 
were  just  ?  In  election,  God  discovereth  the  freeness  of  his  grace, 
Eph.  i.  6.  It  is  love  that  we  enjoy  grace,  elective  love  that  we  enjoy 
it  alone.  In  reprobation  God  discovereth  his  sovereignty,  and  by  it 
the  severity  of  his  justice  and  power  of  his  wrath,  Eom.  ix.  22.  In 
choosing  one  and  leaving  another,  there  God  discovereth  his  liberty, 
and  that  he  doth  not  act  out  of  servile  necessity  ;  and  his  severity  in 
the  eternal  pains  of  them  that  perish  in  their  sins. 

3.  Let  me  vindicate  this  doctrine,  which  in  the  eyes  of  some  seemeth 
to  blemish  the  justice  of  God,  to  infringe  the  comfort  of  man,  yea,  to 
abolish  the  duty  of  man ;  therefore  it  needeth  a  little  clearing.  Reason 
cannot  easily  digest  this  strong  meat,  partly  because  we  are  apt  to 
reprehend  what  we  cannot  comprehend ;  partly  because  this  doctrine 
checketh  carnal  ease  and  security,  which  is  usually  fed  with  a  general 
hope  and  presumption  that  the  God  that  made  us  will  save  us,  that  he 
will  not  damn  his  creatures,  but  is  merciful  to  all,  &c. ;  now  this 
awakeneth  us,  when  we  hear  that  grace  noweth  in  a  narrower  channel ; 
partly  because  aspiring  man  is  loath  to  submit  to  this  absolute  lord 
ship  and  sovereignty  of  God,  that  he  should  dispose  of  his  creatures 
according  to  his  own  pleasure :  our  ambition  is  to  be  avrej-ova-toi, 
lords  of  ourselves.  Man,  that  would  be  as  God,  taketh  it  ill  to  be  *  as  a 
beast  made  to  be  taken  and  destroyed/  Upon  all  these  prejudices  man 
is  loath  to  receive  this  doctrine,  therefore  it  needeth  to  be  cleared. 

[1.]  In  regard  of  God,  that  you  may  not  pollute  and  stain  his 
excellency  with  impure  and  prejudicial  thoughts.  You  will  say,  Is  God 
just,  that  only  upon  his  will  and  pleasure  ordaineth  his  creatures  to 
condemnation  ?  Have  not  the  reprobate  cause  to  complain,  if  he  hath 

rssed  a  decree  upon  which  their  condemnation  doth  infallibly  follow? 
answer — (1.)  Our  understandings  are  not  the  measure  of  God's 
justice,  but  his  own  will.  Things  may  be  just,  though  the  reasons  of 
them  do  not  appear  to  us :  human  reason  groweth  giddy  by  peeping 
into  the  deep  of  God's  decrees ;  our  work  is  not  to  dispute,  but  wonder. 
God's  freedom  is  a  riddle  to  reason,  because  though  we  will  not  be 
bound  to  laws,  yet  we  are  willing  God  should  be  bound.  God's 
actions  must  not  be  measured  by  any  external  rule ;  things  are  good 
because  God  willeth  them,  for  his  will  is  justice  itsel£  (2.)  The 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  131 

electing  of  some  and  passing  by  of  others  is  not  an  act  of  justice,  but 
dominion  ;  for  he  doth  not  act  here  as  a  judge,  but  as  a  lord  ;  it  is  a 
matter  of  favour,  not  of  right  and  wrong.  Condemnation  of  a  man 
for  sin,  or  punishing  a  man  for  sin,  is  an  act  of  justice  ;  but  to  have 
mercy,  or  not  to  have  mercy,  that  dependeth  merely  upon  God's  will, 
otherwise  it  would  follow  that  God  were  a  debtor  unto  man.  Justice 
supposeth  debt,  or  something  due ;  no  wrong  is  done  them  in  not 
giving  grace :  the  elect  can  speak  of  undeserved  grace,  and  the 
reprobate  of  deserved  punishment.  When  we  are  not  bound  to  do 
good,  if  we  act  according  to  pleasure  there  is  no  injury,  as  in  invita 
tions,  preferments,  and  all  acts  of  favour.  We  cannot  endure  that  a 
right  should  be  challenged.  The  good-man  in  the  parable  pleaded,  '  I 
may  do  with  mine  own  as  it  pleaseth  me,'  Mat.  xx.  15.  The  Lord 
may  justly  challenge  grace  as  his  own,  and  therefore  leave  him  to  his 
pleasure  in  the  distribution,  for  he  is  bound  to  none.  (3.)  God's  not 
giving  grace  to  the  reprobate  is  not  their  sin,  but  their  misery ;  pre- 
terition  made  them  miserable,  but  not  sinful:  it  doth  not  infer  a 
coaction  and  compulsion  to  sin ;  sin  followeth  upon  it  not  as  an  effect, 
but  a  consequent;  as  upon  the  absence  of  the  sun  darkness  doth 
necessarily  follow,  and  yet  the  sun  is  not  the  cause  of  darkness.  In 
grace  God  purposeth,  God  worketh ;  in  sin  God  ordereth  the  sin,  and 
maketh  use  of  it  to  the  glory  of  his  justice.  But  man  sinneth  freely  : 
the  water,  while  it  runneth  its  own  course,  serveth  the  end  of  the  lord 
of  the  soil,  in  driving  mills,  and  bringing  fish  into  his  ponds,  and 
overflowing  his  meadows,  &c.  So  God  causeth  not  sin  in  any,  only 
permitteth  it  and  endureth  it,  and  serveth  his  righteous  ends  of  it: 
Horn.  ix.  22,  *  He  endureth  with  much  long-suffering  the  vessels  of 
wrath  fitted  for  destruction/  He  prepareth  the  vessels  of  mercy,  as  the 
apostle  there  expresseth,  but  endureth  the  vessels  of  wrath  while  they 
fit  themselves  for  ruin.  (4.)  Sin  is  the  cause  of  punishment,  though 
God's  will  is  the  cause  why  they  are  passed  by.  They  are  not  punished 
because  not  elected,  but  because  not  obedient :  '  Wherefore  .doth  a 
living  man  complain  but  for  his  sins  ? '  Lam.  iii.  39.  It  is  here  as  it 
was  in  that  case.  David  gave  order  to  Solomon  that  Joab  and  Shimei 
should  *  not  die  in  peace,'  1  Kings  ii.  6-9.  Yet  David's  order  was  no 
cause  of  Joab's  death,  but  his  own  treason,  nor  of  Shimei's  death,  but 
his  own  flight.  God  never  damneth  the  creature,  or  decreeth  to  damn 
it,  without  respect  of  sin.  God's  will  is  the  cause  of  preterition,  his 
justice  is  the  cause  of  pre-damnation,  for  damnation  is  an  act  of  puni 
tive  justice.  God  is  so  just  that  he  doth  not  condemn  any  but  for  sin  ; 
so  gracious,  that  he  doth  not  condemn  every  man  that  doth  sin.  (5.) 
The  formal  and  proper  end  of  God  in  reprobation  is  not  the  eternal 
destruction  of  the  creature,  but  the  discovery  of  his  own  justice  or 
glory,  promoted  or  shining  forth  in  and  by  that  destruction.  In 
election  God  desireth  and  effecteth  the  salvation  of  a  sinner  in  a  sub 
ordination  to  his  own  glory ;  but  in  preterition,  God  endureth  a  sinner 
with  much  long-suffering,  till,  by  his  own  destruction,  he  bringeth  to 
him  the  glory  of  his  justice:  Ezek.  xxiii.  11,  'As  I  live,  saith  the 
Lord,  I  desire  not  the  death  of  a  sinner  ; '  so  Ezek.  xviii.  32,  '  Have  I 
any  pleasure  at  all,  that  the  wicked  should  die ; '  the  meaning  is,  God 
doth  not  will  these  things  with  such  a  will  as  is  terminated  in  the 


132  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

destruction  of  the  creature,  but  only  ordereth  them  in  a  subordination 
to  his  own  glory ;  or,  in  plainer  terms,  God  delighteth  not  in  the 
destruction  of  a  sinner,  as  it  is  the  destruction  of  the  creature,  but  as 
it  is  the  execution  of  justice.  In  the  execution  of  a  malefactor  there 
is  a  difference  between  punishment  and  destruction ;  his  punishment 
is  of  the  judge,  his  destruction  is  of  himself ;  so  in  this  case,  '  Thy 
destruction  is  of  thyself,  0  Israel,'  Hosea  xiii.  9. 

[2.]  Concerning  the  second  objection,  whether  it  doth  not  infringe 
our  comfort,  and  discourage  men  from  looking  after  their  salvation  ? 
If  I  am  elected,  I  shall  be  saved,  if  I  am  not  elected,  I  shall  be  damned: 
thus  many  men  plead.  They  say,  And  how  will  you  stir  up  the  negli 
gent  and  encourage  the  distressed,  supposing  that  doctrine  which  you 
have  laid  down  ? 

I  answer — (1.)  This  scruple  is  but  affected,  not  offered,  and  therefore 
should  be  chidden,  and  not  answered:  a  questioning  God's  secret  will, 
when  we  know  his  revealed.  God's  secret  will  hath  relation  to  his  own 
actions,  his  revealed  will  to  ours.  We  must  not  look  to  God's  will  in 
the  depths  of  his  counsel,  but  his  precepts  :  not  what  God  will  do  him 
self,  but  what  he  will  have  us  do.  God  saith,  '  Believe  in  Christ,  and 
thou  shalt  be  saved ; '  that  is  our  rule.  A  physician  offereth  cure  to  all 
that  will  come ;  it  were  a  madness  to  dispute  away  the  opportunity,  and 
say,  I  do  not  know  whether  he  intendeth  it  to  me.  If  men  were  ready 
to  perish  in  the  deep  waters,  and  a  boat  should  be  offered  to  carry  to 
land  as  many  as  would  come  in  it,  to  be  making  scruples  when  we  are 
ready  to  be  drowned,  whether  this  help  be  intended  to  us,  yea  or  no,  were 
a  very  fond  thing :  in  such  cases  we  would  not  wrangle,  but  thankfully 
take  hold  of  what  is  offered.  (2.)  This  doctrine  can  be  no  ground  of 
despair  to  any,  because  reprobation  is  a  sealed  book ;  no  man  for  the  pre 
sent  can  know  his  reprobation,  nor  is  to  believe  himself  to  be  a  reprobate, 
but  is  called  upon  to  use  the  means  that  he  may  be  saved.  He  is  no 
reprobate  that  falleth  into  sin,  but  he  that  persevereth  in  sin  unto  the 
end.  Therefore  it  is  no  good  conclusion,  I  am  a  sinner,  therefore  I  am 
a  reprobate  ;  it  is  midnight,  therefore  it  will  never  be  day.  This  is  a 
book  sealed  with  seven  seals ;  none  but  the  Lamb  can  open  it.  (3.) 
The  opposite  opinion  is  encumbered  with  more  difficulties  and  scruples. 
What  comfort  can  a  man  have  in  universal  redemption  ?  A  man  can 
not  have  solid  comfort  in  that  which  is  common  to  good  and  bad,  to 
those  that  shall  be  damned,  and  those  which  shall  be  saved  ;  all  comfort 
ariseth  from  a  practical  syllogism.  Now  make  the  practical  syllogism 
according  to  the  principles  of  universal  grace :  Christ  died  for  all  men; 
I  am  a  man,  therefore  for  me  ;  where  humanity,  or  being  a  man,  is 
made  the  ground  of  claim  and  interest ;  and  then,  unless  with  Puccius 
and  Huberus,  we  hold  universal  salvation,  as  well  as  universal  re 
demption,  the  argument  will  yield  no  comfort.  How  can  I,  according 
to  that  opinion,  comfort  myself  in  the  death  of  Christ,  when  men  may 
be  damned  that  have  an  interest  in  it?  (4.)  As  to  the  other  part  of 
this  objection,  concerning  the  profit  of  this  doctrine,  and  whether  it 
doth  not  take  off  men  from  industry :  so  some  have  thought.  But  I 
answer — No ;  for  (1st.)  God  hath  enjoined  the  end  and  the  means 
together :  '  Except  ye  *  abide  in  the  ship,  ye  cannot  be  saved/  saith 

1  '  Except  these,'  i.e.,  the  sailors. — ED. 


VEE.  4.]  UPON  THE  EPISTLE  OF  JUDE.  133 

Paul  to  them  that  sailed  with  him :  a  decree  was  passed  for  their  safety, 
that  not  a  man  of  them  should  perish ;  yet  they  must  abide  in  the  ship. 
God  doth  infallibly  stir  up  the  elect  to  the  use  of  means,  as  well  as 
bring  to  such  an  end.  (2d.)  The  right  use  of  the  doctrine  of  reproba 
tion  is  to  put  us  upon  examination  or  diligence ;  upon  examination 
•whether  we  believe  in  Christ,  or  have  truly  repented,  that  we  may 
'  make  our  calling  and  election  sure,'  2  Peter  i.  10,  for  by  this  means 
is  the  sealed  fountain  broken  open.  Or  upon  diligence ;  in  case  you 
find  no  fruits  of  elective  love,  pray,  read,  hear,  meditate,  wait,  work 
out  your  salvation,  &c.  (3d.)  The  doctrine  of  election  is  of  great  use 
in  the  spiritual  life  ;  without  it  we  cannot  understand  the  freeness  of 
God's  love,  which  is  the  great  means  to  quicken  us  to  praise  God,  and 
to  beget  love  to  God  again  ;  for  as  fire  kindleth  fire,  so  doth  love  beget 
love.  It  is  God's  glory  to  be  served  out  of  love  and  free  consent ;  the 
devil  ruleth  his  slaves  by  a  servile  awe.  Well,  then,  if  love  set  love  a- 
work,  and  the  best  sight  of  God's  love  be  in  God's  decree,  let  them  say, 
if  they  dare,  that  the  doctrine  of  God's  decree  is  an  unprofitable 
doctrine.  Again,  nothing  taketh  off  carnal  confidence  and  glorying  in 
ourselves  more  than  God's  choice,  according  to  his  own  pleasure; 
nothing  is  a  greater  support  in  afflictions,  especially  in  distresses  of 
conscience.  In  short,  nothing  is  such  a  firm  bond  of  love  between  be 
lievers  as  the  consideration  that  they  are  all  predestinated  from  all 
eternity  to  the  everlasting  enjoyment  of  the  same  inheritance ;  those 
obligations  which  last  only  for  this  world  cannot  be  so  firm  a  tie. 

[3.]  The  next  objection  is,  How  can  God  call  upon  them  to  believe 
whom  he  hath  passed  by  in  the  counsels  of  his  will,  and  intendeth 
never  to  give  them  grace,  without  which  they  cannot  believe  ?  I 
answer — God  may  require  men  to  believe,  though  he  never  intended  to 
give  them  faith ;  for  there  is  a  great  deal  of  difference  between  his 
decree  and  his  law :  his  law  showeth  what  must  be,  his  decree  what 
shall  be.  God  never  said  all  shall  believe,  but  he  hath  said  the  con 
trary,  2  Thes.  iii.  2 ;  but  all  must  believe  ;  that  he  hath  said  again  and 
again.  The  gospel  doth  not  signify  this  or  that  man  shall  be  saved  ; 
but  '  whosoever  believeth  shall  be  saved/  As  truly  as  it  can  be  said  to 
John  or  Thomas,  or  any  elect  person,  If  you  do  not  believe  you  shall 
be  damned,  so  surely  may  it  be  said  to  a  reprobate,  to  Judas,  or  any 
other,  If  you  believe  you  shall  be  saved.  If  the  reprobate  have  a  like 
i'avour  with  the  elect  in  the  general  offer  of  grace,  they  are  left  without 
excuse,  the  tender  being  so  great,  and  so  far  the  same  unto  both  ;  though 
the  elect's  receiving  be  the  effect  of  special  grace,  yet  the  reprobate's 
rejecting  is  without  excuse,  he  voluntarily  turning  back  upon  his  own 
mercies. 

So  much  briefly  for  the  vindication  of  this  doctrine. 

4.  Let  me  now  apply  it. 

[1.]  Let  the  elect  so  much  the  more  admire  God's  love  to  them, 
because  that  some  are  passed  by  ;  your  mercies  are  not  every  one's 
mercies.  God's  aim  herein  was  to  '  commend  his  mercy  to  the  vessels 
of  mercy/  Rom.  ix.  23.  If  he  had  passed  us  by,  we  could  not  have 
blamed  his  love ;  if  he  had  punished  us  eternally,  we  could  not  have 
blamed  his  justice.  Consider  God  hath  as  much  interest  in  them  as 
in  you :  '  All  souls  are  mine,  saith  the  Lord,'  Ezek.  xviii.  4 ;  he  was 


134  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

their  creator  as  well  as  yours,  and  we  are  all  in  our  blood,  involved  in 
'  the  same  condemnation  ;'  he  saw  as  much  of  original  sin  in  you  as  in 
them  ;  we  lay  in  the  same  polluted  mass.  Oh  !  that  free  grace  should 
make  such  a  difference.  He  had  as  much  reason  to  choose  Judas  and 
Simon  Magus  as  you  :  '  Was  not  Esau  Jacob's  brother  ?'  Mai.  i.  2,  in 
all  points  alike,  but  only  in  God's  choice.  When  men  choose  it  is  for 
worth.  Who  would  choose  crooked  timber  to  make  vessels  of  honour  ? 
Yet  thus  doth  the  Lord  single  out  the  worst  and  most  depraved 
natures,  to  form  them  into  a  people  for  himself.  How  sensibly  many 
times  did  God  make  a  distinction  between  you  and  others  in  the  same 
ordinance :  '  One  is  taken  and  another  left/  and  one  is  taken  to  grace, 
and  another  left  to  perish  in  His  own  ways ;  others,  it  may  be,  were 
hardened  by  the  same  sermon  by  which  you  were  converted.  Oh ! 
how  ravishing  is  the  sight  of  God's  love  in  election,  and  the  distinct 
courses  of  his  providence. 

[2.]  To  press  us  to  diligence  to  make  our  election  sure,  that  we 
may  be  out  of  the  fear  of  being  in  the  number  of  reprobates.  The 
great  question  that  concerneth  the  comfort  of  thy  soul  is  whether 
thou  be  ordained  to  eternal  life  or  no  ?  Now,  if  thou  beest  negligent 
and  careless,  and  refusest  to  use  the  means  of  salvation,  the  case  is 
decided,  though  little  to  thy  comfort :  '  Thou  judgest  thyself  to  be  un 
worthy  of  eternal  life/  Acts  xiii.  46.  A  lazy,  carnal,  careless  man 
doth  but  provide  matter  of  despair  for  himself.  There  are  some  steps 
to  the  accomplishment  of  the  decree  of  reprobation  ;  as  sottish 
obstinacy  against  the  counsels  of  the  word,  a  being  given  up  to  the 
spirit  of  error,  a  constant  neglect  of  means,  a  hardening  of  ourselves 
in  the  abuse  of  grace,  &c. ;  all  these  are  black  marks.  A  man  may 
recover,  but  your  soul  is  nigh  to  death ;  therefore  beware  lest  thou  be 
found  one  of  them  who  by  sin  are  ordained  to  come  to  judgment. 
Eli's  sons  hearkened  not  to  the  counsel  of  their  father,  because  the  Lord 
had  a  mind  to  slay  them. 

Thirdly,  We  are  now  come  to  that  part  of  the  description,  ungodly 
men,  ao-e/Sefr.  The  word  signifieth  without  worship,  and  is  sometimes 
applied  to  heathens  and  men  that  live  without  the  knowledge  and 
worship  of  the  true  God ;  at  other  times  to  wicked  men,  that  acknow 
ledge  the  true  God,  but  walk  unsuitably  to  their  knowledge  and  pro 
fession.  That  we  may  find  out  who  are  these  men,  let  us  see  what  is 
ungodliness,  a  sin  much  spoken  of,  but  little  known.  The  word,  as  I 
said,  signifieth  without  worship.  Worship  is  the  chiefest  and  most 
solemn  respect  of  the  creature  to  God,  and  therefore  it  is  put  for  the 
whole  subjection  and  obedience  that  we  owe  to  him,  and  when  any 
part  of  that  service,  respect,  or  honour  is  denied  or  withheld,  we  are 
guilty  of  ungodliness. 

Tha-t  pagans  and  men  out  of  the  church  are  signified  by  the  term 
ungodly,  appeareth  by  1  Peter  iv.  18,  '  If  judgment  begin  at  the 
house  of  God,  where  shall  the  wicked  and  ungodly  appear  ? '  where  the 
ungodly  are  plainly  opposed  to  the  house  of  God.  Again,  the  unjus 
tified  estate  is  expressed  by  ungodliness  ;  as  the  apostle,  when  he 
speaketh  of  the  justifying  of  Abraham  and  David,  he  gave  the  Lord 
this  title,  Rom.  iv.  5,  'God  that  justifieth  the  ungodly;'  and  so 
Christ  is  said  to  '  die  for  the  ungodly/  Eom.  v.  6.  The  reason  of 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  135 

which  expression  is,  because  the  people  of  the  Jews  were  divided  into 
three  ranks  or  sorts :  there  were  oi  ao-e/3et?,  the  ungodly  ;  oi  SifcaLoi, 
the  just;  and  oi  ayaOot,  the  good  ;  or,  to  keep  their  own  terms,  there 
were  reshagnim,  the  wicked  or  violent;  and  isidikim,  the  just;  and 
chasidim  the  good,  or  the  bountiful.  Now,  saith  the  apostle,  '  scarcely 
for  a  righteous  man  would  one  die ;'  that  is,  for  a  man  of  a  rigid  in- 
nocency  ;  but  for  '  the  good  man/  that  is,  the  bountiful,  the  useful,  '  a 
man  would  even  dare  to  die;'  but  Christ  died  for  us  when  we  were 
reshagnim,  sinners,  enemies,  &c.  Again,  more  especially,  ungodliness 
implieth  the  transgression  of  the  first  table  ;  as  Rom.  i.  18,  where  all 
sin  is  distinguished  into  acrefieiav,  ungodliness,  and  aSoclais,  unrighteous 
ness,  ungodliness  in  respect  of  duty  to  God,  and  unrighteousness  in 
respect  of  the  duty  to  men ;  and  also  where  siri  is  distinguished  into 
*  ungodliness  and  worldly  lusts,'  Titus  ii.  12.  So  that  it  chiefly  signi- 
fieth  that  part  of  sin  whereby  we  rob  God  of  his  honour,  respect,  and 
service,  established  by  the  first  table,  and  it  may  be  described  to  be  a 
not  giving  God  his  right  or  due  honour. 

To  clear  it  further,  let  me  tell  you  that  there  are  four  notions,  which 
are  the  ground  of  all  religion.  (1.)  That  God  is,  and  is  one.  (2.) 
That  God  is.  none  of  those  things  that  are  seen,  but  something  more 
excellent.  (3.)  That  God  hath  a  care  of  human  affairs,  and  judgeth 
with  equity.  (4.)  That  the  same  God  is  maker  of  all  things  without 
himself.  And  to  these  four  notions  or  principles  are  suited  the  four 
precepts  of  the  first  table.  In  the  first  we  have  God's  unity ;  in  the 
second,  God's  invisible  nature,  and  therefore  images  are  forbidden  upon 
that  ground,  Deut.  iv.  12;  in  the  third,  the  knowledge  of  human 
affairs,  even  of  men's  thoughts,  and  that  is  the  foundation  of  an  oath ; 
for  the  third  commandment  doth  principally  forbid  perjury,  and  in  an 
oath  God  is  invoked  as  a  witness,  chiefly  of  the  heart,  in  which  his 
omnisciency  is  acknowledged,  and  appealed  to  as  a  judge  and  avenger, 
in  which  his  justice  and  power  is  acknowledged.  The  next  principle, 
that  God  is  creator  and  governor  of  all  things,  is  established  by  the 
fourth  commandment ;  for  the  Sabbath  at  first  was  instituted  for  that 
purpose,  to  keep  up  the  memorial  of  the  creation  in  the  world.  Now, 
out  of  these  speculative  notions  practical®  flow  of  their  own  accord,  &c., 
that  God  is  alone  to  be  worshipped,  obeyed,  honoured,  trusted  ;  and  as 
far  as  we  set  up  other  confidences,  or  are  ignorant  of  his  excellency,  or 
deny  God  his  worship  and  service,  or  serve  him  after  an  unworthy 
manner,  superstitiously,  carelessly,  hypocritically,  or  have  gross  opinions 
of  his  essence,  or  exclude  the  dominion  of  his  providence,  or  cease  to 
invocate  his  name,  so  far  we  are  guilty  of  ungodliness. 

More  distinctly  and  closely  yet,  let  me  note  that  God  is  to  be 
acknowledged  as— (1.)  The  first  cause  ;  (2.)  The  chiefest  good  ;  (3.) 
As  the  supreme  truth  and  authority  ;  (4.)  As  the  last  end.  God  is 
to  be  honoured  as  the  first  cause,  that  giveth  being  to  all  things,  and 
hath  his  being  from  none ;  and  so  if  we  do  not  trust  in  him,  or  can 
trust  any  .creature  rather  than  God,  our  estates  rather  than  God,  or 
do  not  observe  him  in  his  providence,  the  effects  of  his  mercy,  justice, 
and  power,  or  do  not  acknowledge  his  dominion  in  all  events,  and 
sanctify  the  things  which  we  use  by  asking  his  leave  and  blessing  in 
prayer,  we  are  guilty  of  ungodliness.  Again,  God  is  to  be  acknow- 


136  AN  EXPOSITION,  WITH  NOTES,  [VEIL.  4. 

ledged  as  the  chiefest  good  ;  and  therefore,  if  we  do  not  know  him, 
often  think  of  him,  delight  in  communion  with  him,  fear  to  offend  him, 
care  to  please  him,  this  neglect  and  contempt  of  God  is  ungodliness. 
Again,  God  is  to  be  acknowledged  as  the  supreme  truth  and  authority ; 
and  therefore,  if  we  are  not  moved  with  his  promises,  threats,  counsels, 
as  the  Gentiles  were  moved  with  the  oracles  of  their  gods,  as  God's 
people  of  old,  when  that  dispensation  was  in  use,  with  a  voice  from 
heaven,  and  do  not  submit  to  him,  reverence  him  in  worship,  subject 
our  hearts  and  lives  to  his  laws,  it  is  ungodliness.  Once  more,  God  is 
the  last  end;  and  therefore,  if  in  all  acts,  spiritual,  moral,  natural,  even 
those  of  the  lightest  consequence,  we  do  not  aim  at  God's  glory,  still 
it  is  ungodliness. 

In  this  method  I  shall  endeavour  to  open  this  argument.  And  first, 
Let  us  consider  God  as  the  first  cause,  and  under  that  consideration  :— 

1.  Ignorance  is  a  branch  of  ungodliness.  I  name  it  first,  because  it 
is  the  cause  of  all  disorder  in  worship  or  conversation. 1  The  apostle 
saith,  3  John  11,  'He  that  doth  evil  hath  not  seen  God/  Right 
thoughts  of  God  are  the  fuel  which  maintaineth  the  fire  of  religion, 
which  otherwise  would  soon  decay  and  be  extinguished.  Now  gene 
rally  people  are  ignorant  of  God  ;  they  know  him  as  men  born  blind 
do  fire  ;  they  can  tell  there  is  such  a  thing  as  fire,  because  it  warmeth 
them,  but  what  it  is  they  cannot  tell.  So  the  whole  world  and  con 
science  proclaimeth  there  is  a  God.  The  blindest  man  may  see  that, 
but  they  know  little  or  nothing  of  his  essence,  as  he  hath  revealed  him 
self  in  his  word.  The  Athenians  had  an  altar,  and  the  inscription  was 
To  the  unknown  God;  and  so  do  most  Christians  go  on  in  a  track  of 
customary  worship,  and  so  worship  an  idol  rather  than  God.  So  Christ 
telleth  the  Samaritans,  John  iv.  22,  '  Ye  worship  ye  know  not  what/ 
It  is  usual  with  men  in  a  dark  and  blind  superstition  to  conform  to 
the  worship  of  their  place,  not  considering  why,  or  whom  it  is  they 
worship.  Gross  ignorance  is  a  sign  of  no  grace,  for  God  hath  no 
child  so  little  but  he  knoweth  his  father  :  Jer.  xxxi.  34,  '  They  shall  all 
know  me,  from  the  least  to  the  greatest/  Some  have  better  education 
than  others,  greater  helps  and  advantages  of  parts  and  instruction,  but 
they  all  have  a  necessary  knowledge  of  God.  Again,  gross  ignorance 
is  a  pledge  of  future  judgment :  2  Thes.  i.  7,  '  God  will  come  in  flaming 
fire,  to  render  vengeance  on  them  that  know  not  God,  and  obey  not  the 
gospel/  Many  poor  ignorant  creatures  are  harmless,  they  do  no  wrong. 
Oh !  but  they  know  not  God,  and  that  is  wrong  enough ;  God  will 
avenge  it.  To  be  ignorant  of  God  that  made  them,  is  a  matter  of 
sadder  consequence  than  you  are  aware.  By  those  that  know  not  God 
in  this  place  is  meant  pagans,  for  it  is  contradistinct  to  those  that 
obey  not  the  gospel.  But  if  there  be  vengeance  for  pagans,  who  have 
no  other  apostles  sent  to  them  but  those  natural  apostles  of  sun,  moon, 
and  stars,  and  have  no  other  books  wherein  to  study  God  but  showers 
of  rain  and  fruitful  seasons,  if  there  be  vengeance  for  them  because  they 
did  not  see  and  own  a  first  cause,  what  is  there  for  those  that  shut  their 
eyes  against  the  light  of  the  gospel  ?  Surely  to  be  ignorant  now  is  a 
greater  sin  than  we  think  of. 

1  '  Heu  primse  scelerum  causse  mortalibus  aegris, 
yaturam  nescire  Dei.' 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  137 

2.  When  we  do  not  depend  upon  him  it  is  ungodliness.     Trust  and 
dependence  is  the  ground  of  all  commerce  between  us  and  God,  and  the 
greatest  homage  and  respect  which  we  yield  to  the  Creator  and  first  cause. 
Now  when  men  trust  any  creature  rather  than  God,  their  estates  rather 
than  God,  they  rob  him  of  his  peculiar  honour.   That  there  is  such  a  sin 
appeareth  by  that,  Job  xxxi.  24  ;  '  if  I  had  made  gold  my  hope,  or  said  to 
the  fine  gold,  Thou  art  my  confidence.  If  I  rejoiced  because  my  wealth  is 
great,  and  my  hand  had  gotten  much,'  &c.  Job,  to  vindicate  himself  from 
hypocrisy,  reckoneth  up  the  usual  sins  of  hypocrites  ;  amongst  the  rest 
this  is  one,  to  make  gold  our  confidence.     Men  are  apt  to  think  it  the 
staff  of  their  lives,  and  the  stay  of  their  posterity,  and  so  their  trust 
being  intercepted,  their  hearts  are  diverted  from  God.     It  is  a  usual 
sin,  though  little  thought  of.     The  great  danger  of  riches  is  by  trust 
ing  in  them,  Mark  x.  23,  24.     When  men  are  intrenched  within  an 
estate,  they  think  they  are  safe,  secured  against  whatever  shall  happen, 
and  so  God  is  laid  aside.  Let  a  man  be  intrenched  within  a  promise,  and 
yet  he  is  full  of  fears  and  doubts  ;  but  wealth  breedeth  security,  there 
fore  '  covetousness '  is  called  '  idolatry/  Col.  iii.  5,  and  the  covetous 
man  an  idolater,  Eph.  v.  5,  not  so  much  because  of  his  love  of  money 
as  his  trust  in  money.     The  glutton  loveth  his  belly,  and  the  gratifica 
tions  of  the  appetite,  Phil.  iii.  19,  yet  he  doth  not  trust  in  his  belly 
cheer — he  thinketh  not  to  be  protected  by  it ;  and,  therefore,  though  he 
rob  God  of  his  love,  yet  he  doth  not,  as  the  covetous,  rob  God  of  his 
trust :  we  are  all  apt  to  make  such  an  idol  of  the  creature.     Poor  men, 
if  they  had  wealth,  this  were  enough  to  make  them  happy,  and  there 
fore  they  trust   in  those  which   have  it,   which    is   idolatry   upon 
idolatry.     Whence  it  is  said,  Ps.  Ixii.  9,   '  Men  of  low  degree  are 
vanity,  and  men  of  high  degree  a  lie.'     To  appearance  men  of  low 
degree   are  nothing;    but   men   of    high    degree    are   wont  to    be 
trusted  in,  and  therefore  a  lie,  because  by  a  righteous  judgment  of 
God  they  disappoint  our  trust.     But  chiefly  is  this   secret  idolatry 
incident  to  the  rich ;  though  they  do  not  pray  to  their  wealth,  or  offer 
sacrifice,  but  use  it  as  familiarly  as  any  other  thing,  yet  if  it  intercept 
their  trust  they  are  guilty  of  idolatry.     Many  that  smile  at  the  vanity 
of  Gentiles,  that  worshipped  stocks  and  stones,  and  idols  of  gold  and 
silver,  do  worse  themselves,  though  more  spiritually,  whilst  they  build 
their  happiness  and  security  upon  their  estates.    It  may  be  they  do  not 
say  to  their  riches,  Ye  shall  deliver  me,  or  to  their  gold,  Thou  art  my 
confidence.     They  do  not  use  such  gross  language  ;  for  covetous  men 
may  speak  as  basely  of  wealth  as  another  man.    They  may  say,  I  know 
it  is  but  refined  earth,  &c.,  but  their  hearts  make  it  their  only  refuge  and 
stay,  and  their  inward  thoughts  are  that  they  and  their  children  can 
not  be  happy  without  it,  which  is  a  great  sin,  a  setting  up  another 
God,  for  by  this  means  is  their  heart  withdrawn  from  the  true  God  to 
the  world,  and  kept  from  good  works,  lest  they  part  with  that  which 
is  the  staff  and  stay  of  their  lives. 

3.  When  we  do  not  observe  his  providence.      The  blind  world 
sets  up  an  idol  called  chance,  and  doth  not  acknowledge  God  at  the 
other  end  of  causes,  as  swaying  all  things  by  his  wisdom  and  power. 
(1.)  In  afflictions.     They  think  they  come  by  chance  and  ill-luck, 
1  Sam.  vi.  9,  and  Isa.  xxvi.  11 ;  as  if  instruments  and  second  causes 


138  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

did  all,  and  the  Lord  were  an  idle  spectator  and  looker-on,  and  had 
no  hand  in  all  that  befalleth  us.  Job  better,  '  The  Lord  giveth,  the 
Lord  taketh.'  He  doth  not  look  only  to  the  Chaldean,  the  Sabean, 
the  thief,  but  the  Lord.  In  all  afflictions  we  should  look  beyond  the 
creature,  and  not  complain  of  ill  fortune  and  chance,  or  stars,  or  con 
stellations,  or  anything  on  this  side  God.  (2.)  In  mercies.  It  is 
ungodliness  when  we  do  not  see  God  in  all  our  mercies.  Wicked  men 
receive  blessings,  and  never  look  up.  They  live  upon  God  every 
moment.  They  have  '  life  and  breath  and  motion/  and  hourly  main 
tenance  from  him,  and  yet  *  God  is  not  in  all  their  thoughts.'  As 
swine  raven  upon  the  acorns,  and  never  look  up  to  the  oak  from  whence 
they  fall,  so  they  look  no  higher  than  the  next  hand ;  but  God's  chil 
dren  may  be  compared  to  chickens,  that  sip  and  look  upwards.  The 
Lord  complaineth  of  Israel,  Hosea  ii.  8,  '  She  did  not  know  that  I 
gave  her  corn  and  wine  and  oil,  and  silver  and  gold/  There  cannot 
be  a  greater  sign  of  an  ungodly  spirit  than  this  unthankful  profane- 
ness.  This  is  that  which  God  expecteth  from  reasonable  creatures, 
by  way  of  homage,  that  we  should  own  him  as  author  of  all  the  good 
which  we  enjoy.  Other  creatures  live  upon  God,  but  they  are  not 
capable  of  knowing  the  first  cause  as  we  are.  Idolatry  and  atheism 
had  never  crept  into  the  world  if  men  had  considered  who  it  was  that 
gave  them  '  fruitful  seasons  and  showers  of  rain,  and  filled  their  hearts 
with  food  and  gladness/  Acts  xiv.  16, 17.  And  surely  nothing  feedeth 
piety,  and  maintaineth  a  constant  awe  of  God,  so  much  as  thinking  of 
God  every  time  we  eat  and  drink  and  enjoy  any  new  mercy  from  him. 
But  alas  !  usually  we  forget  God  when  he  remembereth  us  most.  He 
is  never  so  much  dishonoured  as  in  eating  and  drinking,  and  in  the 
plentiful  enjoyment  of  outward  comforts. 

4.  Another  part  of  ungodliness  is  when  we  do  not  acknowledge 
his  dominion  over  all  events,  sanctifying  the  things  we  use  and  under 
take  by  asking  his  leave  and  blessing.  It  is  robbery,  to  use  goods 
without  the  owner's  leave,  so  to  use  any  creature,  food,  or  physic  with 
out  '  sanctifying  it  by  the  word  and  prayer/  1  Tim.  iv.  3-5  ;  that 
is,  knowing  our  liberty  and  right  from  the  word  of  promise,  and  asking 
God's  leave  and  blessing  in  prayer ;  or  to  go  about  any  business  or 
journey,  or  fixing  our  abode  without  inquiring  at  the  oracle  ;  all  this 
is  ungodliness.  It  is  our  duty  still  to  consult  with  God  :  *  Ye  ought 
to  say,  If  the  Lord  will/  &c.,  James  iv.  15.  It  is  a  piece  of  religious 
manners.  We  forget  to  bid  ourselves  good  speed  when  we  do  not 
acknowledge  the  dominion  of  God  in  all  these  cases  :  Prov.  iii.  6,  '  In 
all  thy  ways  acknowledge  him,  and  he  shall  direct  thy  paths/  God's 
children  dare  not  resolve  upon  any  course  till  they  have  first  consulted 
with  God. 

Secondly,  God  will  be  acknowledged  as  the  chiefest  good,  and  so 
we  are  guilty  of  ungodliness : — 

1.  If  we  do  not  often  think  of  him.  If  we  did  not  want  hearts, 
we  cannot  want  objects  to  put  us  in  mind  of  God.  Ov  parcpav,  '  he  is 
not  far  from  every  one  of  us/  Acts  xvii.  27.  But  though  God  be  not 
far  from  us,  yet  we  are  far  from  God.  He  that  is  everywhere  is  sel 
dom  found  in  our  hearts.  We  are  not  so  near  to  ourselves  as  God  is 
near  to  us.  Who  can  keep  his  breath  in  his  body  for  a  minute  if  God 


YER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  139 

were  not  there  ?  He  is  within  us  and  round  about  us  in  the  effects 
of  his  power  and  goodness,  but  we  are  at  too  great  a  distance  from 
him  in  our  mind  and  affections.  How  many  trifles  occupy  our  minds  ! 
But  the  Lord  can  seldom  find  any  room  there :  '  God  is  not  in  all 
their  thoughts/  Ps.  x.  4.  Yea,  when  thoughts  of  God  rush  into  our 
minds,  they  are  like  unwelcome  guests — we  wish  to  be  rid  of  them. 
Wicked  men  abhor  their  own  thoughts  of  God,  because  the  more 
they  think  of  God  the  more  they  tremble,  as  the  devils  do.  There 
fore  the  apostle  saith,  '  They  like  not  to  retain  God  in  their  know 
ledge/  Rorn.  i.  This  is  far  from  the  temper  of  God's  children.  David 
saith,  Ps.  civ.  34,  '  My  meditation  of  him  shall  be  sweet/  It  is  the 
spiritual  feast  and  entertainment  of  a  gracious  soul  to  think  of  God. 
None  deserveth  our  thoughts  more  than  he,  and  we  cannot  put  them 
to  better  use.  He  thought  of  us  before  the  world  was,  and  still  *  great 
is  the  multitude  of  his  thoughts  to  us-ward/  Therefore  it  is  vile 
ingratitude  not  to  think  of  him  again.  When  we  hate  a  person  we 
cannot  endure  to  look  upon  him,  and  the  hatred  of  the  mind  is  showed 
by  the  aversation  and  turning  away  of  the  thoughts. 

2.  If  we   do   not   delight  in   communion  with   him,  we   do  not 
honour  him  as  the  chiefest  good.     Friends  love  to  be  often  in  one 
another's  company,  and  certainly  '  it  is  good  to  draw  nigh  to  God/  to 
preserve  an  acquaintance  between  him  and  us.     He  hath  appointed 
his  ordinances,  the  word  and  prayer,  which  are  as  it  were  a  dialogue 
and  interchangeable  discourse  between  God  and  the  creature.     In  the 
word  he  speaketh  to  us,  and  in  prayer  we  speak  unto  him.     He  con- 
veyeth  his  mind  in  the  word,  and  we  ask  his  grace  in  prayer.     In 
prayer  we  make  the  request,  and  in  the  word  we  have  God's  answer. 
Well,  then,  when  men  neglect  public  or  private  prayer,  or  oppor 
tunities  of  hearing,  they  are  guilty  of  ungodliness.     So  far  they  break 
off  communion  with  God,  especially  if  they  neglect  prayer,  which  is  a 
duty  to   be  done  at   all   times — a  sweet  diversion  which  the  soul 
enjoyeth  with  God  in  private,  a  duty  which  answereth  to  the  daily 
sacrifice.     Therefore  the  neglect  of  prayer  is  made  to  be  a  branch  of 
atheism,  Ps.  xiv.  3,  4.     When  men  are  loath  to  come  into  God's  pre 
sence,  out  of  a  love  to  ease  and  carnal  pleasures,  and  care  not  if  God 
and  they  grow  strange,  or  seldom  hear  from  one  another,  it  is  a  great 
evil.     Our  comfort  and  peace  dependeth  much  upon  frequent  access 
to  God.     So  when  family  worship,  when  that  is  neglected,  God  is  not 
honoured  as  the  chiefest  good :  the  heathens  are  described  to  be  '  the 
families  that  call  not  on  God's  name,'  Jer.  x.  25.     In  many  places 
from  one  end  of  the  week  to  the  other  there  is  no  prayer  and  worship 
in  the  family,  and  so  the  house,  which  should  be  a  church,  is  made  a 
stye.     Not  a  swine  about  their  houses  but  is  attended  morning  and 
evening,  and  yet  they  can  find  no  time  for  the  solemn  invocation  of 
the  name  of  God.     What. are  they  better  than  heathens? 

3.  If  we  do  not  fear  to  offend  him.     God  will  be  served  with  every 
affection.     Love  is  of  use  in  the  spiritual  life,  and  so  is  fear :  2  Cor. 
vii.  1,  *  Perfecting  holiness  in  the  fear  of  God/     Love  sweeteneth  duties, 
and  fear  maketh  us  watchful  against  sin  :  love  is  the  doing  grace, 
Gal.  v.  6,  and  fear  is  the  conserving  grace,  Jer.  xxxii.  40.     We  have 
cause  to  walk  in  God's  ways,  because  we  are  always  under  his  eye. 


140  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

Love  is  necessary,  that  we  may  keep  God  always  in  our  hearts ;  and 
fear,  that  we  may  keep  him  always  in  our  eye :  both  of  them  are  of 
great  use ;  but  fear  we  now  speak  of,  which  is  the  true  internal  root 
of  all  obedience  and  worship,  Eccles.  xii.  13.  When  there  is  such 
a  settled  disposition  of  heart  as  that  we  dare  not  grieve  him  nor  affront 
him  to  his  face — as  Ahasuerus  said,  '  Will  he  force  the  queen  before 
my  face  ?' — God  is  much  honoured.  But  now  when  we  are  secure  and 
careless,  and  forget  God,  and  can  sin  freely  in  thought  and  foully  in 
act  without  remorse,  it  is  ungodliness.  Fear  is  a  grace  of  con 
tinual  use :  we  cannot  be  always  praising  God,  worshipping  God,  and 
employed  in  acts  of  special  communion  with  him,  yet  we  must  be 
always  fearing  God :  *  Be  thou  in  the  fear  of  God  all  the  day  long/ 
Prov.  xxiii.  17 ;  and  elsewhere,  *  Blessed  is  he  that  feareth  always/ 
Prov.  xxviii.  14.  A  man  hath  done  with  his  devotion  in  the  morning, 
but  he  hath  not  done  with  God ;  we  should  think  of  him,  and  re 
member  that  his  eye  is  upon  us,  all  the  day  long :  we  must  rise  in  the 
fear  of  God,  walk  in  the  fear  of  God,  trade,  eat,  drink  in  the  fear  of 
God,  Jude  12.  Some  graces  are  as  the  lungs,  never  out  of  use  and 
exercise.  More  especially  must  fear  be  active  when  temptations  and 
corruptions  arise ;  we  must  argue  as  Joseph,  Gen.  xxxix.  9. 

4.  If  we  do  not  care  to  please  him.  An  ungodly  man  thinketh 
of  nothing  less  than  pleasing  God  ;  he  neither  careth  to  know  his 
ways,  nor  to  walk  in  them  ;  they  are  'willingly  ignorant/  2  Peter  iii, 
5.  They  do  not  search,  that  they  may  not  practise,  and  so  err  not  in 
mind,  but  heart :  '  We  desire  not  the  knowledge  of  thy  ways,'  Job 
xxi.  14.  They  have  not  a  mind  to  know  that  which  they  have  not  a 
mind  to  do,1  as  those  that  would  sleep  shut  the  curtains  to  keep  out 
the  light.  A  godly  man  is  always  approving  what  is  the  will  of  God, 
Kom.  xii.  2,  and  Eph.  v.  10-17  ;  he  practiseth  what  he  knoweth,  and 
is  still  searching  that  he  may  know  more,  as  willing  always  to  be 
more  useful  for  God.  What  have  I  to  do  more  ? 

Thirdly,  God  will  be  acknowledged  as  the  supreme  truth  and 
authority,  and  then,  if  we  are  not  moved  with  promises,  threats, 
counsels,  as  with  the  the  words  of  the  great  God,  if  we  do  not  yield 
him  reverence  in  his  worship,  and  subject  our  hearts  and  lives  to  his 
laws,  it  is  ungodliness. 

1.  We  must  receive  the  counsels  of  his  word  with  all  regard  and 
reverence,  for  that  is  to  receive  it  *  as  the  word  of  God/  1  Thes.  ii.  13. 
Heathens  received  the  oracles  of  their  gods,  and  were  much  moved ; 
we  can  drowsily  hear  of  the  great  things  of  salvation,  of  heaven,  and 
the  death  of  Christ,  and  the  covenant  of  grace,  &c.,  and  are  not  moved, 
no  more  moved  than  with  a  fable  or  dream.     If  a  man  should  make 
another  an  offer  of  a  thousand  pounds  for  a  trifle,  and  he  should  not 
accept   it.  you  would  not   say  it  was  because  he  prized  the  trifle 
more — that  is  improbable,  but  because  he  did  not  believe  the  offer  ;  so 
when  God  offereth  heaven  upon  such  terms  as  he  doth,  we  do  not 
honour  him  as  the  eternal  truth,  but  count  him  a  liar,  1  John  v.  10, 
or  else  we  would  not  neglect  the  offer. 

2.  We  must  yield  him  reverence  in  his  worship.     God  is  said, 
Ps.  Ixviii.  35,  to  be  *  terrible  in  the  holy  places  :'  he  is  not  only  terrible 

1 '  Nolentes  audire  quod  auditum  darnnare  non  possunt,"  &c. — Tertul.  in  Apol. 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  141 

in  the  high  places  of  the  field,  where  he  executeth  his  dreadful  judg 
ments,  or  in  the  depths  of  the  sea,  where  the  wonders  of  the  Lord  are 
seen,  but  terrible  in  the  holy  places,  where  his  ordinances  are  dispensed, 
because  there  his  holiness,  which  is  the  astonishing  attribute,  is  most 
seen  and  remembered.  We  do  not  come  to  him  as  the  supreme 
Majesty  when  we  do  not  come  with  awful  apprehensions :  God  is 
dreadful  there  where  he  is  most  comfortable :  Deut.  xxviii.  58,  *  That 
thou  mayest  fear  this  glorious  and  fearful  name,  the  Lord  thy  God/ 
To  have  God  for  our  God  is  the  ground  of  all  our  comfort  and  hope, 
and  yet  it  is  a  glorious  and  fearful  name.  In  Mai.  i.  14,  the  Lord 
urgeth  two  arguments  why  we  should  worship  him  with  reverence ; 
one  is,  *  I  am  a  great  king,  saith  the  Lord  of  hosts  ;;  the  other  is, '  My 
name  is  dreadful  among  the  heathen ; '  implying  in  the  first,  that  care 
less  and  rude  addresses  to  him  are  a  kind  of  a  lessening  his  majesty ; 
they  do  not  come  to  him  as  a  great  king,  and  do  as  much  as  in  them 
lieth  go  about  to  persuade  the  world  that  he  is  not  the  God  that  he  is 
taken  to  be,  so  great,  so  terrible,  and  glorious.  The  next  argument  is 
taken  from  his  respect  among  the  heathens,  that  know  him  by  common 
providence ;  they  that  have  but  a  glimpse  of  his  glory,  that  know  least 
of  his  glory,  yet  know  enough  to  fear  him  and  reverence  him.  There 
fore  take  heed  of  serving  him  in  a  loose  and  perfunctory  manner; 
you  dishonour  God  exceedingly  else,  even  then  when  you  come  to  give 
honour  to  him. 

3.  There  must  be  a  willing  subjection  of  our  hearts  and  lives  to 
his  laws.  It  must  be  a  subjection  of  the  heart ;  God's  authority  is 
never  more  undermined  than  by  a  mere  '  form  of  godliness/  2  Tim. 
iii.  5.  It  is  the  greatest  ungodliness  that  can  be,  for  you  rob  the  Lord 
of  his  dominion  over  the  conscience.  Hypocrisy  is  a  practical  blas 
phemy  :  '  I  know  the  blasphemy  of  them/  &c.,  Rev.  ii.  9.  The  life 
also  must  be  subject  to  God,  by  a  conformity  to  his  laws.  Men  hate 
God  as  a  lawgiver,  they  love  him  as  a  giver  of  blessings.  It  is  the 
disposition  of  all  that  they  would  live  at  large,  and  have  no  God  to 
call  them  to  an  account.  Thoughts  that  strike  at  the  being  of  God, 
and  doctrines  of  liberty,  are  welcome  to  a  carnal  heart ;  it  is  pleasing 
to  think  if  there  were  no  God,  to  hear  that  there  is  no  law  ;  no  sug 
gestions  are  more  catching.  The  life  must  be  conformed  to  God's  laws, 
for  he  will  be  honoured  in  our  conversations,  as  well  as  have  his  throne 
set  up  in  our  consciences.  It  is  the  glory  of  a  commander  to  be  obeyed : 
'  I  say  to  one,  Go,  and  he  goeth,  and  to  another,  Come,  and  he  cometh/ 
God  looketh  for  glory  from  you  in  this  kind  ;  he  will  have  all  the  world 
know  that  his  servants  are  at  his  beck,  that  he  '  hath  called  you  to  his 
foot/  Isa.  xli.  2,  'the  righteous  from  the  east,  he  called  him  to  his  foot ; ' 
that  is,  to  go  to  and  fro  at  his  command :  if  he  say  Go,  they  go ;  if  he  saith 
Come,  they  come  ;  these  are  the '  people  framed  for  his  praise/  He  can 
bid  them  do  nothing  but  they  are  ready  to  do  it  with  the  loss  of  all. 

Fourthly,  God  will  be  honoured  as  the  utmost  end ;  and  so  if  in  all  acts, 
natural,  moral,  spiritual,  we  do  not  aim  at  his  glory,  we  are  guilty  of 
ungodliness.  In  acts  natural,  and  matters  of  the  least  consequence,  we 
must  have  a  supernatural  aim  :  1  Cor.  x.  31,  *  Whether  ye  eat  or  drink, 
or  whatsoever  you  do,  do  all  to  the  glory  of  God/  If  I  take  a  meal,  I 
must  have  an  aim  at  God's  glory  in  it ;  in  civil  acts,  and  duties  of 


142  AN  EXPOSITION,  WITH  NOTES,  [YER.  4, 

mutual  commerce,1  all  must  be  done  as  in  and  to  the  Lord,  Eph.  v. 
22;  vi.  1,  5-7.  We  are  to  walk  in  our  relations  so  as  God  may 
have  honour.  In  spiritual  acts  of  prayer,  praise,  and  worship,  yea,  the 
whole  ordination  of  the  spiritual  life  must  be  unto  God :  '  I  live  unto 
God,'  Gal.  ii.  20.  All  the  motions  and  tendencies  of  the  soul  look 
that  way.  This  is  the  difference  between  holiness  and  godliness ;  holi 
ness  more  properly  implieth  a  conformity  to  the  law,  and  godliness  an 
aim  of  the  soul  to  exalt  God ;  and  so  they  are  propounded  as  distinct, 
2  Peter  iii.  11,  '  What  manner  of  persons  ought  we  to  be  in  all  holi 
ness  and  godliness  of  conversation  ?  '  Well,  then,  look  to  your  aims  ; 
and  in  eating  and  drinking  you  set  up  Moloch,  it  is  a  meat-offering 
and  drink-offering  to  appetite,  if  you  do  not  aim  at  God's  glory.  So 
in  traffic  ;  if  you  merely  regard  wealth,  you  are  a  consecrated  priest  to 
mammon.  In  these  ordinary  actions  of  eating,  drinking,  trading,  you 
may  be  guilty  of  idolatry  before  you  are  aware,  and  may  set  up  the 
belly,  Phil.  iii.  19,  or  mammon,  Mat.  vi.  24,  in  God's  stead  ;  nay,  in 
your  very  desires  of  grace  your  ultimate  aim  must  not  be  self.  We 
are  *  accepted  in  the  beloved,  to  the  praise  of  his  glorious  grace,'  Eph. 
i.  6.  And  in  actions  most  sacred  it  is  dangerous  to  look  a-squint ;  it 
is  to  put  dung  in  God's  own  cup,  when  we  make  worship  a  stale  to  our 
own  ends.  In  short,  the  Lord  hath  given  many  things  to  the  creature, 
that  only  which  he  hath  reserved  to  himself  is  his  glory ;  therefore  he 
taketh  it  ill  to  be  robbed  of  that. 

Thus  I  have  showed  you  the  several  kinds  of  ungodliness.  Some  are 
more  refined,  some  more  gross,  but  all  naught.  The  worst  sort  is, 
when  we  do  contemptuously  slight  his  providence,  and  disobey  his 
laws,  hardening  ourselves  '  yet  more  and  more/  as  Ahaz  did,  though  the 
Lord  had  exercised  him  with  sharp  afflictions,  and  living  in  open  irre- 
ligion  and  despite  of  God,  casting  off  yoke  after  yoke,  till  at  length 
we  have  outgrown  the  heart  of  a  man,  fearing  neither  God  nor  men. 

Use.  Well,  then,  if  we  would  not  be  counted  ungodly,  let  us  take 
heed  of  all  these  sins. 

1.  How  else  will  ye  look  God  in  the  face  at  the  day  of  judgment  ? 
'  The  ungodly  shall  not  stand  in  judgment/  Ps.  i.  5 ;  that  is,  so  as  to 
be  able  to  plead  their  cause,  and  lift  up  the  head,  though  they  shall  rise 
again  and  receive  their  sentence  ;  therefore  ill  rendered  by  the  Vulgar, 
non  resurgunt;  yet  they  shall  have  no  boldness,  but  hang  their  guilty 
heads  for  shame  in  that  day  ;  the  day  of  judgment  is  appointed  on  pur 
pose  to  '  take  vengeance  of  ungodly  persons/  see  Jude  15.    It  is  the  day 
wherein  God,  that  is  now  withdrawn  within  the  curtain  of  the  heavens, 
cometh  forth  to  manifest  himself  to  the  terror  of  all  ungodly  ones. 

2.  There  were  great  judgments  inflicted  upon  them  in  this  world. 
The  flood  swept  away  '  the  world  of  the  ungodly/  2  Peter  ii.  5,  and  1 
Peter  iv.  18,  '  Where  shall  the  sinner  and  the  ungodly  appear  ?'    The 
Lord's  jealousy  for  his   honour   is   very  great,   and  therefore  none 
shall  smart  so  sorely  as  the  ungodly  person.     It  is  said,  Isa,  lix.  17, 
'  He  putteth  on  jealousy  as  a  cloak  ;•'  the  cloak  is  man's  upper  gar 
ment,  which  is  most  visible  ;  there  is  nothing  so  visible  in  God's 
providence  as  his  jealousy  for  his  honour ;  there  is  no  sin  robs  God  of 
his  honour  so  much  as  ungodliness  ;  so  it  is  said,  Exod.  xxxiv.  14, 

1  '  Virtutes  et  vitia  non  officiis  distinguuntur  sed  finibus.' 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  143 

that . '  jealousy  is  his  name/  The  name  of  a  thing  is  the  note  of 
distinction  by  which  it  is  known  and  differenced  from  all  other  things 
either  of  the  same  or  another  kind ;  so  God's  jealousy  against  those 
that  rob  him  of  his  honour  differenceth  him  from  all  the  gods  of  the 
world.  The  gods  of  the  heathens  were  good-fellow  gods,  and  could 
endure  rivals  and  co-partners ;  but  this  the  Lord  doth  severely  punish ; 
none  have  fallen  under  the  weight  of  his  vengeance  so  much  as  they 
that  deny  their  respects  to  him,  and '  go  on  whoring  after  another  God.' 

3.  It  is  the  great  aim  of  the  gospel  to  prevent  ungodliness,  by 
discovering  more  of  God  than  was  known  before,  and  by  rinding  out  a 
way  how  the  notions  of  God  might  be  kept  inviolable,  and  how  we  might 
come  to  the  enjoyment  of  God,  and  yet  God  suffer  no  loss  of  honour; 
therefore  the  gospel  is  called  '  the  mystery  of  godliness,'  1  Tim.  iii.  16, 
and  a  '  doctrine  according  to  godliness/  1  Tim.  vi.  3.     Men  might 
be  ungodly  at  a  cheaper  rate  than  now  they  can  in  these  days  of 
the    gospel:    now   we  have  more  means  to  know  God,  and  more 
obligations  to   respect  God,   more  clear  and  certain  notions  of  his 
excellency  and  glory. 

4.  Ungodliness  is  the  root  of  all  irregular  courses.     Abraham  was 
afraid  of  himself  in  Gerar.     Why  ?     '  The  fear  of  God  is  not  in  this 
place/  Gen.  xx.  11.     Godliness  is  the  great  bulwark  of  laws  and  all 
honest  discipline ;  subjects  are  not  afraid  of  princes,  nor  princes  of 
subjects,  where  the  fear  of  God  prevaileth  :   there  can  be  no  true 
honesty  without  piety.     The    first  part   of  the   law  provideth   for 
respects  to  God,  as  being  the  proper  foundation  of  the  second,  which 
containeth  respects  to  our  neighbour.     Often  it  cometh  to  pass  by 
God's  just  judgment  that  spiritual  wickedness  is  punished  with  civil ; 
see  Hosea  iv.  12,  13  ;  and  where  men  are  not  tender  of  God's  interests 
they  do  also  encroach  upon  civil  rights  and  freedoms. 

Means  and  directions  are  these : — (1.)  Purge  the  heart  from  prin 
ciples  of  ungodliness.  There  are  many  gross  maxims  ingrafted  in 
man's  heart ;  as  that  it  is  folly  to  be  precise  ;  that  it  was  better  when 
there  was  less  knowledge ;  that  it  is  in  vain  to  serve  God  ;  that 
thoughts  are  free ;  if  we  carry  it  fair  before  men  we  need  trouble  our 
selves  no  further ;  when  men  do  their  best,  petty  sins  are  not  to  be 
stood  upon ;  that  religion  is  but  a  notion  and  fancy,  the  gospel  a 
golden  dream,  &c.  That  such  principles  are  within  us  appeareth  by 
the  sottishness  of  our  practices  and  course  of  living ;  for  actions  are 
the  best  image  of  our  thoughts,  and  these  are  purged  away  by  waiting 
upon  the  word,  which  '  disco vereth'  them,  Heb.  iv.  12,  and  layeth  in 
good  principles,  Ps.  cxix.  9,  by  which  means  they  are  destroyed. 
(2.)  Suppress  all  ungodly  thoughts  as  soon  as  they  do  arise,  as  that 
'  there  is  no  God/  Ps.  xiv.  1.  Shame  may  lay  a  restraint  upon  the 
tongue,  but  the  heart  is  ever  casting  up  such  a  thought  as  this  is  : 
so  that  God  is  not  so  harsh  but  we  may  take  a  little  liberty  in  sin 
ning,  see  Ps.  1.  21  ;  or  that  he  taketh  no  notice  of  what  we  speak  or 
do ;  he  '  cannot  see  through  the  dark  clouds/  Job  xxii.  12,  13.  When 
any  such  thoughts  rush  into  your  mind,  check  them  and  actually 
rebuke  them,  lest  they  settle  into  a  rooted  atheism.  (3.)  Mortify  vile 
affections  :  the  judgment  is  tainted  by  the  contagion  of  lusts,  as  a  foul 
stomach  sendeth  up  fumes  and  gross  vapours  into  the  head ;  and  so 


144  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

the  principles  of  godliness  do  quickly  suffer  an  eclipse :  {  The  pure  in 
heart  see  most  of  God/  Mat.  v.  8.  In  fenny  countries  the  air  is 
seldom  clear ;  so  in  hearts  that  lie  under  the  power  of  brutish  lusts, 
there  are  seldom  clear  and  distinct  thoughts  of  God.  (4.)  Keep  close 
to  God's  institutions ;  these  keep  up  his  presence  and  memorial  in 
the  world,  and  so  are  the  best  preservative  of  godliness ;  false  worships 
are  full  of  ceremonies  which  darken  the  nature  of  God.  Images 
beget  a  gross  opinion  of  God :  no  wonder  if  people  grow  blockish 
that  worship  God  in  a  senseless  stock  or  stone.  Varro  in  Austin 
observed,  that  those  that  first  invented  images  did  but  increase  error, 
and  take  away  all  fear  of  religion.  God  knoweth  what  is  best  for 
himself,  and  how  by  his  own  institutions  to  keep  up  the  repute  of  his 
nature  and  essence  :  when  man  presumeth  to  be  wiser  than  God,  and 
leaveth  the  certainty  of  God's  institutions  for  additions  and  innova 
tions  of  Our  own,  that  please  us  better,  because  they  have  \6yov 
cro(/>ia?,  'A  show  of  wisdom,'  Col.  ii.  22,  23,  all  religion  goeth  to 
wrack.  (5.)  Let  us  often  '  exercise  ourselves  unto  godliness,'  1  Tim. 
iv.  7.  Delight  to  give  to  God  the  honour  due  to  him,  love,  delight, 
fear ;  to  worship  him  often,  to  do  all  things  as  aiming  at  his  glory. 

Fourthly,  The  next  clause  in  the  description  of  these  seducers  is  that,  • 
turning  the  grace  of  our  God  into  wantonness.  Where  you  may  take 
notice — (1.)  Of  their  filthiness  and  brutish  course  of  life,  implied  in  the 
wordwantonness,  in  the  original  ao-eA/yeta,  a  wordproper  to  luxury  and  the 
impurities  of  lust ;  it  is  derived  from  alpha,  an  augmentative  particle, 
and  Selga,  the  name  of  a  town  in  Pisidia,  saith  Suidas,  whose  inhabitants 
were  infamous  for  sodomy,  and  weakening  nature  by  such  prodigious 
filthiness  as  is  not  fit  to  be  named  among  saints  ;  and  the  persons  here 
noted  the  school  of  Simon.  The  Nicolaitans,  the  Gnostics,  and  other 
impure  heretics  of  that  age  were  for  promiscuous  commixtures,  and 
the  free  use  of  their  fellow  creatures  (as  some  carnal  wretches  in  our 
own  age  have  learned  to  speak),  without  any  respect  to  conjugal  rela 
tion,  and  those  restraints  which  God  and  nature  and  all  civil  nations 
have  laid  upon  the  lusts  of  man,  as  if  men  should  use  no  more  dis 
tinction  and  confinement  than  the  beasts ;  yea,  gave  up  themselves  to 
all  manner  of  unnatural  lust,  as  in  the  process  of  this  epistle  we  shall 
more  fully  discover.  (2.)  The  occasion  and  encouragement  of  this 
wantonness,  which  doubleth  the  iniquity  of  it,  is  the  grace  of  God, 
by  which  is  meant  the  gospel,  which  is  called  '  the  grace  of  God,'  as 
Titus  ii.  11,  '  The  grace  of  God  hath  appeared  unto  us,  teaching  us/ 
&c. ;  and  in  the  gospel  chiefly  they  abused  the  doctrine  of  Christian 
liberty  and  free  justification  by  Christ ;  this  is  primarily  intended.  You 
may,  by  analogy,  enlarge  the  expression  to  comprise  all  those  other 
doctrines  which  libertines  are  apt  to  abuse ;  yea,  those  gracious 
providences  which  wicked  men  do  convert  into  fuel  and  nourishment 
for  their  sins.  (3.)  The  manner  how  so  excellent  a  thing  as  the  grace 
of  God  was  made  pliable  to  so  vile  a  purpose,  for  a  man  would  wonder 
that  things  at  so  great  and  infinite  a  distance  as  the  grace  of  God  and 
filthy  lusts  should  ever  be  brought  to  cast  an  aspect  upon  one  another. 
That  is  showed  in  the  word  turning,  in  the  original  //.erart^eWe?, 
wresting,  transferring  from  its  proper  use.  They  offered  violence  to  the 
doctrine  of  grace,  that  it  might  be  conscious  to  such  a  monstrous  birth 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  14.5 

and  production  as  filthy  lusts  and  carnal  pleasures.  (4.)  You  have  a 
hint  of  the  reason  why  the  apostle  writeth  against  them  with  such  a 
zealous  indignation  in  that  word  our  ;  as  if  he  said,  That  grace,  whose 
sweetness  we  have  tasted,  whose  power  we  have  felt ;  of  that  God  who 
hath  been  so  kind  to  us  in  Christ,  whose  glory  we  are  bound  to  promote. 
Shall  we  see  our  God,  and  that  grace  upon  which  all  our  hopes  stand, 
to  be  abused  to  such  an  unclean  use  ? 

From  the  words  thus  opened  I  observe  : — 

Obs.  1.  That  the  gospel  and  grace  of  God  in  itself  is  not  pliable  to 
carnal  purposes,  yieldeth  no  carnal  conclusions.  They  turn  it,  saith 
the  apostle  ;  there  is  no  such  thing  gotten  out  of  the  gospel  without 
wresting,  and  till  the  art  of  a  deceiver  hath  passed  upon  it.  I  shall 
prove  the  point  by  three  arguments. 

1.  From  the  constitution  of  the  gospel.    It  yieldeth  no  leave  to  sin, 
but  liberty  to  serve  God :  this  is  the  great  design  of  it.     Christ  came 
not  to  reconcile  God  and  our  sins  together,  but  God  and  our  persons ; 
to  reconcile  our  persons  and  destroy  our  sins ;  not  to  free  us  from  the 
law,  but  sin  ;  to  free  us  from  the  service  of  the  devil,  1  John  iii.  8,  not 
from  the  service  of  God  ;  in  short,  he  came  not  to  make  the  law  less 
strict,  or  sin  less  odious,  or  us  less  holy ;  for  perfection  of  the  law  was 
never  so  clearly  known  as  since  the  coming  of  Christ,  see  Mat.  v.,  and 
sin  was  never  so  odious  as  since  the  abundance  of  grace.     They  under 
the  law  sinned  at  a  cheaper  rate  than  we  can,  because  they  did  not  sin 
against  so  much  love  and  kindness,  see  Heb.  ii.  2,  3  ;  neither  could 
Christ  come  to  make  us  less  holy,  or  to  dispense  with  our  care  of  holi 
ness,  for  then  he  should  come  to  deface  the  image  of  God,  and  make  us 
more  unlike  God,  which  would  not  be  a  privilege  but  a  burden  to  the 
new  creature.    Freedom  frcm  wrath  and  hell  is  a  privilege,  but  freedom 
from  duty  and  obedience  is  no  privilege.    In  the  gospel  there  is  pardon 
for  failings,  but  not  to  encourage  us  in  our  failings,  but  our  duties. 
We  were  never  so  much  obliged  to  duty  as  since  the  gospel,  because 
now  we  have  more  help  and  more  advantages,   stronger  motives  and 
greater  encouragements.     If  we  look  backward,  we  are  bound  in  point 
of  gratitude  to  serve  the  Lord,  being  redeemed  hereunto  by  the  blood 
of  Jesus  ;  if  we  look  forward,  we  are  encouraged  by  the  hopes  of  eternal 
life.      The  law  could  not  persuade  by  such  arguments  as  the  gospel 
doth  ;  there  is  more  of  the  rule  known,  more  of  the  Spirit  poured  out 
to  give  us  help  to  observe  it.     So  that  from  this  short  abridgment  of 
larger  discourses,  it  appeareth  that  the  great  design  of  the  gospel  is  to 
make  us  more  like  God,  and  to  free  us  from  the  slavery  of  the  devil, 
that  we  may  be  better  servants  and  subjects  to  God. 

2.  There  are  frequent  and  constant  dissuasives  from  this  perverting 
our  liberty  in  Christ  to  the  service  of  any  fleshly  design.     The  Spirit 
of  God  foresaw  how  corrupt  nature  in  us  would  tempt  us  to  abuse  our 
privileges  to  an  evil  purpose ;  yea,  many  had  already  attempted  it  in 
the  apostles'  days,  as  the  sect  of  the  Nicolaitans,  the  school  of  Simon, 
and,  after  them,  the  Gnostics  and  Basilicans,  who,  under  colour  of 
evangelical  liberty,  gave  up  themselves  to  lawless  and  brutish  prac 
tices  (as  before  was  hinted) ;  therefore,  by  way  of  prevention,  dissuasives 
are  very  frequent  everywhere  ;  as  Rom.  vi.  1,  '  What  shall  we  say  then? 
Shall  we  continue  in  sin  that  grace  may  abound  ?     God  forbid.'    As 

VOL.  v.  K 


146  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

if  he  had  said,  You  will  not  want  such  corrupt  teachers,  nay,  your 
hearts  will  be  marvellous  apt  to  frame  such  kind  of  consequences  and 
conclusions ;  but  reject  them  with  indignation.  So  Gal.  v.  13,  '  You 
are  called  to  liberty ;  only  use  not  your  liberty  as  an  occasion  to  the 
flesh.'  Christ  hath  done  his  part,  purchased  glorious  privileges  for 
you ;  only  take  you  heed  that  you  do  not  abuse  them ;  your  base 
hearts  are  apt  enough.  So  1  Peter  ii.  16,  'As  free,  but  not  using  your 
liberty  as  a  cloak  of  maliciousness.'  Freedom  by  Christ  will  be  an 
unfit  cover  and  pretence  for  so  vile  a  practice. 

3.  Because  in  the  gospel  itself  there  are  quite  contrary  inferences 
and  conclusions  from  those  which  flesh  and  blood  would  draw  from 
the  gospel.  As  to  instance,  in  anything  wherein  the  gospel  hath  been 
abused,  to  three  ends  hath  it  been  abused — to  looseness,  laziness,  licen 
tiousness.  Now,  you  shall  see  the  word  carrieth  things  in  a  quite 
contrary  way  to  what  carnal  men  do.  To  looseness  :  men  have  been 
the  more  loose  and  careless,  because  grace  hath  abounded  in  the  dis 
coveries  of  the  gospel ;  but  the  apostle  disdaineth  it,  as  a  most  abhor 
rent  and  strange  conclusion  from  gospel  principles :  Rom.  vi.  1,  *  Shall 
we  continue  in  sin  that  grace  may  abound  ?  God  forbid/  Mr)  ^kvouro^ 
do  not  cherish  such  a  vile  and  unworthy  thought ;  the  gospel  teacheth 
quite  contrary;  see  Titus  ii.  11,  12;  not  wantonness,  but  weanedness, 
4  to  deny  ungodliness  and  worldly  lusts.'  So  see  Kom.  vi.  16,  and  2 
Cor.  vii.  1.  A  bee  gathereth  honey  thence  from  whence  a  spider 
sucketh  poison.  Again,  to  laziness :  men  are  apt  to  lie  down  upon 
the  bed  of  ease,  and  say  Christ  must  do  all,  and  so  exclude  all  use  of 
means  and  the  endeavour  of  the  creature.  This  is  a  foul  abuse ;  for 
the  scripture  inferreth  thence  the  care  and  work  of  the  creature,  be 
cause  God  doth  all,  Phil.  ii.  12,  13,  *  Work  out  your  salvation  with 
fear  arid  trembling,  for  it  is  God  worketh  in  you  both  to  will  and  to 
do/  We  must  the  more  humbly  wait  upon  God  in  the  use  of  ordi 
nances,  because  all  dependeth  upon  his  assistance.  Again,  to  licen 
tiousness  :  men  have  interpreted  freedom  by  Christ  in  such  a  perverse 
sense  as  to  cast  off  obedience  to  civil  powers,  either  to  masters  in  the 
family,  or  to  magistrates  in  the  commonwealth;  whereas  the  word 
calleth  for  these  duties  upon  this  very  ground,  because  we  are  made 
free  by  Christ,  that  is,  more  ready  and  apt  to  discharge  the  duty  we 
owe  to  God  and  man :  in  this  sense  it  is  said,  1  Cor.  vii.  22,  that  '  a 
servant  is  the  Lord's  freeman  ;'  and  1  Peter  ii.  16,  '  Obey  governors  as 
free,  but  as  servants  of  the  Lord.'  Christianity  giveth  us  a  greater 
aptness,  layeth  on  us  a  greater  engagement,  the  bond  of  conscience ; 
so  that  there  is,  as  Salvian  speaketh,  in  maxima  Ubertate  minima 
licentia,  a  great  deal  of  liberty  by  Christ,  and  yet  the  strongest  engage 
ment  to  service  that  may  be. 

Let  us  now  apply  the  point. 

Use  1.  It  serveth  to  inform  us,  in  the  first  place,  that  carnal  men 
are  ill  skilled  in  consequences ;  from  the  very  gospel  would  they  draw  a 
liberty  to  sin,  than  which  from  such  premises  no  conclusion  can  be  more 
strange  ;  it  is  well  worth  the  observing  to  note  the  different  arguings 
in  scripture  from  the  same  principles,  as  see  some  instances  ;  compare 
1  Cor.  vii.  29  with  1  Cor.  xv.  32 :  the  principle  in  both  places  is,  '  The 
time  is  short/  Now,  the  apostle  in  the  former  place  draweth  from 


VER.  4.J  UPON  THE  EPISTLE  OF  JUDE.  147 

it  conclusions  of  strictness,  temperance,  and  mortification :  '  Let  us 
use  the  world  as  if  we  used  it  not/  &c.  But  in  the  latter  the  dissolute 
epicure  argueth  quite  otherwise,  '  Let  us  eat  and  drink,  for  to-morrow 
we  shall  die ;'  a  quite  different  conclusion  from  the  same  principle. 
So  here,  grace  aboundeth  ;  let  us  be  much  in  duty,  saith  the  spiritual 
man ;  let  sin  abound,  saith  the  carnal.  Again,  compare  2  Sam.  vii.  2 
with  Hag.  i.  2 :  'I  dwell  within  a  house  of  cedar,'  saith  David,  '  but  the 
ark  of  God  dwelleth  within  curtains.'  Surely  I  should  have  had  more 
care  of  the  ark  of  God,  now  God  hath  built  me  such  a  stately  palace. 
But  they  in  Haggai,  we  '  dwell  in  ceiled  houses,'  therefore  '  the  time 
to  build  the  Lord's  house  is  not  come ;'  so  they  might  live  in  pomp 
and  ease,  they  little  cared  how  matters  went  with  God's  house.  Once 
more,  1  Sam.'  iii.  18,  '  It  is  the  Lord ;  let  him  do  what  seemeth  him 
good :'  he  argueth  from  thence  to  meekness  and  a  submissive  patience. 
But  now  compare  2  Kings  vi.  33,  *  This  evil  is  from  the  Lord ;  why 
should  I  wait  upon  him  any  longer  ? '  From  the  same  principle  he 
argueth  himself  into  a  murmuring  and  fit  of  impatience.  Thus  carnal 
men  are  always  out  in  their  reasonings  :  '  A  parable  in  a  fool's  mouth,' 
saith  Solomon,  '  is  like  a  thorn  in  the  hand  of  a  drunkard,'  Prov.  xxvi. 
9.  When  the  spirits  are  disturbed  by  excess  of  drink,  men  have  not 
an  even  touch,  and  so  when  they  would  use  a  thorn,  or  any  sharp  thing, 
they  wound  and  gore  themselves ;  so  do  wicked  men,  being  besotted 
with  lusts,  argue  falsely  from  the  grace  and  the  holy  principles  of  the 
word  to  their  own  destruction. 

Use  2.  Again,  it  serveth  for  caution ;  when  you  meet  with  such  base 
inferences  from  evangelical  principles,  do  not  blame  the  gospel,  or  the 
ministry  and  dispensation  of  the  gospel. 

1.  Not  the  gospel,  as  if  it  were  not  clear  enough,  or  faithful  enough, 
or  wary  enough.     Such  thoughts  are  wont  to  haunt  us  when  we  see 
gross  errors  creeping  under  a  shelter  and  pretence  of  scripture :  foolish 
men  would  give  laws  to  heaven ;  we  think  Qod  should  speak  more 
plainly,  as  if  the  Lord  should  make  a  sun  for  them  to  see  that  shut 
their  eyes :  vain  man  will  stumble  in  God's  plainest  ways ;  should  things 
be  never  so  clearly  carried,  a  perverse  apprehension  would  make  them 
obscure.     Parables  (which  are  the  liveliest  and  most  sensible  repre 
sentations  of  things)  hardened  the  Pharisees,  Mark  iv.  11,  12.    If  men 
ruin  themselves  by  their  own  false  logic,  we  should  not  therefore  accuse 
God.     They  that  have  a  mind  to  fall  shall  not  want  a  stone  of  stum 
bling  ;  they  that  will  only  be  feasted  with  comforts,  no  wonder  if  they 
contract  a  spiritual  sickness,  and  undo  their  souls  by  a  misunderstood 
and  misapplied  gospel. 

2.  Do  not  blame  the  ministry  and   dispensation  of  the   gospel, 
because   some  abuse  free  grace,  others  cannot  endure   to  hear  it 
preached ;  but  children  must  not  be  kept  from  their  bread  because 
dogs  catch  at  it.     Because  some  are  *  drunk  with  wine,'  and  others  eat 
to  excess,  shall  the  hungry  man  want  his  food  ?   Shall  hungry  con 
sciences  lose  their  portion  for  others'  abuse  ?     No,  no  ;  if  carnal  men 
serve  their  lusts  of  these  truths,  we  cannot  help  it ;  we  are  not  in  the 
place  of  God :  we  can  only  deliver  the  doctrine  ;  we  cannot  give  them 
gracious  hearts  to  improve  it.     The  Papists  will  not  let  the  people 
have  the  scriptures  upon  this  reason,  for  fear  of  abuses ;  and  Gardiner 


148  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

would  not  have  this  gap  of  free  grace  opened  to  the  people,  &c:  The 
devil  hath  ever  maligned  a  gospel  dispensation.  Let  not  us  withhold 
the  truth  for  fear  of  inconvenience.  Let  us  look  to  our  commission, 
*  preach  the  gospel  to  every  creature ;'  if  men  abuse  it,  we  are  clear, 
'  their  destruction  is  just,'  as  the  apostle  speaketh  to  this  very  case : 
Kom.  iii.  8,  *  Some  slanderously  report  that  we  say,  Let  us  do  evil 
that  good  may  come  thereof,  whose  damnation  is  just.'  Some  gave 
out  that  Paul  taught  that  they  might  sin  freely,  that  God  might  have 
the  more  glory  in  pardoning ;  '  their  damnation  is  just ' ;  if  they  went 
away  with  such  a  vile  conceit,  saith  he,  they  learned  it  not  from  me. 
Musculus  complaineth  in  one  of  his  books  that  no  place  was  so  pro 
fane  and  irreligious  as  those  where  the  gospel  had  been  preached ;  and 
Contzen,1  a  Jesuit,  citing  this  passage,  crieth  out;  See  the  fruit  of 
Protestantism  and  their  gospel  preaching.  Many  are  of  his  spirit ; 
do  even  hate  the  publication  of  the  doctrine  of  grace,  as  if  these  were 
the  cause  of  men's  miscarriage.  If  men  abuse  the  truth,  we  cannot 
help  it ;  however,  visible  mistakes  must  be  prevented,  lest  men  go 
away  with  a  scorpion  instead  of  fish,  and  a  stone  instead  of  bread. 

Obs.  2.  The  next  point,  that  though  grace  itself  be  not  pliable  to 
such  conclusions,  yet  wicked  men  are  very  apt  to  abuse  it  to  the 
countenancing  and  cherishing  of  their  sins  and  lusts.  You  see  here 
the  abuse  of  the  doctrine  of  the  gospel  was  very  ancient ;  this  spirit  of 
error  wrought  betimes ;  the  former  days  were  no  better  than  these, 
Eccles.  vii.  10.  In  the  apostles'  days,  vile  hearts  did  abuse  good  doc 
trine  ;  men  were  the  same  then  which  they  are  now,  when  such  kind 
of  errors  have  a  second  spring  and  revolution.  Indeed,  of  all  errors 
these  seem  to  be  very  natural ;  we  greedily  drink  in  the  poison  of 
carnal  liberty.  But  let  me  give  you  the  reasons  why  ungodly  men 
take  liberty  and  occasion  from  the  grace  of  God  to  serve  their  sinful 
lusts  and  pleasures. 

1.  Because  carnal  hearts  do  assimilate  all  that  they  meet  with,  and 
turn  it  into  the  nourishment  of  their  carnal  lusts:   as  the  salt  sea 
turneth  the  fresh  rivers  and  the  sweet  showers  of  heaven  into  salt 
waters,  so  do  carnal  men  pervert  the  holy  principles  of  the  gospel ;  or 
as  sweet  liquors  are  soon  soured  in  an  unclean  vessel,  so  do  truths 
lose  their  use  and  efficacy  when  laid  up  in  a  carnal  heart,  and  are 
quite  turned  to  another  purpose. 

2.  Because  they  would  fain  sin  securely,  et  cum  privilegio,  with  a 
free  dispensation  from  God,  and  therefore  seek  by  all  means  to  entitle 
God  to  the  sin,  and  the  sin  to  God.     They  would  find  a  great  deal  of 
ease  from  gripes  of  conscience  if  they  could  make  God  the  author,  or 
at  least  the  countenancer,  of  their  evil  practices ;  and  therefore  when 
they  can  rub  their  guilt  upon  the  gospel,  and  pretend  a  liberty  by 
Christ,  the  design  is  accomplished.     Augustine  often  taketh  notice 
that  the  heathens  took  the  most  liberty  to  sin,  because  their  gods  were 
represented  as  approvers  and  countenancers  of  such  kind  of  actions. 
If  men  could  once  make  God  an  approver  of  sin,  and  giving  leave  to 
satisfy  our  desires,  the  design  of  carnal  nature  were  at  an  end,  and 
they  would  be  freed  of  that  awe  of  a  divine  power  which  is  only  left 
in  nature  as  the  check  and  restraint  of  sin  ;  and  therefore  because  God 

1  Adamus  Contzenius,  in  Mat.  cap.  24. 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  149 

hath  revealed  so  much  of  his  indulgence  to  the  fallen  creature  in  the 
gospel,  they  strive  to  draw  all  the  passages  of  it  that  way,  as  if  God 
had  given  leave  to  sin  freely. 

3.  Because  man  is  obedient  naturally  no  longer  than  when  under 
impressions  of  awe  and  fear  ;  '  the  cords  of  a  man/  Hosea  xi.  4,  work 
little  with  us;  like  beasts,  we  only  put  forward  when  we  feel  the  goad. 
Violent  means  do  more  than  gentle  persuasions  and  the  sweet  strains 
of  grace.     Usually  where  we  are  dealt  with  in  that  kind,  we  '  wax 
wanton  and  kick  with  the  heels/  Deut.  xxxii.  15,  as  an  ass-colt,  being 
suckled  and  full,  kicks  her  dam  in  the  forehead. 

4.  Because  we  all  naturally  desire  liberty,  carnal  liberty,  to  be  left 
to  our  own  sway  and  bent,  and  therefore  we  catch  at  anything  that 
tendeth  that  way.     We  would  be  as  gods,  lords  of  our  own  actions, 
and  so  are  very  apt  to  dream  of  an  exemption  from  all  kind  of  law 
but  our  own  lusts :  the  seducer's  bait  was  a  '  promise  of  liberty/  2 
Peter  ii.  19.     We  would  all  be  above  check  and  control,  and  have 
scope  and  room  for  our  lusts :  Ps.  xii.  4,  '  Our  lips  are  our  own,  who 
is  lord  over  us  ?  '     We  would  fain  bring  it  to  that,  to  be  at  our  own 
dispose,  to  be  answerable  to  none  that  should  call  us  to  an  account. 
The  tumult  of  the  nations  against  Christ  was  about  bonds  and  yokes, 
Ps.  ii.  3.     The  pale  or  the  yoke  is  grievous  to  us,  see  Job  xi.  12 ;  Jer. 
xxxi.  18.     Now  being  so  resolved  to  be  free,  we  are  willing  to  hear  of 
liberty,  and  apt  to  abuse  whatever  sounds  to  that  purpose. 

But  now  let  us  see  how  many  ways  the  grace  of  God  may  be  turned 
into  wantonness ;  a  right  knowledge  of  the  evil  may  be  a  means  to 
prevent  it. 

There  is  a  grace  dispensed  in  the  way  of  God's  providence,  which 
may  be  called  the  grace  of  God,  and  is  very  liable  to  abuse  :  a  word 
of  that  before  I  come  to  the  main  thing  here  intended.  Thus  we  find 
the  patience  of  God  often  abused  ;  when  the  Lord  keepeth  silence  in 
heaven,  and  doth  not  presently  thunder  down  vengeance  on  the  heads 
of  sinners,  Ps.  xxxvi.  2;  Zeph.  i.  12,  we  wallow  in  ease  and  fleshly 
delights,  and  dream  of  a  perpetual  happiness,  and  think  we  shall  do 
as  well  as  the  precisest  of  them  all :  Eccles.  viii.  11,  '  Because  ven 
geance  is  not  executed  speedily,  therefore  the  heart  is  set  in  them  to 
do  evil/  Thus  doth  man's  venomous  nature  suck  poison  out  of  so 
sweet  an  attribute  as  God's  patience.  And  as  God's  patience  is 
abused,  so  is  also  his  goodness  and  bounty.  When  we  are  full  and 
enjoy  plenty  we  grow  wanton,  and  either  despise  our  mercies,  Mai. 
i.  2,  '  Wherein  hast  thou  loved  us  ?  '  or,  which  is  worse,  despise  God 
himself,  turn  back  upon  the  mercy-seat,  grow  very  negligent,  cold, 
and  careless  in  the  worship  of  God ;  nay,  many  times  the  mind  is 
efferated,  and  grown  brutish  and  insolent  both  towards  God  and  man: 
Hosea  xiii.  6,  *  According  to  their  pasture  so  were  they  filled ;  they 
were  filled  and  their  heart  was  exalted,  they  have  forgotten  me.' 
Men  have  large  pastures  and  strong  lusts,  and  then  God  is  forgotten ; 
there  is  not  that  care  of  God,  that  sense  of  duty,  that  meekness  of 
spirit ;  this  is  growing  wanton  with  God's  goodness.  Once  more, 
there  is  another  grace  of  providence  which  is  apt  to  be  abused,  and 
that  is  the  vouchsafement  of  ordinances,  or  the  means  of  grace,  in 
great  plenty  ;  a  mercy  prized  when  it  first  cometh  among  a  people, 


150  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

but  within  a  little  while  they  grow  wanton  :  1  Sam.  iii.  1,  '  The  word 
of  God  was  precious  in  those  days,  for  there  was  no  open  vision.' 
Whilst  visions  are  scarce  they  are  highly  prized,  but  when  they  are 
open  and  public,  men  begin  to  grow  giddy,  cannot  be  contented  with 
the  simplicity  of  God's  ordinances,  but  must  be  fed  with  ungrounded 
subtleties  and  quintessential  extracts ;  when  spiritual  appetite  groweth 
wanton  it  is  an  ill  sign,  when  plain  truths  will  not  down,  and  all 
things  must  be  carried  in  an  airy,  subtle,  and  notional  way ;  God  will 
have  a  scourge  for  such  a  wanton  people. 

But  let  us  come  closer  to  the  matter  in  hand.  This  text  speaketh 
of  doctrinal  discoveries  of  grace,  of  the  abuse  of  the  gospel,  and  the 
principles  thereof.  Now  it  were  a  hard  task  to  give  you  an  account 
of  all  the  paralogisms  and  corrupt  inferences  which  men  draw  from 
the  gospel ;  there  is  no  doctrine  but,  one  way  or  another,  a  carnal 
heart  is  apt  to  abuse  it.  The  most  usual  abuses  are  these  : — 

1.  The  doctrine  of  election  is  abused ;  men  say  they  may  live  as  they 
list;   if  God  hath  elected  them  they  shall  be  saved,  and  so  allow 
themselves  in  their  careless  neglect  of  the  means  of  salvation.     Be  not 
deceived;  God,  that  decreeth  the  end,  decreeth  the  means :  '  God  hath 
predestinated  us  to  be  conformed  to  the  image  of  his  Son,'  Bom.  viii. 
29  ;  in  grace  here  as  well  as  in  glory  hereafter. 

2.  The  doctrine  of  the  attributes  of  God's  mercy  and  long-suffering. 
Men  will  say  they  are  sinners,  and  so  are  others ;  but  God  is  merciful, 
and  so  poor,  ignorant  drunkards,  adulterers,  and  swearers,  as  they  are, 
they  die  with  this  principle  in  their  mouths,  God  is  merciful.     But 
'  be  not  deceived ;  neither  fornicators  nor  adulterers,  &c.,  shall  enter 
into  the  kingdom  of  God,'  1  Cor.  vi.  9 ;  so  Eph.  v.  6,  '  Let  no  man 
deceive  you  with  vain  words,  for  because  of  these  things  cometh  the 
wrath  of  God/     Both  these  places  show  there  were  divers  which  had 
such  deceitful  thoughts,  as  if  living  and  dying  drunkards,  adulterers, 
&c.,  they  should  go  to  heaven.     Others  abuse  the  long-suffering  of  God 
to  their  delaying  and  putting  off  their  repentance,  as  if,  after  a  long 
vicious  life,  provided  they  could  be  devote  at  the  last  gasp,  they  should 
at  length  be  saved,  and  of  a  sudden  from  swine  become  saints.     As 
many  delayed  their  baptism   heretofore,  because   they  would   have 
longer  time  to  sin  in,  and  to  walk  after  their  own  lusts,  and  when  they 
were  warned  of  their  licentious  course,  their  answer  was,  Tune  demum 
a  peccatis  desistam  cum  baptizatus  ero — when  I  am  baptized  I  will  live 
otherwise.     Thou  fool !  besides  the  uncertainty  of  thy  having  time  or 
grace  to  repent,  this  is  a  manifest  abuse  of  God's  patience,  and  will 
turn  to  thy  greater  ruin,  Rom.  ii.  4,  5. 

3.  The  doctrine  of  gospel  grace  is  abused  many  ways.     Sometimes 
to  exclude  the  fear  and  reverence  of  God,  as  if  fear  were  an  antiquated 
grace,  suiting  only  with  a  legal  dispensation  :  whereas  the  children  of 
God  think  the  more  grace  the  more  fear  :  Ps.  cxxx.  4,  *  There  is  mercy 
with  thee,  therefore  thou  shouldst  be  feared  ; '  and  Hosea  iii.  5, '  They 
shall  fear  the  Lord  and  his  goodness/    The  goodness  of  God  doth  not 
make  them  presumptuous,  but  is  the  greater  matter  of  reverence  and  holy 
trembling  :  fear  is  so  far  from  being  abolished  in  the  gospel  that  it 
continueth  in  heaven,  it  being  an  essential  and  necessary  respect  from 
the  creature  to  the  creator.    Again,  it  is  abused  to  deny  all  humilia- 


YER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  151 

tion  and  sorrow  for  sins,  yea,  all  confession  of  sins,  as  if  to  be  humbled 
for  sins  were  legal ;  whereas  repentance  and  all  the  acts  of  it  is  a  mere 
gospel  duty  ;  the  law  knew  no  such  thing,  and  the  truest  and  most 
genuine  sorrow  ariseth  from  a  sense  of  pardon :  Zech.  xii.  10,  '  They 
shall  look  upon  him  whom  they  have  pierced,  and  mourn  ; '  so  Luke 
vii.  47,  that  Christian  Niobe  loved  much  and  wept  much,  and  all  be 
cause  much  was  forgiven.  John  speaketh  to  believers,  to  them  that 
walked  in  the  light,  to  confess  their  sins,  1  John  i.  9  ;  we  cannot  have 
pardon  in  God's  way  till  this  be  done :  '  If  we  confess/  &c.  It  is  a  con 
dition  not  for  ivhich,  but  without  which,  pardon  is  not  obtained ;  it 
doth  not  show  the  cause,  but  the  order  of  graces  working.  Again, 
sometimes  it  is  abused  to  the  neglecting  of  circumspection  and  heed 
in  us.  We  are  preserved  in  Christ,  say  they,  and  therefore  we  may 
be  careless,  and  though  we  cast  ourselves  upon  snares,  temptations, 
and  occasions  to  sin,  be  confident  that  God  will  keep  us.  The  devil 
sets  upon  Christ  with  such  a  temptation :  Mat.  iv.  6,  '  Cast  thyself 
down,  and  he  shall  give  his  angels  charge  over  thee/  Libertines  scoff 
at  the  niceness  and  scrupulousness  of  former  professors,  that  were  will 
ing  to  keep  at  such  a  distance  from  a  temptation,  as  if  their  strict  and 
exact  walking  were  a  fruit  of  their  darkness  and  legal  spiritedness ; 
whereas  the  apostle  maketh  it  a  main  property  of  '  children  of  light ' 
thus  to  do,  Eph.  v.  15.  So  God's  doing  all  in  the  covenant  of  grace 
is  abused  to  exclude  all  care  of  duty,  and  to  keep  men  in  a  lazy  osci- 
tancy,  and  gaping  for  grace  without  all  care  or  endeavour  on  our  part ; 
whereas  God  loveth  to  be  met  with  in  his  own  way,  and  cometh  in 
with  supplies  of  grace  according  to  our  diligence  in  the  use  of  means  ; 
see  Mark  iv.  34 ;  and  as  it  is  abused,  to  shut  out  all  endeavours 
after  grace,  so  all  actings  and  operations  under  grace ;  as  if  we  were 
mere  logs  rather  than  rational  agents,  and  God  so  did  all  that  the  act 
of  our  own  faculties  were  quite  abolished  or  suspended ;  whereas 
though  the  grace  be  from  God,  yet  the  act  is  ours,  for  otherwise  the 
faintness  and  defectiveness  of  the  operation  would  be  chargeable  upon 
him,  and  the  Lord  doth  so  draw  us  that  we  have  a  motion  of  our  own : 
'  Draw  me  and  we  will  run  after  thee,'  Cant.  i.  4.  It  is  he  that 
'  treads  down  Satan,'  but  '  under  our  feet,'  Rom.  xvi.  20.  The  doc 
trine  of  Christian  liberty,  which  is  one  part  of  the  gospel,  is  abused  to 
exclude  the  moral  law,  as  a  rule  of  duties  to  God  and  man  ;  whereas 
the  apostle  saith,  I  am  not  avo/jbos,  but  eWo/^o?,  '  not  without  the  law 
to  God,  but  under  the  law  to  Christ/  1  Cor.  ix.  21.  Sometimes  it  is 
abused  to  a  living  to  the  height  of  the  creature  (as  some  carnal 
wretches  phrase  it),  or  an  immoderate  use  of  carnal  comforts  ;  whereas 
to  restrain  us  in  this  kind,  the  scripture  forbiddeth  licentiousness  in  the 
use  of  the  creatures  under  such  terms  as  do  imply  the  lawful  use.  See 
Luke  xvii.  27,  and  Isa.  xxii.  13.  The  things  mentioned  there  are 
necessary  for  the  supportation  of  life ;  but  the  immoderate  use  is 
intended,  because  they  did  nothing  else  but  mind  these  things.  He 
that  will  do  all  that  he  may,  will  soon  do  more  than  he  should.  The 
doctrine  of  spiritual  worship,  and  abolishing  the  shadows  of  the  law, 
which  is  another  part  of  the  gospel,  is  abused  to  the  neglect  and  con 
tempt  of  ordinances  and  acts  of  solemn  worship,  as  if  all  were  but 
forms,  not  suiting  with  that  spirituality  unto  which  they  think  they 


152  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

are  called  in  these  days  of  the  gospel ;  and  so  constant  prayer  is  laid 
aside  as  a  form,  whereas  God  calleth  for  daily  worship  in  this  kind, 
Mat.  vi.  11,  and  making  conscience  of  hearing  the  word  :  a  form  too 
low  for  them  that  pretend  to  live  immediately  upon  the  Spirit  ; 
whereas  the  scripture  joineth  word  and  Spirit  together,  as  inseparable 
in  the  dispensation,  Isa.  lix.  21  ;  and  the  apostle  in  one  verse  saith, 
'  Despise  not  prophesying,'  1  Thes.  v.  19  ;  and  presently,  ver.  20, 
'  Quench  not  the  Spirit/ l  implying  whosoever  doth  the  one  will  cer 
tainly  do  the  other.  So  the  use  of  the  seals,  baptism  and  the  supper, 
as  forms  n't  for  novices  ;  but  they  are  of  a  more  elevated  strain,  and 
above  these  lower  helps,  enjoying  so  much  in  the  inward  and  hidden 
man ;  whereas  Christ  hath  enjoined  these  ordinances  for  the  use  of  all 
sorts  of  Christians  till  he  come  again  to  judge  the  world.  See  Mat. 
xxviii.  20,  and  1  Cor.  xi.  26.  So  instructing  children  a  form,  though 
we  have  express  command  for  it  in  scripture,  Eph.  vi.  4.  It  were  easy 
to  rake  in  this  puddle,  but  this  taste  may  suffice. 

Use  1.  The  use  of  all  is  to  make  us  more  cautious  arid  wary,  that 
we  may  not  be  guilty  of  this  great  sin. 

1.  It  is  the  error  of  the  wicked,  2  Peter  iii.  16.     It  is  a  black 
mark  to  grow  the   more   wanton   for  mercies,  secure   for  patience, 
sensual,  vain,  negligent,  careless,  because  of  the  free  tenders  of  grace 
in  the  gospel ;  there  cannot  be  a  more  evident  mark  of  a  man  in  a 
carnal  condition.     It  is  sad  when  our  '  table  is  made  a  snare  ; '  but 
it  is  worse  when  the  very  gospel  is  made  a  snare,  for  the  better  things 
are,  the  worse  is  the  abuse,  and  more  dangerous.    Look,   as  it  is  a 
mark  of  the  love  of  God  to  have  '  all  things  work  together  for  good 
to  us/  Kom.  viii.  28,  so  it  is  an  argument  of  the  hatred  of  God  when  all 
things  prove  a  snare,  and  the  very  gospel  itself,  the  blessed  gospel  of 
the  glorious  God,  is  cursed  to  us.     Oh  !  how  sad  is  their  condition. 

2.  It  is  a  sin  against  mercy,  and  those  of  all  others  are  most  dan 
gerous.     When  you  abuse  grace,  you  make  grace  your  enemy ;  and  it 
is  ill  for  creatures  when  grace  is  their  enemy,  and  there  is  nothing 
left  for  them  but  justice  and  wrath  ;  justice  will  take  up  the  quarrel  of 
abused  mercy,  and,  as  grace  is  despised,  so  wrath  taketh  place :  '  They 
treasure  up  wrath/  &c.,  Kom.  ii.  4,  5. 

3.  It  is  foul  ingratitude  to  turn  our  mercies  into  a  provocation,  to 
make  a  calf  of  our  ear-rings,  and  to  serve  our  lusts  of  God's  providence ; 
as  he  said  of  Adam,  that  what  he  received,  /teXo?,  a  rib,  he  returned. 
/3eXo?,  a  dart,  alluding  to  his  fall  by  Eve.     So  to  fight  against  God 
with  his  own  weapons,  what  vile  ingratitude  is  that !     See  Jer.  v.  7 ; 
Ezek.  vii.  20.     To  make  plenty  the  fuel  of  our  lusts,  what  is  it  but  to 
4  make  God  serve  with  our  sins/  Isa.  xliii.  24,  and  to  grow  worse  for 
the  gospel,  black  and  tawny  because  the  sun  of  righteousness  hath 
looked  upon  us  ?     It  is  as  it  were  to  give  it  out  to  the  world  as  if  he 
did  serve  with  our  sins  by  his  own  consent,  and  we  had  a  license  from 
heaven  to  do  what  we  do. 

4.  It  is  a  great  grief  to  the  Spirit  of  God  when  you  abuse  grace. 
You  do  as  it  were  put  your  miscarriages  upon  him,  when  you  call 
licentious  walking  Christian  liberty,  and  neglect  of  duty  gospel  free 
dom,  and  godly   sorrow  legalism,  and   strict  walking   superstitious 

1  The  order  of  the  verses  is  the  reverse  of  that  stated. — ED. 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  153 

niceness  ;  you  do  as  it  were  father  your  bastards  upon  the  Spirit,  and 
entitle  the  monstrous  conceptions  and  births  of  your  own  carnal  hearts 
to  his  incubation  and  overshadowing ;  you  think  God  warranteth  you 
in  all  this,  and  that  is  a  high  wrong  to  him  which  he  will  avenge  in 
due  time ;  see  Ps.  1.  21,  22.  I  remember  the  prophet  saith,  Jer.  iv. 
10,  '0  Lord!  thou  hast  greatly  deceived  this  people,'  because  the 
false  prophets  had  done  it  in  his  name  ;  false  doctrines  make  God  to 
be  the  deceiver,  and  these  ill  consequences  drawn  from  the  gospel  are 
in  effect  charged  upon  the  Spirit,  who  is  the  author  of  it. 

Well,  then,  learn  the  truth  as  it  is  in  Jesus,  Eph.  iv.  21. 

[1.]  First,  make  him  your  teacher  ;  flesh  and  blood  will  stumble  in 
God's  plainest  ways.  We  cannot  learn  any  gospel  truth  of  ourselves, 
but  we  are  apt  to  pervert  it  to  an  ill  use. 

[2.]  Take  the  whole  doctrine  together ;  for  it  is  the  truth  as  it  is  in 
Jesus,  otherwise  it  is  the  truth  as  it  is  in  the  mouth  of  a  false  teacher. 
Half-truth  hath  filled  the  world  with  looseness ;  when  men  divide  between 
Christ's  comforts  and  Christ's  graces,  his  priesthood  and  his  regality, 
his  benefits  and  his  laws,  these  partial  apprehensions  spoil  all. 

[3.J  As  to  your  manner  of  learning,  let  it  be  saving,  and  such  as 
tends  to  practice.  It  is  not  enough  to  make  Christ  our  teacher  by 
using  his  word,  and  looking  for  the  direction  of  his  Spirit,  and  to 
make  the  whole  counsel  of  God  our  lesson;  but  also  we  must  learn  to 
a  saving  purpose,  to  put  off  the  old  man,  to  put  on  the  new,  and  not 
to  store  the  brain  with  knowledge  so  much  as  the  heart  with  grace ; 
for  to  this  end  is  the  gospel  given  to  us,  not  for  science  so  much  as 
practice,  to  make  us  better  rather  than  wiser  and  more  knowing. 

Use  2.  Another  use  is  examination,  to  put  us  upon  trial  whether  we 
do  not,  yea  or  no,  '  turn  the  grace  of  God  into  wantonness/  A  man 
may  be  right  in  doctrine,  and  yet  the  constitution  of  his  spirit  may  be 
naught.  Again,  there  may  be  a  fond  dotage  on  the  name  of  Christ, 
and  yet  no  real  respect  to  him ;  therefore  it  behoves  us  to  search  how 
the  gospel  works  with  us. 

[1.]  Are  you  not  the  better  for  the  knowledge  of  it  ?  If  you  are  not 
the  better  you  are  the  worse.  If  you  know  Christ,  and  come  short  of 
the  hour  *  of  his  grace,  you  know  him  in  vain  ;  you  make  Christ  and 
the  gospel  a  useless  thing.  Compare  2  Cor.  vi.  1  with  Col.  i.  6  : 
there  is  a  '  receiving  the  grace  of  God  in  vain,5  and  a  '  knowing  the 
grace  of  God  in  truth/  We  receive  it  in  vain  when  we  are  nothing  the 
better  for  it ;  and  we  receive  it  in  truth  when  we  feel  the  sweetness 
and  power  of  it  upon  our  hearts  and  consciences.  Those  that  know 
the  grace  in  truth  are  the  more  vigilant,  more  humble,  more  holy. 
They  are  more  diligent,  for  the  grace  of  God  hath  a  mighty  constraint 
to  urge  us  to  duty,  2  Cor.  v.  14,  15 :  more  humble,  nothing  so  melt 
ing  as  grace,  Zech.  xii.  10 ;  unkindness  after  so  much  grace  as  we 
have  received  in  Christ  is  the  great  reason  and  cause  of  godly  sorrow : 
more  holy,  nothing  kindles  such  a  rage  and  indignation  against  sin  as 
grace  doth  :  Ezra  ix.  14,  '  Should  we  again  after  such  a  deliverance,' 
&c. ;  nothing  persuadeth  by  such  powerful  arguments  to  the  practice 
of  holiness  as  grace  doth ;  see  Titus  ii.  11-14.  Therefore  what  are 
you  the  better  ?  If  it  worketh  not  thus,  it  is  sad. 
'  Qu.  '  power '  ?— ED. 


154  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

2.  Are  you  the  worse  sensibly  for  the  knowledge  of  the  gospel  ? 

First,  Do  you  grow  more  careless  and  neglectful  of  duties,  as  if  now 
there  were  not  so  much  required  of  you  ?  The  gospel  never  taught 
you  that,  but  your  own  corrupt  hearts.  It  is  true,  the  more  Christ  is 
preached,  the  more  evangelical  a  man  is  in  his  duties  ;  his  heart  is 
taken  off  more  from  resting  in  them,  he  doth  not  pitch  his  hopes  upon 
the  tale  or  number  of  his  duties,  and  he  doth  not  perform  them  out  of 
bondage,  but  more  clearly,  knowingly,  comfortably,  as  upon  gospel 
grounds ;  but  still  he  will  be  performing,  as  knowing  that  duties  can 
never  have  too  much  of  our  care,  and  too  little  of  our  trust :  in  the 
gospel  we  have  more  help,  therefore,  in  all  reason,  we  should  per 
form  more  work.  Well,  then,  to  grow  more  lazy  and  less  frequent 
in  the  worship  of  God,  and  the  use  of  the  means  of  grace,  the  more 
we  are  acquainted  with  God's  grace  in  Christ,  is  to  abuse  grace, 
which  was  given  us  to  make  us  more  cheerful,  not  more  slack  and 
negligent. 

Secondly,  Less  circumspect  and  wary  in  your  conversations  ;  loose 
walking  is  an  ill  sign.  Christ  himself  taught  us  to  *  enter  in  at  the 
strait  gate,  and  to  walk  in  the  narrow  way,'  Mat.  vii.  13,  14.  When 
men  seek  more  room  and  breadth  for  their  lusts,  they  pervert  the  end 
of  the  gospel,  for  the  gospel  only  showeth  that  the  greatest  sin  is  par 
donable,  but  the  least  is  not  allowable.  The  world  is  much  for  a 
shorter  cut  to  heaven  ;  but  when  you  have  done  all,  you  will  find  that 
the  good,  old,  long  way  is  the  nearest  way  home.  Still  we  must  '  make 
straight  steps  to  our  feet ;'  mortify  lusts,  bridle  vile  affections,  and  keep 
close  to  rule.  Sin  is  the  same  that  ever  it  was ;  and  the  law  is  the  same  ; 
and  God  is  as  holy,  and  as  much  delights  in  holiness,  as  ever  he  did ; 
we  therefore  must  be  as  strict  as  ever.  It  is  but  a  carnal  liberty  to 
have  leave  to  be  wanton,  to  be  free  to  sin.  Nature  is  very  apt  to  hear 
in  that  ear,  see  2  Peter  ii.  18,  19,  but  grace  counts  it  no  privilege. 

Thirdly,  If  less  humble,  still  you  are  guilty.  A  man  committeth  sin 
and  findeth  no  remorse,  upon  the  pretence  of  God's  free  grace  in  par 
doning  ;  this  is  still  the  wantonness  which  ariseth  from  the  abuse  of  the 
gospel  God's  children  never  loathe  themselves  more  than  upon  the 
remembrance  of  mercy,  Ezek.  xxxvi.  31,  never  melted  for  sin  more 
than  when  the  warm  beams  of  God's  love  thaw  their  hearts,  that  they 
should  sin  against  a  pardoning  God,  a  gracious  Father,  a  good  Master, 
&c.  Every  mercy  is  a  new  stab  at  heart.  Christ's  look  made  Peter 
weep  bitterly  ;  nothing  affects  them  so  much  as  grace. 

06s.  3.  The  third  point  is  taken  from  that  particle  our,  rrjv  rov 
6eov  rj/jiwv.  He  mentioneth  their  interest  in  God  to  provoke  them  so 
much  the  more  to  zeal  against  errors  that  were  so  scandalous  to  his 
grace.  Note  that  sense  of  interest  in  God  begets  the  best  zeal  for 
the  truths  and  glory  of  God.  The  point  consists  of  two  branches : — 

1.  That  interest  in  God  will  beget  a  zeal  for  God.  It  troubleth  a 
good  man  to  see  any  one  wronged,  much  more  to  see  his  own  relations 
wronged,  most  of  all  to  see  his  God  wronged.  Can  a  man  profess  love 
to  God,  and  not  espouse  his  quarrel  ?  Friends  have  all  things  com 
mon,  common  love  and  common  hatred,  wrong  the  one  and  the  other 
is  not  well  at  ease  ;  so  it  is  in  the  spiritual  friendship  between  us  and 
God :  Ps.  Ixix.  9,  '  The  reproaches  of  them  that  reproached  thee  are 


YEE.  4.]  UPON  THE  EPISTLE  OF  JUDE.  155 

fallen  upon  me.'  Injuries  done  to  God  and  religion  will  as  nearly  affect 
us  as  those  done  to  our  persons.  Certainly  they  that  can  be  silent  in  the 
cause  of  God  have  little  affection  to  him,  and  they  who  are  so  tender  of 
worldly  interests  do  little  value  an  interest  in  God  : '  Wisdom  is  justified 
of  her  children/  Mat.  xi.  19.  They  are  bastards  and  not  children  that  are 
afraid  or  ashamed  to  own  their  mother's  defence,  or  can  hug  those  in  their 
bosoms  that  are  enemies  to  God  and  his  grace  :  Ps.  cxxxix.  21,  'Do 
not  I  hate  them,  0  Lord,  that  hate  thee  ?  am  not  I  grieved  with  them 
that  rise  up  against  thee  ?'  It  is  an  argument  of  his  sincerity  that 
God  and  he  had  the  same  enemies,  that  he  could  find  no  room  in  his 
heart  for  affection  to  them  that  had  no  affection  to  God.  When 
we  came  into  covenant  with  God,  we  made  a  league  with  him  offensive 
and  defensive,  to  count  his  friends  ours  and  his  enemies  ours,  to  hate 
what  he  hateth  and  to  love  what  he  loveth  ;  therefore,  without  breach 
of  covenant  we  cannot  be  silent  in  God's  cause,  and  friends  to  the 
enemies  and  abusers  of  his  grace. 

2.  The  next  branch  is,  that  their  zeal  who  have  an  interest  in 
God  is  the  best  zeal.  Now  it  is  the  best,  partly  because  it  is  hottest. 
They  that  contest  merely  for  an  opinion  are  not  so  earnest  as  they  that 
contend  out  of  affection ;  as  a  stranger,  seeing  a  man  oppressed,  may 
chide  him  that  did  the  wrong,  but  a  near  relation  he  will  interpose  and 
venture  himself  in  the  quarrel ;  so  will  one  that  loveth  God  sacrifice 
all  his  interests  for  God's  sake.  Partly  because  it  is  purest.  Carnal 
men  may  engage  in  religious  controversies,  out  of  passion  they  may 
stickle  for  their  own  opinion,  but  this  fire  is  taken  from  a  common 
hearth,  not  from  the  altar ;  it  doth  not  arise  from  any  love  to  God,  from 
any  inward  relish  and  taste  of  the  sweetness  of  grace,  but  only  from 
humour  and  obstinacy  and  worldly  interest ;  we  may  as  well  be  afraid 
of  some  men's  zeal  against  error  as  of  others'  proneness  to  it.  Carnal 
persons  keep  a  great  coil,  and  fill  the  world  with  clamour  and  rage ; 
but  their  hearts  do  not  flame  with  zeal  upon  a  proper  interest,  and  do 
not  carry  on  things  in  God's  way. 

The  use  is  to  inform  us  of  the  reason  why  the  spirits  of  godly  men 
are  so  keen  against  such  errors  as  intrench  upon  the  grace  of  God  ; 
why  errors  about  Christ  are  horrible  to  them,  a  very  abomination  to 
their  thoughts  ;  because  thereupon  are  built  all  their  hopes  ;  and  in  such 
matters  they  have  most  experiences  ;  therefore  their  hearts  sparkle 
within  them  ;  others  feel  a  cold  indifferency,  but  they  a  mighty  pressure 
upon  their  spirits. 

I  now  come  to  the  last  part  of  their  description,  and  denying  the 
only  Lord  God,  and  our  Lord  Jesus  Christ.  Observe  their  sin,  deny 
ing.  The  object,  the  Lord  Jesus  Christ,  who  is  here  described  three 
ways  : — (1.)  By  his  absolute  rule  and  supremacy,  Sea-Trorrjv  povov,  the 
only  Lord.  (2.)  By  his  essence,  Oeov,  God.  (3.)  By  his  headship 
over  the  church,  Kvpiov  rjfjL&v,  our  Lord  Jesus  Christ. 

I  shall  first  vindicate,  and  then  open  the  words.  Divers  take  the 
words  disjunctively,  applying  the  first  clause  to  the  Father,  the  second 
to  the  Son.  So  Erasmus  translateth  it,  *  God,  who  is  that  only  Lord,' 
and  '  our  Lord  Jesus  Christ.'  But,  as  Beza  observeth,  this  is  not  the 
first  time  that  he  is  taken  tripping  in  those  places  which  seem  mani 
festly  to  assert  the  Godhead  of  Christ.  Briefly,  then,  that  the  whole 


156  AN  EXPOSITION,  WITH  NOTES,  [YfiK.  4. 

clause  is  to  be  understood  of  Christ  may  be  proved  by  these  argu 
ments  : — (1.)  Because  the  parallel  place  in  Peter,  from  whence  this 
seemeth  to  be  taken,  maketh  mention  only  of  Jesus  Christ,  where 
Seo-TTor???,  the  word  of  absolute  sovereignty,  is  ascribed  to  him,  deny 
ing  TOV  Sea-TTOTTjv,  the  '  master  that  bought  them,'  2  Peter  ii.  1.  (2.) 
Because  to  me  it  seemeth  that  Jude  would  lay  down  all  the  preroga 
tives  of  Christ  in  his  natures,  as  God,  as  man ;  in  his  relation  to  the 
world,  so  a  master  ;  to  the  church,  so  a  Lord.  (3.)  By  the  tenor  of 
the  words  in  the  original,  where  there  is  no  new  article  to  divide  them, 
and  therefore  all  these  titles  belong  to  the  same  person,  rov  /JLOVOV  Sea- 
TTOTTJV,  rov  6ebv  /cvpLov  rjjji&v,  apvovfJbevoi.  (4.)  Many  old  copies,  as 
Calvin  saith,  read  thus,  '  Denying  Christ,  who  is  only  God  and  only 
Lord/  (5.)  Because  the  heresy  of  these  times  struck  at  Christ  more 
than  God  the  Father,  and  only  at  the  Father  for  Christ's  sake ;  and 
therefore  John,  in  his  epistles,  speaketh  often  of  those  that  denied 
Christ.  See  1  John  ii.  22,  and  1  John  iv.  3.  It  is  true  the  school 
of  Simon  and  some  other  sects  held  forth  many  fabulous  things  of 
God,  and  introduced  multitudes  of  rulers  by  whom  the  world  was 
governed ;  but  this  was  to  exclude  Christ,  and  to  make  void  that  sove 
reignty  which  the  scriptures  assert  to  be  committed  into  his  hands. 
The  most  ancient  heresies  were  those  of  the  Simonians,  Menandrians, 
Saturninians,  who  denied  the  person  of  Christ,  affirming  Simon  Magus 
to  be  Christ ;  and  the  Valentinians,  who  denied  his  human  nature, 
affirming  that  he  brought  his  substance  from  heaven,  and  only  passed 
through  the  Virgin  Mary  like  water  through  a  conduit.  There  is 
but  one  objection  against  this  exposition,  and  that  is,  if  it  be  meant  of 
Christ,  then  the  Father  will  be  excluded  from  being  God,  for  Christ, 
according  to  the  sense  alleged,  is  said  to  be  only  master,  only  God, 
and  only  Lord.  I  answer — The  expression  doth  not  exclude  either  of 
the  persons  of  the  Godhead,  the  Father  or  the  Son,  but  only  the  crea 
tures  and  feigned  gods,  especially  those  feigned  rulers  and  governors 
of  the  world  which  the  school  of  Simon  and  the  Nicolaitans  intro 
duced  under  the  horrid  names  of  Barbel,  Abrakan,  and  Kavlakan,  &c. 
And  indeed  such  kind  of  expressions  are  frequent  in  scripture,  as  Isa. 
xliv.  8,  '  Is  there  a  God  beside  me?  Yea,  there  is  no  God,  I  know 
not  any.'  So  Isa.  xlv.  5,  '  I  am  the  Lord,  there  is  none  else,  there  is 
none  besides  me/  All  which  expressions  are  meant  of  Christ,  as  ap- 
peareth  not  only  by  the  titles  of  Saviour  and  Redeemer,  given  to  the 
God  that  there  speaketh,  but  also  by  divers  passages  therein  proper  to 
him,  yea,  by  a  quotation  of  the  apostle's.  Compare  Isa.  xlv.  22,  23, 
with  Kom.  xiv,  11,  and  Phil.  ii.  10.  Again,  you  shall  find  like  pas 
sages  of  God  the  Father,  where  he  is  said  to  be  only  true  God :  John 
xvii.  3,  '  This  is  life  eternal,  to  know  thee  the  only  true  God,  and 
Jesus  Christ,  whom  thou  hast  sent;'  which  is  not  exclusive  of  other 
persons,  but  of  other  gods ;  and  the  scriptures  speak  thus  because  of 
the  unity  of  the  divine  essence,  which  all  the  persons  communicate 
one  with  another. 

The  exposition  of  the  words,  now  they  are  vindicated,  will  be 
easy.  And  denying.  This  is  done  either  openly  or  covertly  :  openly 
when  Christ  is  clearly  renounced  and  opposed ;  covertly,  Christ  is 
denied  either  by  the  filthy  conversation  of  Christians,  or  else  by 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  157 

heretical  insinuations  striking  at  his  person  and  natures  at  a  dis 
tance.  Both  are  intended  for  these  seducers.  Though  they  denied 
Christ,  yet  they  had  their  pretences  and  illusions.  This  Christ  whom 
they  denied  is  described  by  his  relation  in  the  world,  the  only  master 
or  ruler.  This  word  is  opposed  to  their  doting  conceit  of  many  rulers, 
between  whom  the  regimen  of  the  world  was  divided.  The  next  title 
is  6eov,  God.  So  Christ  is  called  because  of  his  divine  nature ;  and 
then  our  Lord.  He  saith  our  partly  to  show  that  this  was  the  title 
that  he  bore  in  relation  to  the  church,  they  being  his  peculiar  people 
by  his  father's  gift  and  his  own  purchase ;  partly  to  awaken  their  zeal 
by  a  consideration  of  the  interest  which  they  had  in  this  Lord  thus 
denied ;  and  then  the  other  word,  Lord,  is  proper  to  Christ's  mediator- 
ship.  See  1  Cor.  viii.  5.  There  remaineth  but  Christ's  name,  Jesus 
Christ.  The  word  Jesus  is  opened,  Mat.  i.  21 :  '  Thou  shalt  call  his 
name  Jesus,  for  he  shall  save  his  people  from  their  sins  ; '  and  it  im- 
plieth  here  that  Christ's  Lordship  shall  be  administered  for  the  salva 
tion  of  the  church.  The  other  word,  Christ,  signifieth  anointed, 
which  noteth  his  designation  from  God  to  be  king,  priest,  and  prophet. 
I  do  thus  particularly  open  the  terms,  because  I  suppose  the  apostle's 
scope  is  to  give  us  a  sum  of  the  Christian  doctrine  concerning  the  per 
son,  natures,  and  offices  of  Jesus  Christ,  all  which  were  one  way  or 
other  impugned  by  the  seducers  of  that  age. 

The  points  that  might  be  drawn  hence  are  many  ;  for  a  taste  take 
these: — 

Obs.  1.  That  Jesus  Christ  is  master  and  Lord,  Seo-Tnm;?  KOI  KV/HO?, 
*  king  of  nations/  Jer.  x.  7 ;  and  '  king  of  saints/  Rev.  xv.  3 ;  or,  as  the 
apostle  in  one  place,  '  Head  over  all  things  to  the  church/  Eph.  i.  22. 
He  is  over  all  things,  supreme  and  absolute  ;  but  the  Church's  head, 
from  whom  they  receive  all  manner  of  influence.  He  hath  a  rod  of  iron 
to  rule  the  nations,  and  a  golden  sceptre  to  guide  the  church.  In  the 
world  he  ruleth  by  his  providences,  in  the  church  by  his  testimonies, 
Ps.  xciii.,  per  totum.  In  the  world,  the  attribute  manifested  is  power ; 
in  the  church,  grace.  Well,  then,  here  is  comfort  to  God's  people, 
your  Lord  is  the  world's  master :  '  Let  the  waves  roar,  the  Lord 
reigneth/  Ps.  xciii.  You  need  not  fear,  he  is  not  only  Lord  to  protect 
you,  but  master  of  them  that  rise  up  against  you.  Again,  who  would 
not  choose  him  to  be  a  Lord,  when,  whether  we  will  or  no,  he  is  our 
master,  and  bow  the  knee  to  him  that  will  else  break  the  back,  and 
touch  his  golden  sceptre  lest  we  be  broken  with  his  rod  of  iron,  and 
take  hold  of  his  strength  by  faith  lest  we  feel  it  in  displeasure  ?  Lord,  let 
me  feel  the  efficacy  of  thy  grace,  rather  than  the  power  of  thine  anger  I 

Obs.  2.  Observe  again,  that  Christ  is  Lord  and  Jesus-,  he  came 
to  rule,  and  he  came  to  save.  I  shall  handle  these  two  titles — (1.) 
Conjunctly  ;  and  then,  (2.)  Singly  and  apart. 

1.  Conjunctly:  'Let  all  Israel  know  that  God  hath  made  this 
Jesus,  whom  ye  have  crucified,  Lord  and  Christ/  Acts  ii.  36.  It  is 
usual  to  observe  in  Christ's  style  and  title  a  mixture  of  words  of  power 
and  words  of  goodness  and  mercy  :  see  Isa.  ix.  6,  et  alibi  passim.  Now 
for  what  end  ?  Partly  to  show  that  he  is  a  desirable  friend,  and  a 
dreadful  adversary  :  partly  to  set  forth  the  mystery  of  his  person,  in 
whom  the  two  natures  did  meet :  partly  to  show  that  he  is  not  good 


158  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  4. 

out  of  impotency  and  weakness ;  if  we  pardon  and  do  good  it  is  out  of 
need.  God  is  strong  enough  to  revenge,  but  gracious  enough  to  save 
and  pardon.  Power  maketh  us  cruel :  *  Who  findeth  his  enemy  and 
slayeth  him  not?'  If  we  forbear,  it  is  out  of  policy,  not  out  of  pity. 
'  The  sons  of  Zeruiah '  may  be  *  too  hard  for  us/  but  Christ,  who  is  the 
great  Lord,  he  also  is  Jesus ;  he  hath  the  greatest  power,  and  the 
greatest  mercy ;  mighty,  but  yet  a  Saviour.  Partly  to  show  how  we 
should  receive  him  ;  we  should  not  only  come  to  him  for  ease,  but 
take  his  yoke,  Mat.  xi.  28,  29.  Give  him  your  hearts  as  well  as  your 
consciences  ;  if  Christ  save,  let  not  sin  lord  it.  What  a  pitiful  thing 
it  is  when  men  would  have  Christ  to  redeem  them,  and  Satan  to  rule 
and  govern  them  !  Ov  6e\o^ev  TOVTOV  fiaaiXeva-ai,,  '  We  will  not  have 
this  man  to  reign  over  us,'  Luke  xix.  14.  There  the  business  sticks : 
*  The  carnal  mind  is  enmity  to  the  law/  Kom.  viii.  Lusts  cannot  en 
dure  to  hear  of  a  restraint,  and  therefore  we  oppose  most  Christ's 
nomothetic  power  ;  like  angry  dogs  we  gnaw  the  chain.  The  language 
of  every  carnal  heart  is,  '  Our  lips  are  our  own ;  who  is  lord  over  us  ?' 
Ps.  xii.  4.  To  be  controlled  for  every  word,  every  thought,  every 
action,  we  cannot  endure  it.  Oh  !  consider  Christ  hath  many  enemies, 
but  they  are  his  chief  enemies  that  do  withstand  his  reigning :  Luke 
xix.  27,  '  Those  mine  enemies,  that  would  not  that  I  should  reign  over 
them/  &c. 

2.  Let  us  handle  these  two  titles  singly  and  apart. 

[1.]  He  is  Lord  :  Acts  x.  36,  '  Jesus  Christ,  he  is  Lord  of  all.'  As  he 
is  God  he  hath  the  same  glory  with  the  Father ;  as  mediator  there  is 
a  dominion  that  results  from  his  office ;  for  so  he  is  the  '  heir  of  all 
things,'  the  head  of  all  creatures,  and  king  of  the  church,  and  at  the 
last  day  the  judge  of  all  men.  But  he  is  chiefly  a  Lord  because  of  his 
heritage  in  the  church ;  a  Lord  over  his  own  people,  who  are  '  given 
to  him  for  a  possession '  by  God  the  Father,  Ps.  ii.  8,  and  *  bought  with 
his  own  blood/  Acts  xx.  28  ;  and  taken  into  a  marriage  covenant  with 
him,  Eph.  v.  25-27.  And  as  Sarah  called  her  husband  lord,  so  must 
the  church  own  Christ  for  Lord  and  husband.  Well,  then,  let  us 
acknowledge  the  dominion  of  Christ ;  let  him  be  Lord  alone  in  his 
own  house ;  let  us  yield  subjection  and  obedience  to  him ;  let  us 
beware  of  depriving  him  of  that  honour  to  which  he  hath  so  good 
a  right.  You  will  say,  Who  are  those  that  deny  Christ  his  Lordship  ? 
I  answer : — 

(1.)  They  that  will  not  hear  his  voice,  that  slight  his  calls.  He 
inviteth  them  and  prayeth  them  that  they  will  look  into  their  hearts, 
consider  their  eternal  condition,  but  they  quench  the  Spirit,  smother 
light,  resist  all  these  motions ;  these  will  not  hear  Christ's  voice.  He 
entreateth,  prayeth,  that  we  will  come  and  put  our  souls  under  his 
government ;  and  we  in  effect  say,  '  We  are  lords,  and  will  not  come 
at  thee/  Jer.  ii.  31.  We  are  well  enough,  and  shall  do  well  enough 
without  any  such  care  and  strictness. 

(2.)  They  that  cannot  endure  his  restraints  :  Jer.  xxxi.  18,  '  Thou 
art  as  a  bullock  unaccustomed  to  the  yoke/  They  cannot  endure  to 
hear  of  denying  their  fashions,  their  lusts,  their  pleasures,  their  vain 
thoughts,  when  every  thought  and  every  desire  must  be  under  a  law ; 
so  much  time  spent  in  duties,  such  gravity  in  the  conversation,  such 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  159 

«'iwe  in  their  speeches ;  they  break  off  like  a  wanton  heifer.  Vain  and 
licentious  spirits  will  not  be  yoked  and  clogged  thus :  Mai.  i.  14, '  What 
a  weariness  is  it ! '  Sacrifice  upon  sacrifice !  such  waiting  upon  God  ! 
they  cannot  endure  it.  Man  is  compared  to  '  a  wild  ass's  colt/  not 
only  for  grossness  of  conceit,  but  for  untamedness  and  wildness,  Job 
xi.  12.  We  would  roam  abroad  without  restraint. 

(3.)  They  are  given  up  to  strong  and  inordinate  desires  of  liberty ; 
when  men  quarrel  at  duties  rather  than  practise  them,  think  it  a  kind 
of  happiness  to  be  free,  and  that  there  is  no  freedom  but  in  sinning, 
and  following  the  bent  and  sway  of  their  own  hearts,  are  all  for  break 
ing  bands,  and  dissolving  cords,  Ps.  ii.  4. 

(4.)  These  are  bewrayed  by  a  proud  contempt  and  obstinacy  against 
instruction  and  reproof:  Jer.  v.  5,  'I  will  go  to  the  great  men  and 
speak  to  them  ;  but  these  have  altogether  burst  the  yoke,  and  broken 
the  bands.'  They  had  cast  off  all  respect  and  obedience  to  God :  Jer. 
xiiL  15,  '  Hear,  give  ear,  be  not  proud/  &c. ;  so  Heb.  xiii.  22,  '  Suffer 
the  words  of  exhortation/  &c.  Some  spirits  are  impatient,  and  re 
coil  with  the  more  violence  upon  a  reproof,  and  storm  and  vex,  which 
argueth  much  unsubjection  of  heart  to  Christ. 

[2.]  He  is  Jesus,  which  signifieth  a  Saviour.  Now  Christ  is  a 
Saviour  positively  as  well  as  privately ;  he  giveth  us  spiritual  bless 
ings,  as  well  as  freedom  from  misery  ;  John  iii.  17,  that  they  should 
'  not  perish,  but  have  everlasting  life/  Again  he  is  a  Saviour  not 
only  by  way  of  deliverance,  but  by  way  of  prevention  ;  he  doth  not 
only  break  the  snare,  but  keep  our  feet  from  falling  ;  he  is  as  a  shep 
herd  to  lead  the  flock,  as  well  as  a  physician  to  heal  the  diseased. 
We  do  not  take  notice  of  preventive  mercies,  and  yet  prevention  is 
better  than  escape.  Again,  he  is  a  Saviour  by  merit  and  by  power  ; 
for  he  hath  not  only  to  do  with  God,  but  with  Satan.  God  is  to  be 
satisfied,  and  Satan  overcome ;  and  therefore  he  rescueth  us  out  of 
the  hands  of  Satan,  and  redeemeth  us  out  of  the  hands  of  God's  jus 
tice.  To  rescue  a  condemned  malefactor,  and  take  him  by  force  out 
of  the  executioner's  hands,  is  not  enough;  the  judge  also  must  be 
satisfied,  and  pass  a  pardon,  or  the  man  is  not  safe :  Christ  '  hath 
pulled  us  out  of  the  power  of  darkness/  Col.  i.  13,  and  in  him  the 
Father  is  *  well  pleased/  Mat.  iii.  17.  There  needeth  also  power  to 
work  upon  our  hearts,  as  well  as  merit  to  satisfy  God.  Before  his 
exaltation  he  redeemed  us,  then  he  deserved  it;  and  therefore  it  is 
said,  'We  have  salvation  by  his  death/  1  Thes.  v.  9.  After  his 
exaltation  he  worketh  it,  and  so  we  are  *  saved  by  his  life/  Koin.  v.  10. 
So  that  living  and  dying  he  is  ours,  that  living  and  dying  we  may  be 
his  :  we  have  the  power  of  his  exaltation  as  well  as  the  merit  of  his 
humiliation.  Once  more,  he  saveth  us  not  only  for  awhile,  but  for 
ever  ;  and  therefore  it  is  called  an  '  eternal  salvation/  Heb.  v.  9 ;  not 
only  from  temporal  misery,  but  from  hell  and  damnation ;  not  only 
the  body  is  saved,  but  the  soul ;  and  the  soul  not  only  from  hell,  but 
the  fear  of  hell,  Heb.  ii.  14,  from  the  fear  as  well  as  the  hurt,  from 
despair  and  want  of  hope  as  well  as  from  the  misery  itself.  Yet,  again, 
he  saveth  us  not  only  from  the  evils  after  sin,  but  the  evil  o/sin :  Mat. 
i.  21,  '  He  shall  save  his  people  from  their  sins  ;'  there  is  the  chief est 
part  of  his  salvation.  He  doth  not  only  save  us  in  part,  but  saves  us 


1 60  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  4. 

'  to  the  uttermost/  Heb.  vii.  25.  He  giveth  us  life,  and  all  things 
necessary  to  life.  Well,  then:  — 

First,  Bless  God  for  Jesus  Christ,  that  he  took  the  cure  of  our 
salvation  into  his  own  hands  ;  he  would  not  trust  an  angel,  none  was 
fit  for  it :  Isa.  lix.,  '  I  looked  and  there  was  no  Saviour,  therefore  mine 
own  arm  wrought  out  salvation/  There  are  poor  creatures  like  to 
perish  for  want  of  a  Saviour ;  I  will  go  down  and  help  them ;  as 
Jonah,  when  he  saw  the  tempest,  '  Cast  me  into  the  sea/  So  when 
we  had  raised  a  tempest,  Cast  me  in,  saith  Christ,  '  Lo,  I  am  come  to 
do  thy  will/ 

Secondly,  Get  an  interest  in  Christ :  Luke  i.  47,  '  My  spirit  hath 
rejoiced  in  God  my  Saviour/  Interest  is  the  true  ground  of  comfort 
and  rejoicing.  What  must  we  do  to  get  this  interest?  I  answer  : — 

1.  Keject  all  other  Saviours  :  Acts  iv.  12,  '  There  is  salvation  in  no 
other.'     Nothing  could  save  Noah  and  his  family  but  the  ark;   if 
they  had  devised  ships,  they  would  not  hold  out  against  the  deluge. 
Especially  take  heed  of  making  Christ  of  self,  setting  up  thy  own 
merit,  or  thy  own  power ;  the  one  in  effect  renounceth  his  humilia 
tion,  the  other  his  exaltation.     Christ  came  to  '  save  that  which  was 
lost ; '  the  sinking  disciples  cried  out,  '  Master,  save  us,  we  perish.'    It 
is  long  ere  God  bringeth  us  to  this :  till  you  are  lost,  why  should  you 
make  choice  of  a  Saviour  ?    Swimming  is  not  a  thing  that  can  be  prac 
tised  ashore  or  on  firm  land  :  till  we  are  brought  into  distress  we 
will  never  look  for  a  Saviour. 

2.  Be  earnest  with  God  for  an  interest,  and  for  the  manifesta 
tion  of  it :    Ps.  xxxv.  3,  '  Say  unto  my  soul,  I  am  thy  salvation/ 
When  the  soul  hath  chosen  God,  Lam.  iii.  24,  '  The  Lord  is  my  por 
tion,  saith  my  soul;'  I  will  have  no  other  Saviour,  but  I  will  desire 
the  Lord  to  ratify  it  by  his  consent :  '  I  am  thy  salvation.5     Those 
that  would  make  use  of  Christ's  salvation  in  a  temporal  way  pressed 
on  him,  untiled  the  house  to  come  at  him ;  so  should  we  force  our 
selves  upon  him  by  a  holy  boldness. 

Obs.  3.  Again,  from  the  words  observe,  the  Son  of  God  was  Christ, 
that  he  might  be  Lord  and  Jesus ;  anointed  of  the  Father  that  he 
might  accomplish  our  salvations.  •  This  anointing  signifieth  two 
things : — 

1.  The  quality  and  kind  of  his  office. 

2.  The  authority  upon  which  it  was  founded. 

First,  It  noteth  the  nature  of  his  offices.  Under  the  Old  Testa 
ment  three  sort  of  persons  were  anointed — kings,  priests,  and  prophets, 
and  all  these  relations  doth  Christ  sustain  to  the  church.  Men  that 
were  to  be  saved  lay  under  a  threefold  necessity — ignorance,  distance 
from  God,  and  inability  to  return  to  him.  Suitably  Christ  a  prophet 
to  show  us  our  misery,  a  priest  to  provide  a  remedy,  a  king  to  instate 
us  in  that  remedy  ;  therefore  according  to  these  three  offices  doth  the 
scripture  use  words  in  describing  the  benefits  we  have  by  Christ :  John 
xiv.  6,  '  I  am  the  way,  the  truth,  and  the  life/  Christ  is  the  way  as 
a  priest,  for  by  his  oblation  and  intercession  we  have  the  boldness  to 
come  to  God ;  the  truth  as  a  prophet,  the  life  as  a  king :  take  life 
either  for  the  royal  donatives  of  grace  or  glory.  So  1  Cor.  i.  30,  '  He 
is  made  to  use  wisdom,  righteousness,  sanctification,  and  redemption/ 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  161 

We  are  ignorant  foolish  creatures,  therefore  Christ  is  made  to  us 
wisdom  as  a  prophet ;  we  are  guilty  creatures,  and  therefore  righteous 
ness  as  a  priest ;  sinful  creatures,  therefore  sanctification  ;  miserable 
creatures,  liable  to  death  and  hell,  therefore  redemption,  and  both 
these  as  a  king.  It  was  necessary  that  the  way  of  our  salvation  should 
be  opened,,  effected,  and  applied  ;  therefore  did  Christ  first  come  from 
heaven  as  a  prophet  to  preach  the  gospel ;  and  then  offer  up  himself 
through  the  eternal  Spirit  as  a  priest ;  and,  last  of  all,  seize  upon  the 
mediatorial  throne  as  king  of  the  church.  Well,  then,  if  our  blind 
ness  and  ignorance  troubleth  us,  let  us  make  use  of  Christ's  propheti 
cal  office,  that  he  may  teach  us  the  whole  counsel  of  God  ;  if  we  are 
haunted  by  troubles,  and  the  accusations  of  our  own  conscience,  let  us 
sprinkle  our  hearts  with  the  blood  of  our  high  priest,  that  they  may 
be  pacified ;  if  we  have  any  desire  to  be  granted,  let  us  make  use  of 
his  intercession  ;  if  we  be  discouraged  by  our  own  weakness,  and  the 
power  of  our  spiritual  enemies,  let  us  run  for  protection  to  our  king, 
through  whom  the  saints  are  more  than  conquerors. 

Secondly,  It  noteth  the  authority  upon  which  his  office  is  founded  ;  he 
was  anointed  thereto  by  God  the  Father,  who  in  the  work  of  redemp 
tion  is  represented  as  the  offended  party  and  supreme  judge ;  and  so 
it  is  a  great  comfort  to  us  that  Christ  is  a  mediator  of  God's  choosing. 
When  Moses  interposed  of  his  own  accord,  he  was  refused :  '  Blot  me 
out  of  thy  book ; '  No,  saith  the  Lord, '  the  soul  that  sinneth,  him  will 
I  blot  out  of  my  book.'  But  now  Jesus  Christ  took  not  this  honour 
upon  him,  but  was  called  of  God  thereunto ;  it  was  the  will  of  the 
Father :  so  that  when  we  come  to  God,  though  we  cannot  say,  He  is 
mine,  yet  we  can  say,  Lord,  he  is  thine ;  a  Saviour  of  thy  setting  up, 
thou  hast  authorised  him,  and  wilt  own  thine  own  way,  &c. 

Obs.  4.  Once  more,  observe,  which  indeed  is  a  point  that  lieth  full 
in  the  eye  of  the  text,  that  Jesus  Christ,  the  master  of  the  world  and 
Lord  of  the  church,  is  true  God.  For  it  is  said  here,  denying  the  only 
Lord  God,  and  our  Lord  Jesus  Christ.  It  would  seem  a  strange 
thing  that  I  should  go  about  to  prove  the  Godhead  of  Christ,  were  not 
blasphemy  grown  so  common,  and  appearing  abroad  with  so  bold  a 
forehead.  Heretofore  it  was  a  grievous  abomination  to  the  children  of 
God  when  such  a  thought  rushed  into  their  minds ;  but  now  some 
promote  it  as  a  settled  opinion.  It  is  Satan's  policy  to  loosen  a  corner 
stone,  though  he  cannot  wholly  pull  it  out ;  he  striveth  all  that  he  can 
to  make  the  main  articles  of  religion  seem  at  least  questionable.  But 
Christians,  be  not  shaken  in  mind ;  the  foundation  of  the  Lord  standeth 
sure.  I  confess  I  should  wholly  omit  such  disputes  ;  in  fundamental 
articles,  we  should  not  allow  a  scruple :  '  Thou  shalt  not  inquire  after 
their  gods/  Deut.  xii.  30.  But  when  such  conceits  are  not  only 
satanical  injections,  but  men's  settled  opinions,  it  is  good  to  establish 
the  heart  in  such  principles  as  this  is.  That  Christ  is  God  appeareth 
by  express  scripture,  where  he  is  called  '  the  true  God,'  1  John  v.  20 ; 
'  the  great  God,'  Titus  ii,  13,  to  show  that  he  is  not  a  God  inferior  to 
the  Father,  but  equal  in  power  and  glory,  and  that  not  by  courtesy  and 
grant,  but  by  nature.  So  he  is  called  '  the  mighty  God,  the  everlast 
ing  Father,'  Isa.  ix.  6,  and  '  God  over  all/  Bom.  ix.  5 ;  proofs  so  evi 
dent  and  pregnant  that  they  need  no  illustration.  And  that  he  is  a 

VOL.  v.  L 


162  AN  EXPOSITION,  WITH  NOTES,  [VflR.  4. 

God  equal  to  the  Father  appeareth  also  by  express  texts  of  scripture  : 
Phil.  ii.  6,  '  He  was  in  the  form  of  God,  and  thought  it  no  robbery  to 
be  equal  with  God ;'  and  Col.  ii.  9, '  In  him  dwelleth  the  fulness  of  the 
Godhead  bodily.'  The  saints  are  '  made  partakers  of  the  divine  nature/ 
2  Peter  i.  4,  but  in  him  the  whole  Godhead  dwelt  personally,  and  all 
this  was  no  usurpation  of  another's  right.  The  Jews  would  have 
stoned  him  'because  he  said  God  was  his  father,  making  himself 
equal  with  God ; '  therefore  he  meant  it  not  in  an  ordinary  sense,  and 
indeed  if  he  be  a  God,  he  is  a  God  by  nature,  for  '  God  will  not  give 
his  glory  to  another/  Again,  God  he  must  needs  be,  if  you  consider 
the  work  he  ought  to  do.  The  work  of  the  mediator  could  be  dis 
patched  by  no  inferior  agent.  As  prophet,  he  was  to  be  greater  than 
all  other  prophets  and  apostles ;  for  the  great  doctor  of  the  church 
ought  to  be  authentic,  a  lawgiver  from  whose  sentence  there  is  no  ap 
peal  :  '  A  lord  in  his  own  house/  Heb.  iii.  6 ;  one  to  whom  Moses  was 
but  a  servant,  for  to  him  he  gave  the  law,  Heb.  xii.  26.  One  that  is 
to  be  a  fountain  of  wisdom  to  all  the  elect,  1  Cor.  i.  30 ;  one  that  must 
not  only  teach,  but  give  eyes  to  see,  and  ears  to  hear,  and  a  heart  to 
learn.  Consider  him  as  a  king ;  a  finite  power  cannot  break  the  force 
of  enemies,  pour  out  the  Spirit,  raise  the  dead,  bestow  grace  and  glory, 
and  become  an  original  fountain  of  life  to  all  the  elect.  All  these 
things  are  proper  to  God,  the  glory  which  he  will  not  give  to  another. 
Consider  him  as  a  priest ;  and  there  are  two  acts,  oblation  and  interces 
sion,  and  still  you  will  find  that  he  must  be  God.  For  his  oblation,  he 
must  be  one  that  could  offer  up  himself,  Heb.  ix.  14,  and  therefore 
must  have  '  power '  over  his  own  life,  John  x.  28,  '  to  lay  it  down  and 
take  it  up ;'  which  no  creature  hath.  And  he  must  offer  himself  '  one 
for  all/  2  Cor.  v.  15 ;  the  person  that  suffered  was  to  be  infinite,  as 
good  and  better  than  all  theirs  that  should  have  suffered ;  as  they  said 
to  David,  '  thou  art  better  than  a  thousand  of  us ; '  and  this  suffering 
was  to  be  but  once.  Now,  the  wages  of  sin  are  eternal  death ;  some 
thing  there  must  be  to  compensate  the  eternity  of  the  punishment,  and 
nothing  could  counterpoise  eternity  but  the  infiniteness  and  excellency 
of  Christ's  person,  as  a  payment  in  gold  taketh  up  less  room  than  a  pay 
ment  in  silver,  but  the  value  is  as  much.  It  was  necessary  that  he 
should  overcome  the  punishment,  for  if  we  were  always  suffering,  we 
could  have  no  assurance  that  God  were  satisfied.  And  the  end  was  to 
expiate  sin  ;  nothing  but  an  infinite  good  could  remedy  so  great  an  evil. 
The  person  wronged  is  infinite,  so  is  the  person  suffering.  And  then 
his  death  was  not  only  to  be  a  ransom,  but  a  price ;  not  only  avr'i\v- 
rpov,  but  avrdXXayjAa.  A  surety  to  an  ordinary  creditor  payeth  the 
debt,  and  freeth  the  debtor  from  bonds.  Christ  was  to  bring  us  into 
grace  and  favour  with  God,  and  to  merit  heaven  for  us.  Now  for  the 
other  act  of  his  priesthood,  his  intercession :  so  he  was  to  know  our 
persons  and  our  wants  and  necessities,  as  the  high  priest  had  the  names 
of  the  twelve  tribes  on  his  breast  and  shoulders,  Exod.  xxviii.  12,  29. 
And  then  he  is  to  negotiate  with  God  in  the  behalf  of  all  believers,  and 
to  dispatch  blessings  suitable  to  their  state :  and  who  can  do  this  but 
God,  who  knoweth  the  heart  and  trieth  the  reins  ?  In  short,  to  be  a  fit 
intercessor  for  all  the  elect,  he  is  to  know  our  needs,  thoughts,  sins, 
prayers,  desires,  purposes,  and  to  wait  on  our  business  day  and  night, 


VEE.  4.]  UPON  THE  EPISTLE  OF  JUDE.  163 

that  wrath  may  not  break  out  upon  us ;  so  that  his  work  as  mediator 
showeth  him  to  be  God. 

Uses.  Well,  then,  we  learn  hence: — 

1.  That  Christ  is  a  proper  object  for  faith.   Faith  is  built  on  God,  1 
Peter  i.  21,  and  Christ  is  God ;  and  therefore  his  merit  was  sufficient 
to  redeem  the  church,  which  is  therefore  said  to  be  '  purchased  by  the 
blood  of  God/  Acts  xx.  28.     This  maketh  him  able  to  sanctify  us,  and 
purge  us,  for  his  blood  was  '  offered  through  the  eternal  Spirit/  Heb. 
ix.  14.     As  God  he  knoweth  our  wants ;  for  as  to  his  divine  nature  he 
knoweth  all  things ;  and  then  he  hath  a  human  nature  that  hath  had 
experience  of  them.     He  is  able,  as  God,  to  give  in  the  supplies  of  the 
Spirit,  to  save  to  the  uttermost,  Heb.  vii.  25.     God  manifested  in  our 
flesh  is  a  firm  basis  for  faith  and  comfort. 

2.  Since  he  was  God  by  nature,  let  us  observe  the  love  of  Christ  in 
becoming  man.     Men  show  their  love  to  one  another  when  they  hang 
their  picture  about  their  neck.     What  did  Christ  when  he  took  our 
nature  ?     To  see  the  great  God  in  the  form  of  a  servant,  or  hanging 
upon  the  cross,  how  wonderful !     '  God  manifested  in  our  flesh  '  is  a 
mystery  fit  for  the  speculation  of  angels,  1  Tim.  iii.  16,  with  1  Peter, 
i.  11 ;  it  would  have  seemed  a  blasphemy  for  us  to  have  thought  it, 
to  have  desired  it.     Among  the  friars,  they  count  it  a  mighty  honour 
done  to  their  order  if  a  great  prince,  when  he  is  weary  of  the  world, 
cometh  among  them,  and  taketh  their  habit,  and  dieth  in  their  habit. 
Certainly  it  is  a  mighty  honour  to  mankind  that  Christ  took  our 
nature,  and  died  in  our  nature,  and  that  he  was  '  made  sin/  '  made 
man/  '  made  a  curse.'     Let  us  desire  to  be  made  partakers  of  his 
nature,  as  he  was  of  ours.     This  is  our  preferment,  to  *  be  partakers  of 
the  divine  nature/  2  Peter  i.  4,  as  this  was  his  abasement.    The  sun  of 
righteousness  went  backward,  there  was  the  miracle ;  and  let  us  use 
ourselves  more  honourably  for  the  time  to  come,  that  we  may  not  de 
file  that  nature  which  the  Son  of  God  assumed. 

3.  It  is  an  invitation  to  press  us  to  come  to  Christ,  and  by  Christ 
to  God.    The  great  work  of  the  ministers  is  like  that  of  Eliezer,  Abra 
ham's  servant,  to  seek  a  match  for  our  master's  son.    Our  way  to  win 
you  is  to  tell  you  what  he  is ;  he  is  God-man  in  one  person  ;  he  is 
man,  that  you  may  not  be  afraid  of  him  ;  God,  that  he  may  be  sufficient 
to  do  you  good  ;  '  the  Lord  of  lords/  *  King  of  kings/  the  '  heir  of  all 
things/    the    '  Saviour   of   the   world ; '    *  this   is  your    beloved,   ye 
daughters  of  Jerusalem/     He  knoweth  your  wants,  is  able  to  supply 
them,  though  you  are  unworthy.     Come,  he  needeth  no  portion  with 
you ;  we  can  bring  nothing  to  him,  he  hath  enough  in  himself ;  as 
Esther,  the  poor  virgin,  had  garments  out  of  the  king's  wardrobe, 
Esther  ii.  12,  and  the  perfumes  and  odours  given  her  on  the  king's 
cost.   Therefore  come  to  him  ;  it  is  danger  to  neglect  him :  '  See  that  ye 
refuse  not  him  that  speaketh  from  heaven/  Heb.  xii.  25.     It  is  God 
wooeth  you ;  he  will  take  you  with  nothing,  he  is  all-sufficient ;  you 
bringing  him  nothing  but  all -necessity,  he  will  protect  you,  maintain 
you,  give  you  a  dowry  as  large  as  heart  can  wish.    Therefore  leave  not 
till  you  come  to  '  I  am  my  beloved's,  and  he  is  mine/ 

Obs.  5.  I  come  now  to  the  word  implying  their  guilt,  apvovpevoi, 
denying.     Observe,  that  it  is  a  horrible  impiety  to  deny  the  Lord 


164  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

Jesus ;  when  he  would  make  these  seducers  odious,  he  giveth  them, 
this  character.  Now  Christ  is  many  ways  denied.  I  shall  refer  them 
to  two  heads — in  opinion  and  practice. 

1.  In  opinion :  so  Christ  is  denied  when  men  deny  his  natures  or 
offices.     (1.)  His  natures,  his  deity  or  humanity, — as  those  ancient 
and  wicked  heretics,  Ebion  and  Cerinthus  ;  and  that  is  the  reason  why 
John  begin neth  his  Gospel  (which  was  last  written)  with  a  description 
of  his  Godhead,  and  is  so  zealous  against  them  in  his  epistles  ;  as  also 
Jude  and  Peter.     Ebion,  Cerinthus,  and   Carpocrates,  and   others, 
held  he  was  begotten  as  others  are,  by  the  help  of  a  man.     Manes 
held  the  Son  of  God  to  be  a  part  of  his  Father's  substance.    Saturnius, 
Basilides,  Cordion,  with  others,  denied  the  humanity  of  Christ,  saying 
he  only  appeared  in  the  shape  of  a  man.     Samosatanus  held  God  was 
not  otherwise  in  Christ  than  in  the  prophets.     Eutyches  held  there 
was  in  Christ  but  one  nature,  which  was  made  up  of  the  commixture 
of  his  flesh  with  his  divinity,  as  water  is  mixed  with  wine.     Nestorius 
would  give  him  two  personalities,  because  he  had  two  natures.     The 
Marcionites  affirmed  Christ  suffered  not  really,  but  in  show.     Thus 
you  see  how  busy  the  devil  hath  been,  and  always  is,  about  this  main 
article.     (2.)   His   offices  of   king,   priest,   and   prophet  have   been 
denied  by  none,  as   I  remember,  but  yet   often  made  void  and  of 
none  effect.     Antichristianism  is  perfectly  the  evacuating  of  Christ's 
offices.     The  Papists  set  up  head  against  head,  which  is  the  spirit 
of  antichristianism.      They  make  void  his  priestly  office  by  indul 
gences,  purgatory,  doctrine  of  merit ;  his  prophetical  office  by  doc 
trines  of  men  and  unwritten   traditions.     So  Socinians  make  void 
his   priesthood  by  denying  his  satisfaction;  and  Papists  make  void 
the  other  act  of  his  priesthood  by  setting  up  mediators  of  interces 
sion,  &c. 

2.  Christ  is  denied  in  practice  ;  and  so — (1.)  By  apostasy  and  total 
revolt  from  him  :  Mat.  x.  33,  '  Whosoever  shall  deny  me  before  men/ 
&c.     None  sin  as  apostates  do ;  for  they  do  as  it  were,  after  trial,  and 
upon  deliberate  judgment,  acknowledge  the  devil  the  better  master ; 
they  first  forsook  Satan,  and  then  came  to  Christ,  and  then  they  go 
back  again  from  Christ  to  Satan  ;  and  so  do,  as  it  were,  tell  the  world, 
that  with  him  is  the  best  service  ;  and  therefore  it  '  were  better  they 
had  never  known  the  way  of  righteousness,'  &c.,  2  Peter  ii.  21.     (2.) 
By  not  professing  Christ  in  evil  times,  for  not  to  profess  is  to  deny : 
see  Mat.  x.  32,  33,  and  Mark  viii.  38,  in  an  age  when  men  prove  dis 
loyal  in  the  duty  of  the  covenant,  called  there  an  '  adulterous  genera 
tion.'     Some  are  ashamed  for  fear  of  disgrace,  as  well  as  afraid  for  fear 
of  danger  to  own  Christ,  and  the  ways  best  pleasing  to  him  ;  this  is  to 
deny  him.     (3.)  Men  deny  Christ  when  they  profess  him,  and  walk 
unworthily  and  dishonourably  to  their  profession.     Actions  are  the 
best  image  of  men's  thoughts.    Now  their  actions  give  their  profession 
the  lie :  Titus,  i.  16,  '  They  profess  they  know  God,  and  in  works  they 
deny  him/     So  1  Tim.  v.  8,  '  If  any  provide  not  for  his  own  house,  he 
hath  denied  the  faith  ; '  that  is,  done  an  act  incompatible  with  the  Chris 
tian  faith,  of  which  he  maketh  profession ;  which  is  interpretative — a 
denying  the  faith.     For  the  more  clear  opening  of  this,  consider  these 
propositions : — 


VEB.  4.]  UPON  THE  EPISTLE  OF  JUDE.  165 

[1.]  An  empty  profession  of  Christ  is  not  enough ;  now  Christ  is 
everywhere  received,  it  is  easy  to  profess  his  name.  To  be  a  Christian 
in  heart  and  conscience  was  far  more  easy  to  them  in  the  primitive 
times  than  to  be  so  in  name  and  profession,  the  powers  of  the  world 
being  against  that  way;  whereas  the  difficulty  on  our  part  lieth  in  being 
Christians  in  heart :  it  is  no  disgrace  now  to  be  a  Christian  outwardly  ; 
that  opposition  and  scorn  which  was  then  cast  upon  Christianity 
would  now  be  cast  upon  Judaism,  or  Turcism,  or  Paganism.  The 
winds  blow  out  of  another  corner,  and  that  which  was  their  discourage 
ment  may  be  our  motive,  to  wit,  the  countenance  of  civil  powers  ;  all 
advantages  lie  this  way.  If  in  Christ's  time  they  followed  him  for  the 
loaves,  John  vi.  26,  now  they  may  much  more.  Quandoquidem  panis 
Christi  jam  pinguis  factus  est,  saith  Gilbert ; J  tractatur  in  conciliis, 
disceptatur  in  judiciis,  disputatur  in  scholis,  cantatur  in  ecclesiis, 
qucestuosa  res  est  nomen  Christi — the  world  is  well  altered  since  the 
first  flight  of  Christianity  abroad ;  the  kings  and  princes  and  wise  men 
of  the  world  were  then  against  it,  everywhere  was  it  hooted  at  as  a 
novel  and  improbable  doctrine;  but  since,  by  long  prescription  of 
time,  it  hath  gotten  esteem  in  the  world,  and  is  made  the  public  pro 
fession  of  nations,  and  kings  and  princes  have  brought  their  glory  into 
the  church,  now  Christ  is  handled  in  councils,  disputed  of  in  the 
schools,  and  preached  of  in  the  assemblies,  so  that  the  general  pro 
fession  of  Christianity  is  a  matter  of  no  thanks.  It  is  easy  to  be  good 
where  there  is  nothing  to  draw  us  to  the  contrary ;  and  therefore,  when 
Christ  cometh  to  judgment,  paganism  and  loose  profession  of  Chris 
tianity  shall  fare  alike  ;  for  loose  Christians  are  but  pagans  under  a 
Christian  name  ;  see  Jer.  ix.  25,  26,  '  The  days  shall  come  that  I 
will  punish  all  them  that  are  uncircumcised  with  them  that  are  cir 
cumcised  ;  Egypt,  and  Judah,  and  Edom,  and  the  children  of  Ammon 
and  Moab ;  for  these  nations  are  uncircumcised  in  flesh,  and  the  house 
of  Israel  are  uncircumcised  in  heart/  It  is  no  advantage  to  bear 
God's  mark  in  our  bodies,  and  to  have  no  fruit  of  it  in  our  souls  ; 
this  is  but  to  clothe  ourselves  with  the  leaves  of  the  vine  without  par 
taking  the  sap.  What  difference  is  there  between  those  who,  in  a 
loose  Christian  profession,  are  addicted  to  luxury,  wantonness,  quarrel 
ling,  prodigious  lusts,  and  the  votaries  or  worshippers  of  Mars,  Venus, 
Bacchus,  and  Priapus  ?  Only  the  one  appear  in  their  own  colours, 
and  show  what  they  are,  and  the  other,  though  they  are  as  low  and 
brutish  in  their  practices,  pretend  to  a  higher  name,  even  to  the 
sacred  and  excellent  name  of  Christians.  Alas !  your  *  circumcision 
shall  be  reckoned  uncircumcision,'  Bom.  ii.  25,  when  you  have  not  the 
fruit  of  it. 

[2.]  Profession  of  Christianity  without  answerable  practice  maketh 
us  in  worse  case  than  a  heathen  that  is  ignorant  of  Christ  and 
salvation  by  him  ;  see  1  Tim.  v.  8,  '  He  is  worse  than  an  infidel/ 
Poor  pagans  are  not  so  well  enlightened,  instructed,  and  acquainted 
with  such  rich  and  glorious  mercy,  with  '  the  great  things  of  eternity/ 
with  the  assistances  of  God  the  Spirit ;  they  have  not  such  rules  as  we 
have,  nor  such  advantages  as  we  have,  nor  such  obligations  as  we 
have,  nor  such  encouragements  as  we  have.  If  a  man  on  horseback 

1  Gilbert  in  Cant. 


166  AN  EXPOSITION,  WITH  NOTES,  [VER.  4. 

cometh  slower  than  a  man  on  foot,  we  blame  him  the  more,  because  he 
had  more  help.  So  are  carnal  Christians  in  worse  case  than  the 
heathen,  because  God  may  justly  expect  more  from  them.  To  be 
brought  up  in  a  prince's  court,  and  to  be  still  of  rude  and  servile 
conditions,  is  worse  in  them  than  in  those  that  follow  the  plough  all 
days  of  their  lives.  So  to  be  trained  up  in  the  courts  of  Christ,  and  to 
come  short  of  the  heathens  in  morality  and  strictness  of  conversation, 
it  will  be  worse  taken  of  us  than  of  those  that  never  heard  of  Christ. 
The  more  we  profess  the  truth  the  more  we  condemn  ourselves  in  our 
evil  practices,  and  therefore  must  needs  be  worse  than  heathens ;  for 
we  practise  that  by  voluntary  choice  and  perverse  inclination  which 
they  practise  by  education,  they  know  little  better ;  so  that  the  more 
excellent  the  religion  is  which  we  profess,  the  more  vile  and  base  is 
our  disobedience ;  for  our  profession  will  be  a  sore  witness  against  us, 
that  we  knew  better  and  had  encouragements  to  do  better  ;  we  justify 
the  heathen,  but  we  condemn  ourselves,  as  Israel  justified  Sodom, 
Ezek.  xvi.  51,  but  by  her  profession  so  much  the  more  disproved  her 
own  carriage,  see  ver.  63.  Time  will  come  when  you  will  wish  you 
had  '  never  known  the  way  of  righteousness ; '  and  as  Job  cursed  the 
day  of  his  birth,  so  will  you  the  memory  of  that  day  wherein  you  were 
added  to  the  church. 

[3.]  Profession  accompanied  with  some  rash  and  fond  affection  to 
Christ  is  not  enough  to  acquit  us  from  denying  him.  Many  in  a 
heat  and  humour  will  be  ready  to  die  for  their  God,  and  yet  deny  him 
ordinarily  in  their  lives.  As  a  quarrelling  ruffian  will  stand  up  for  the 
honour  of  his  father,  who  yet,  by  his  debauched  courses,  is  the  very 
grief  of  his  heart ;  it  may  be  he  wisheth  his  death  to  enjoy  the  inheri 
tance,  yet  if  any  other  should  speak  a  disgraceful  word  of  him,  he  is  up 
in  arms  presently,  and  ready  to  fight  with  him.  So  some  men  pretend 
much  affection  to  their  religion,  and  are  ready  to  stab  him  that  shall 
question  it,  or  to  venture  their  own  lives  in  the  quarrel,  and  yet  none 
do  this  religion  so  great  a  despite  and  dishonour  as  they  do  themselves 
by  their  ungodly  conversations.  The  apostle  supposeth  that  some  may 
'  give  their  bodies  to  be  burned '  that  have  not  charity,  1  Cor.  xiii.  3, 
for  all  this  ado  is  not  for  their  religion,  but  their  humour.  If  their 
religion  were  rightly  understood  they  would  not  endure  it,  because  it 
altogether  disproveth  such  practices  as  they  delight  in ;  and  all  that 
they  do  is  no  more  than  they  would  do  for  an  idol,  if  they  were  born 
there  where  idols  are  worshipped.  The  blasphemies  of  a  pagan  or  an 
open  enemy  to  religion  do  not  touch  Christ  so  near  in  point  of 
honour  as  the  scandalous  behaviour  of  a  Christian ;  when  Pagans 
declaim  against  him,  it  is  but  the  malice  of  an  enemy.  Dogs  will 
bark,  it  is  their  kind ;  but  your  disobedience  to  his  laws  and  unsuit 
able  carriages  doth  far  more  dishonour,  and  represent  him  as  an 
ulcerous  Christ  to  the  world ;  because  you  pretend  so  much  affection 
to  him,  and  can  live  in  such  a  fashion,  you  would  be  taken  for  his 
greatest  friends,  and  so  in  effect  you  make  the  world  believe  that  he 
doth  approve  your  doings. 

[4.]  Christ  may  be  denied,  though  there  be  a  stricter  profession  of 
his  name,  and  some  faint  love  and  relish  of  his  sweetness.  Besides  the 
loose  national  profession  of  Christianity  which  God,  in  a  wise  provi- 


VER.  4.]  UPON  THE  EPISTLE  OF  JUDE.  167 

dence,  ordaineth  for  the  greater  safety  and  preservation  of  his  church, 
there  may  be  a  strict  personal  profession,  taken  up  from  inward  con 
viction,  and  some  taste  and  feeling,  and  yet  Christ  may  be  denied  for 
all  this,  as  some  that  had  '  tasted  the  good  word/  turned  aside  to  the 
world,  and  so  are  said  to  '  crucify  him'  rather  than  to  profess  him, 
Heb.  vi.  4-6.  The  apostle  intendeth  some  Hebrews  that  did  mix 
Moses  with  Christ  and  Judaism  to  save  their  goods.  So  elsewhere 
he  speaketh  of  some  that  '  had  a  form  of  godliness,  but  denied  the 
power  thereof,'  2  Tim.  iii.  5  ;  by  the  form,  meaning  the  strictest  garb 
of  religion  then  in  fashion.  This  is  to  deny  Christ,  when  we  deny  the 
virtue  and  power  of  that  religion  which  he  hath  established,  and  will 
not  suffer  it  to  enter  upon  our  hearts. 

[5.]  The  means  to  discover  false  profession  is  to  observe  how  we 
take  it  up,  and  how  we  carry  it  on ;  whether  we  embrace  it  upon  undue 
grounds,  or  match  it  with  unconsonant  practices. 

(1.)  We  embrace  it  upon  undue  grounds  if  we  take  it  up  merely 
upon  tradition,  without  a  sight  of  that  distinct  worth  and  excellency 
which  is  in  our  religion,  for  then  our  religion  is  but  a  happy  mistake, 
the  stumbling  of  blind  zeal  upon  a  good  object ;  and  all  the  difference 
between  you  and  pagans  is  but  the  advantage  of  your  birth  and  edu 
cation.  Standing  upon  a  higher  ground  doth  not  make  a  man  taller 
than  another  of  the  same  growth  and  stature  that  standeth  lower  ;  their 
stature  is  the  same,  though  their  standing  be  not  the  same.  So  you 
are  no  better  than  pagans,  only  you  have  the  advantage  of  being  born 
within  the  pale,  and  in  such  a  country  where  the  Christian  religion  is 
professed.  You  do  according  to  the  trade  of  Israel,  2  Chron.  xvii.  4, 
and  live  tear  alwva,  as  the  fashion  of  your  country  will  carry  it,  Eph. 
ii.  2 ;  and  as  beasts  follow  the  track,  so  you  take  up  that  religion  which 
is  entailed  upon  you. 

(2.)  If  we  match  it  with  unsuitable  practices.  These  may  be 
known,  if  we  do  consider  what  is  most  excellent  in  the  Christian  re 
ligion.  Elsewhere  1  I  have  showed  that  the  glory  of  the  Christian 
religion  lieth  in  three  things — in  excellency  of  rewards,  purity  of  pre 
cepts,  and  sureness  of  principles  of  trust. 

First,  In  the  fulness  of  the  reward,  which  is  the  eternal  enjoyment 
of  God  in  Christ ;  therefore  they  that  do  not  make  it  their  first  and 
chief  care  to  '  seek  the  kingdom  of  God  and  his  righteousness,'  Mat. 
vi.  33,  that  are  like  swine,  in  preferring  the  swill  of  carnal  pleasures 
before  communion  with  God,  or,  in  the  scripture  expression,  '  Love 
pleasures  more  than  God,'  or  prefer  the  profits  of  the  world  before  ever 
lasting  happiness,  they  whose  lives  are  full  of  epicurism,  atheism, 
worldliness,  it  is  not  a  pin  to  those  whether  they  be  pagans  or 
Christians  ;  for,  acting  thus  heathenishly,  thus  brutishly,  they  do  but 
pollute  that  sacred  and  worthy  name. 

Secondly,  The  perfection  of  the  precepts,  which  require  a  full  con 
formity  of  the  whole  man  to  the  will  of  God.  More  particularly, 
Christian  precepts  are  remarkable  for  purity  and  charity:  for  purity,  and 
therefore  '  revellings  and  banquetings  and  chambering'  are  made  to  be 
customs  of  the  Gentiles,  1  Peter  iv.  3,  things  abhorrent  from  the  Chris 
tian  religion ;  they  that  are  yokeless,  and  live  according  to  the  swing 

1  See  my  comment  on  James  i.  18. 


168  AN  EXPOSITION,  WITH  NOTES,  [VEB.  5. 

of  their  own  lusts,  or  else  that  only  fashion  the  outward  man,  make  no 
conscience  of  thoughts,  lusts,  &c. ;  they  do  not  live  as  Christians.  For 
charity :  nothing  is  more  pressed  than  giving ; l  it  was  Christ's  maxim 
'  It  is  better  to  give  than  to  receive/  Acts  xx.  35.  And  also  forgiving  : 
one  great  strain  of  his  sermon  is  love  to  enemies,  Mat.  v.  43-48. 
Christ,  when  he  brought  from  heaven  the  discovery  of  such  a  strange 
love  from  God  to  man,  would  settle  a  wonderful  love  on  earth  between 
man  and  man. 

Thirdly,  For  sureness  of  principles  of  trust ;  the  whole  scripture 
aimeth  at  this,  to  settle  a  trust  in  God,  and  therefore  it  discovereth  so 
much  of  God's  mercy,  of  his  particular  providence,  of  the  contrivance 
of  salvation  in  and  by  Christ ;  so  that  to  be  '  without  hope,'  is  to  be 
like  a  Gentile,  for  they  are  described  to  be  men  '  without  hope/  1  Thes. 
iv.  13  ;  and  carking  and  distrustful  care  is  made  the  sin  of  the  Gentiles, 
Mat.  vi.  31,  32 :  this  kind  of  solicitude  is  for  them  that  know  not  God, 
or  deny  his  providence  over  particular  things. 

Well,  then,  take  heed  of  denying  Christ ;  it  is  a  heavy  sin,  it  cost 
Peter  bitter  sorrow,  Mat.  xxvi.  75.  Will  you  '  deny  Christ  that  bought 
you '  ?  2  Peter  ii.  1.  Now  they  deny  Christ,  whose  hopes  and  comforts 
are  only  in  this  world  ;  Christ  is  not  their  God,  but  their  belly,  Phil.  iii. 
19.  Libertines  are  not  disciples  of  Christ,  but  votaries  of  Priapus. 
Merciless  and  revengeful  men  do  condemn  that  religion  which  they  do 
profess.  In  short,  they  do  not  only  deny  Christ  that  question  his  natures 
or  make  void  his  offices,  but  they  that  despise  his  laws,  when  they  do 
not  walk  answerably,  or  walk  contrary. 

Ver.  5.  I  will  therefore  put  you  in  remembrance,  though  ye  once 
kneiv  this,  liow  that  the  Lord,  having  tfaved  the  people  out  of  the  land 
of  Egypt,  afterwards  destroyed  them  that  believed  not. 

We  have  done  with  the  preface.  I  come  now  to  the  examples  by 
which  the  apostle  proveth  the  danger  of  defection  from  the  faith. 
The  first  is  taken  from  the  murmuring  Israelites ;  the  second  from 
the  apostate  angels  ;  the  third  from  the  beastly  Sodomites.  That  you 
may  see  how  apposite  and  apt  for  the  apostle's  purpose  these  instances 
are,  I  shall  first  insist  upon  some  general  observations. 

Obs.  1.  First  observe  that  God's  ancient  judgments  were  ordained 
to  be  our  warnings  and  examples.  The  Bible  is  nothing  but  a  book  of 
precedents,  wherein  the  Lord  would  give  the  world  a  document  or 
copy  of  his  providence  :  '  All  these  things  are  happened  to  them  for 
examples/  1  Cor.  x.  11.  When  we  blow  off  the  dust  from  these  old 
experiences,  we  may  read  much  of  the  counsel  of  God  in  them  ;  their 
destruction  should  be  our  caution.  His  justice  is  the  same  that  ever 
it  was,  and  his  power  is  the  same,  his  vigour  is  not  abated  with  years : 
'  God  is  but  one/  Gal.  iii.  20  ;  that  is,  always  the  same,  without  change 
and  variation,  as  ready  to  take  vengeance  of  the  transgressors  of  the 
law  as  of  old  ;  for  that  is  the  point  there  discussed.  So  2  Tim.  ii.  13, 
'  He  abideth  faithful ;  he  cannot  deny  himself.'  In  all  the  changes  of 
the  world,  God  is  not  changed,  but  is  where  he  was  at  first.  Surely 
we  should  tremble  more  when  we  consider  the  examples  of  those  that 
have  felt  his  justice ;  for  God  keepeth  a  proportion  in  all  his  dispen 
sations.  If  he  were  strict,  and  holy,  and  just,  then  he  is  strict,  and 

1  Therefore  a  merciless  disposition  is  made  a  denying  the  faith,  1  Tim.  v.  8. 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  169 

holy,  and  just  now.  He  that  struck  Ananias  and  Sapphira  dead  in  the 
place  for  a  lie,  that  made  Zacharias  dumb  for  unbelief,  that  kept  Moses 
out  of  the  land  of  promise  for  a  few  unadvised  words,  that  turned 
Lot's  wife  into  a  pillar  of  salt  for  looking  back,  is  the  same  God  still, 
not  a  jot  altered :  his  judgments  may  be  more  spiritual,  but  then  more 
terrible. 

Again,  answerable  practices  make  us  partakers  of  their  guilt,  and 
therefore  involve  us  in  their  punishment.  Imitation  is  an  evidence  of 
approbation.  A  man  may  have  more  sins  charged  upon  him  than 
those  committed  in  his  own  person ;  you  are  partakers  of  their  evil 
deeds  that  lived  before  you,  if  you  do  as  they  did.  It  may  be  the 
memory  of  those  that  formerly  fell  under  the  weight  of  God's  dis 
pleasure  is  execrable  to  you,  yet  your  walking  in  the  same  course  is  a 
sign  that  you  like  their  practices,  and  therefore  you  must  expect  their 
judgments  with  advantage  and  usury :  Mat.  xxiii.  35,  '  That  upon 
you  may  come  all  the  righteous  blood  that  was  shed  upon  the  earth, 
from  the  blood  of  righteous  Abel  to  the  blood  of  Zechariah,  the  son  of 
Barachiah,  whom  ye  slew  between  the  temple  and  the  altar.'  Why 
upon  them  ?  and  how  did  they  slay  him  ?  No  doubt  the  memory  of 
Cain  was  accursed  among  the  Jews,  but  they  '  walked  in  the  way  of 
Cain,'  and  so  were  to  receive  Cain's  judgment  with  advantage.  No 
doubt  the  memory  of  the  murderers  of  Zechariah  the  prophet  was 
hateful  to  them,  but  they  continued  prophet- killing  and  prophet- 
hating,  and  therefore  did  implicitly  approve  his  murder,  and  so  are 
said  to  slay  him.  Jude  11,  it  is  said,  '  These  perished  in  the  gain 
saying  of  Korah.'  How  can  that  be,  when  they  were  not  as  yet 
born  ?  These  seducers  lived  long  after,  but  following  them  in  their 
sin,  in  their  ruin  they  had  a  sure  pledge  of  their  own  destruction. 
When  we  see  others  fall  into  a  deep  pit,  and  yet  will  adventure  the 
same  way,  as  we  sin  the  worse,  so  our  judgment  will  be  the  greater. 

Uses.  Well,  then,  let  us  make  every  instance  of  the  word  a  warning, 
and  apply  it  for  our  use ;  it  is  excellent  when  we  read  the  scriptures 
with  a  spirit  of  application.  In  the  miscarriage  of  others  we  have 
experience  at  a  cheap  rate ;  and  in  their  misery  we  have  as  sure  a 
proof  of  the  evil  of  sin,  though  not  as  costly,  as  if  we  had  felt  it 
ourselves. 

Again,  when  wicked  men  flourish,  be  not  dismayed.  How  hath 
God  judged  sinners  of  like  kind  ?  What  say  your  scripture  prece 
dents  ?  '  I  went  into  the  sanctuary ;  there  I  understood  their  end/ 
Ps.  1  xxiii.  17. 

Again,  it  showeth  how  vain  their  conceit  is,  that  God  will  not  deal 
so  severely  with  us  if  we  continue  in  our  sins  as  he  hath  done  with 
others  in  former  times  when  the  scriptures  were  written.  God's  judg 
ments,  I  confess,  are  more  spiritual,  but  every  way  as  severe  to  them 
that  continue  in  their  sins ;  heretofore  they  were  smitten  with  death, 
now  with  deadness.  Nadab  and  Abihu  were  quickly  dispatched  for 
their  unhallowed  approaches  to  God  in  worship,  Lev.  x.  3,  &c. ;  many 
come  now  that  do  not  sanctify  God  in  their  hearts :  their  judgment  is 
more  spiritual,  the  ordinances  which  should  quicken,  harden  them. 
Bears  devoured  the  children  that  mocked  the  prophet,  2  Kings  ii. 
23-25 :  many  sit  taunting  by  the  walls  that  are  not  torn  in  pieces  by 


170  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

bears,  but  they  are  posting  to  hell  apace  ;  tarry  but  a  little  while,  and 
God  will  '  tear  them  in  pieces,  and  there  shall  be  none  to  deliver/ 
Ps.  1.  Korah,  Dathan,  and  Abirarn  were  swallowed  up  quick,  Num. 
xvi. ;  the  earth  cleaves  to  receive  them  that  made  a  cleft  in  the  con 
gregation  :  many  act  as  tumultuously  as  they,  and  no  doubt  their 
day  is  coming.  Lot's  wife,  whose  heart  hankered  after  her  possessions, 
was  turned  into  a  pillar  of  salt  for  looking  back,  Gen.  xix.  They 
that  revert,  and,  after  they  are  embarked  with  Christ,  run  ashore  again 
as  soon  as  they  see -a  storm  a-coming,  shall  have  their  reward  in  due 
time. 

Obs.  2.  The  next  thing  which  I  observe  in  these  instances  is,  the 
impartiality  of  divine  justice  ;  for  in  all  the  examples  brought,  there 
are  some  circumstances  upon  which  others  would  expect  an  exemp 
tion  from  wrath  ;  as  the  interest  of  the  Israelites,  they  were  God's  own 
people ;  the  dignity  of  the  angels,  they  were  as  it  were  fellows  of  God 
and  courtiers  of  heaven  ;  the  beauty  and  excellency  of  the  country 
of  Sodom  :  and  in  all  the  instances  ye  may  observe  the  judgments  fell 
on  multitudes  and  societies,  or  collective  bodies.  All  the  murmuring 
Israelites,  all  the  apostate  angels,  all  the  inhabitants  of  the  four  cities. 
Observe  then — (1.)  That  no  outward  privilege  can  avail  us  in  the 
day  of  wrath,  and  so  God's  justice  knoweth  no  relations.  He  *  spared 
not  Christ,'  Kom.  viii.  32 ;  he  '  spared  not  the  angels,'  2  Peter  ii.  4  ; 
he  spared  not  his  people  of  Israel,  &c.  (2.)  None  have  a  privilege  to 
sin,  and  therefore  none  are  exempted  from  punishment ;  the  law 
includeth  all,  the  son,  the  servant,  them  that  sit  on  the  throne,  and 
those  that  grind  at  the  mill,  none  have  a  license  from  heaven  and  a 
privilege  to  sin  above  others.  (3.)  Wicked  men  do  not  spare  God, 
and  therefore  God  doth  not  spare  them.  They  abuse  his  justice, 
his  mercy ;  they  spare  not  his  glory,  his  laws ;  and  as  they  are  im 
partial  in  sinning,  no  restraints  withhold  them,  so  God  is  impartial  in 
punishing. 

Uses.  Lean  not  then  upon  these  reeds.  When  wrath  maketh  inqui 
sition  for  sinners,  outward  privileges  are  of  no  use ;  it  is  happy  for 
them  alone  that  are  '  found  in  Christ,'  Phil.  iii.  The  avenger  of  blood 
had  nothing  to  do  with  the  nianslayer  in  the  city  of  refuge  ;  when  God 
is  about  to  strike,  none  but  Christ  can  hold  the  blow.  See  the  vanity 
of  other  things.  (1.)  Outward  profession  is  nothing,  your  *  circum 
cision  becometh  uncircumcision.'  God  disclaimeth  interest  in  a  sinful 
people :  '  Thy  people  which  thou  hast  brought  out  of  the  land  of  Egypt,' 
saith  God  to  Moses,  when  they  had  corrupted  themselves,  in  scorn  and 
disdain,  Exod.  xxxii.  7.  Thy  people ;  he  will  not  own  them  for  his 
sheep,  Deut.  xxxii.  5.  (2.)  No  dignity  can  exempt  us;  the  angels 
were  cast  down  to  places  of  darkness.  Dignity  doth  not  lessen  but 
aggravate  sin  ;  where  much  is  given,  much  is  owed,  and  much  will  be 
required  :  '  Tophet  is  prepared  for  kings,  for  princes  is  it  prepared.' 
(3.)  Not  outward  excellency,  as  the  pleasant  land  of  Sodom.  The 
disciples  thought  *  the  goodly  buildings  of  the  temple '  would  move 
Christ  to  pity,  Luke  xxi.  5,  6,  but  Christ  telleth  them,  c  not  one  stone 
should  be  left  upon  another.'  Saul  was  checked  for  sparing  the  best. 
Justice  is  not  dazzled  with  outward  splendour.  The  Lord  threateneth 
to  '  punish  the  dainty  daughters  of  Zion  with  a  scab,'  Isa.  iii.  17,  &c. 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  171 

(4.)  Not  any  society  or  multitudes  of  men.  He  '  spared  not  the 
old  world/  2  Peter  ii.  5.  No  leagues  and  combinations  can  main 
tain  your  cause  against  God :  '  Though  the  wicked  go  hand  in 
hand,  they  shall  not  escape  unpunished/  Prov.  xi.  21.  Briars  and 
thorns  may  be  intricated,  and  enfolded  one  within  another,  but 
when  a  devouring  flame  cometh  amongst  them,  they  do  not  hinder 
but  increase  the  burning.  Universal  evils  are  above  man's  punish 
ment,  but  not  God's.  There  is  no  safety  in  'following  a  multi 
tude  to  do  evil.'  So  that  nothing  will  serve  as  a  fit  screen  to  inter 
pose  between  wrath  and  you,  but  only  Christ. 

Obs.  3.  I  observe  that,  in  all  these  instances  there  was  some 
preceding  mercy  more  or  less.  The  angels  had  the  dignity  of  their 
nature  ;  the  Israelites  had  the  testimony  of  God's  presence,  and  were 
delivered  out  of  Egypt ;  the  Sodomites  had  eternal  *  blessings,  and 
the  preaching  of  Lot,  Gen.  xix.  9.  It  is  God's  usual  course  to  give  a 
people  a  taste  of  his  mercy  ere  he  discover  the  power  of  his  anger. 
Judgment  is  his  last  work :  there  is  some  mercy  abused  before  it 
cometh,  which  doth  abundantly  clear  God  in  the  judgments  that  come 
upon  the  sons  of  men.  Their  ruin  may  be  sad,  but  never  undeserved. 
*  God  hath  not  left  himself  without  a  witness/  but  we  are  left  '  with 
out  excuse.' 

Obs.  4.  Once  more  I  observe,  that  in  all  these  instances  God  had 
still  a  care  to  put  a  distinction  between  the  just  and  the  unjust ; 
the  race  of  Israel  was  not  destroyed,  but  only  '  them  that  believed 
not.'  The  good  angels  were  preserved,  the  bad  only  fell  from 
their  first  estate.  Sodom  perished  in  the  flames,  but  Lot  escaped. 
When  the  multitude  is  so  corrupt,  that  we  know  not  how  they  shall 
be  punished  and  the  rest  preserved,  let  us  think  of  these  instances,  let 
us  refer  it  to  God  :  '  He  knoweth/  &c.,  2  Peter  ii.  9. 

I  come  now  to  the  words ;  in  which  you  have  a  preface,  and  the 
first  instance  of  God's  judgment,  which  was  on  the  unbelieving 
Israelites.  In  the  preface  you  may  take  notice  of  his  purpose,  / 
will  put  you  in  remembrance ;  his  insinuation,  though  ye  once  know 
this. 

I  begin  with  the  first  part,  his  purpose,  I  will  put  you  in  remem 
brance.  From  thence  observe : — 

Obs.  1,  That  it  is  a  great  part  of  a  minister's  duty  to  be  a  remem 
brancer.  We  are  remembrancers  in  a  double  sense  : — (1.)  From  the 
people  to  God,  to  put  God  in  mind  of  his  people's  wants  ;  so  it  is 
said,  Isa.  Ixii.  6,  '  Ye  that  are  the  Lord's  remembrancers.'  Christ  is 
the  church's  advocate,  but  we  are  the  church's  solicitors,  to  represent 
the  sad  condition  of  the  church  to  God.  (2.)  From  God  to  the 
people ;  and  so  we  are  to  put  them  in  mind  of  the  being  of  God,  the 
riches  of  his  grace,  the  necessity  of  obedience,  the  preciousness  of  their 
souls,  the  many  dangers  that  lie  in  their  way  to  heaven,  &c.  These 
are  standing  dishes  at  Christ's  table.  That  this  is  a  great  part  of  our 
office  appeareth  by  those  places : — 1  Tim.  iv.  6,  '  If  thou  put  the 
brethren  in  remembrance  of  these  things,  thou  shalt  be  a  good  minis 
ter  of  Jesus  Christ.'  And  Paul,  speaking  of  his  apostleship,  saith, 
Eom.  xv.  15,  'As  one  that  putteth  you  in  remembrance,  through  the 

1  Qu.  '  external '  ?— ED. 


172  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

grace  given  to  me  ; '  see  2  Tim.  ii.  14 ;  Titus  iii.  1  ;  2  Peter  i. 
12-14;  iii.  1.  So  there  are  two  psalms  that  bear  that  title,  A 
Psalm  of  David  to  bring  to  remembrance,  Ps.  xxxviii.  and  Ixx.  The 
great  use  of  sacraments  is  to  put  us  in  remembrance  of  Christ,  1  Cor. 
xi.  24.  Yea^  one  great  employment  of  the  Spirit  is  to  '  bring  things 
to  our  remembrance,'  John  xiv.  26  ;  all  which  intimateth — (1st.)  Our 
forgetfulness  and  incogitancy.  Truths  formerly  understood  are  soon 
forgotten,  or  not  duly  considered  and  kept  in  the  view  of  conscience. 
(2d.)  The  benefit  of  a  good  memory.  A  bad  memory  is  the  cause  of 
all  mischief,  but  a  lively  remembrance  of  truth  keepeth  the  mind  in 
a  good  frame.  (3d.)  That  however  it  be  with  natural,  yet  spiritual 
knowledge  is  a  reminiscence,  or  reviving  the  seeds  infused  in  the  new 
creation,  1  Cor.  xv.  2  ;  Heb.  xii.  5.  (4th.)  That  a  minister  dischargeth 
his  duty  when  he  teacheth  his  people  things  vulgar  and  already  known, 
as  well  as  those  which  are  rare  and  less  known  :  if  he  be  but  a  remem 
brancer  it  is  enough  ;  we  are  to  '  bring  forth  things  both  new  and  old.' 
We  count  him  a  wanton  prodigal  that  only  furnisheth  his  table  with 
rarities,  neglecting  wholesome  meats  because  they  are  usual.  (5th.) 
The  necessity  of  a  standing  ministry,  if  not  to  instruct,  yet  to  keep 
things  in  remembrance.  Because  the  most  necessary  truths  are  few 
and  soon  learned,  men  presently  begin  to  think  they  know  as  much  as 
can  be  taught  them,  and  so  neglect  ordinances  ;  whereas  one  great 
use  of  the  ministry  is  to  keep  truths  fresh  and  savoury  in  the 
thoughts  and  memory.  The  heathen  soon  lost  the  knowledge  of  God, 
because  they  were  without  a  public  monitor  that  might  keep  this 
knowledge  still  on  foot.  The  sound  of  the  trumpet  infuseth  a  new 
courage,  so  doth  every  sermon  beget  new  affections,  though  we  knew 
the  truths  delivered  before.  Coals  will  die  without  continual  blow 
ing ;  so  will  graces  languish  without  often  warnings  and  admoni 
tions. 

The  next  thing  in  the  preface  is  the  insinuation,  though  ye  once 
knew  this.  That  word  once  needeth  to  be  explained.  His  meaning  is 
not  that  formerly  they  had  known,  but  now  forgotten  it ;  neither  is 
once  to  be  referred  to  viro^v^uai,  as  if  the  sense  were,  I  will  once  put 
you  in  remembrance ;  but  by  once  is  meant  once  for  all ;  that  is,  ye 
have  certainly  and  irrecoverably  received  this  as  a  truth.  This  clause 
will  yield  us  these  notes. 

Obs.  2.  That  it  is  the  duty  of  every  Christian  to  be  acquainted  with 
the  scriptures ;  the  apostle  presumeth  it  of  these  Christians  to  whom 
he  wrote.  Now  this  is  necessary  in  regard  of  ourselves,  that  we  may 
know  the  solid  grounds  of  our  own  comfort ;  every  man  would  look 
over  his  charter :  '  Search  the  scriptures,  for  in  them  ye  think  to  have 
eternal  life/  John  v.  39.  Particular  and  distinct  scriptures  are  a  great 
advantage  in  temptations.  Sic  scriptum  est  is  Christ's  own  argument 
against  Satan,  Mat.  iv.  No  Christians  so  unsettled  in  point  of  comfort 
or  opinion  as  those  that  are  '  unskilful  in  the  word,'  Heb.  v.  13.  In 
regard  of  others,  it  is  necessary  that  we  may  discharge  our  duty  to 
them ;  '  Let  the  word  dwell  in  you  richly,  teaching  and  admonishing 
one  another/  &c.,  Col.  iii.  16.  None  but  full  vessels  will  run  over, 
Job  xxxii.  18.  Ignorant  Christians  are  barren  and  sapless  in  dis 
course;  private  Christians  must  be  'full  of  knowledge;'  not  only  to 


.  5.]  UPON  THE  EPISTLE  OF  JUDE.  173 

have  knowledge  enough  to  bring  themselves  to  heaven,  but  to  '  ad 
monish  others,'  see  Rom.  xv.  14.  Well,  then,  do  not  put  off  this  care 
to  others,  as  if  it  were  proper  only  to  scholars  and  men  of  a  public 
calling ;  this  is  every  man's  work  that  hath  a  soul  to  be  saved.  It  is 
Popish  ignorance  to  be  contented  with  an  implicit  belief;  you  may  best 
trust  your  own  eyes.  When  the  sun  shineth,  every  man  openeth  his 
windows  to  let  it  in.  We  busy  ourselves  in  other  books,  why  not  in  the 
word  ?  Austin  was  pleased  with  Tully's  Hortensius,  but  he  cast  it 
away  because  he  could  not  find  the  name  of  Christ  there.  It  is  the 
description  of  a  godly  man,  *  His  delight  is  in  the  law  of  God,  and  in 
his  law  doth  he  exercise  himself  day  and  night,'  Ps.  i.  2.  These  are 
the  chaste  delights  of  a  child  of  God,  not  in  playbooks  and  idle  son 
nets  ;  how  many  sacrilegious  hours  do  most  spend  in  these  trifles  ! 
Good  books  should  not  keep  us  from  the  scriptures ;  water  is  sweetest 
in  the  fountain.  Luther  professeth  that  he  could  wish  all  his  books 
forgotten  and  utterly  laid  aside,  rather  than  that  they  should  keep  men 
from  reading  the  scriptures  themselves.1  Christians,  study  the  word 
more,  that  you  may  have  promises,  doctrines,  examples  ready  and 
more  familiar  with  you ;  to  be  ignorant  in  a  knowing  age  is  an  argu 
ment  of  much  negligence,  Heb.  v.  14.  Now  religion  is  made  every 
one's  discourse,  will  you  alone  be  a  stranger  in  Israel  ?  As  the  many 
helps  call  upon  us  to  study  the  word  more,  so  the  many  errors  which 
are  abroad :  all  error  cometh  from  unskilf ulness  in  the  scriptures : 
Mat.  xxii.  29,  *  Ye  err,  not  knowing  the  scriptures ;'  in  the  dark  a 
man  may  soon  lose  his  way. 

To  cure  this  mischief,  let  me  press  you : — 

1.  To  read  the  scriptures  in  your  families;  set  up  this  ordinance 
among  other  parts  of  worship  there — it  is  a  family  exercise — that  your 
children  may  be  trained  up  in  them,  2  Tim.  iii.  15.     It  is  a  good 
closet  exercise  for  your  own  private  instruction,  none  of  you  are  in  too 
high  a  form  ;  the  prophets  '  searched  them  diligently/  1  Peter  i.  11, 12. 

2.  Read  them  with  profit,  so  as  you  may  understand  them,  and 
apply  the  doctrines  and  examples  you  meet  with  there.     Ask  thy  soul, 
*  Understandest  thou  what  thou  readest  ? '  Acts  viii.  30,  or  as  Paul, 
Rom.  viii.  31,  'What  shall  we  say  to  these  things?'     The  scriptures 
are  not  to  be  read  for  delight,  but  for  spiritual  profit  and  use. 

3.  In  cases  of   difficulty  use  all   holy  means;   pray  to  God,  the 
Spirit  is  the  best  interpreter ;  pray  before,  pray  after,  as  you  do  for 
food.    If  God  answer  not  at  first,  '  Cry  for  knowledge,  lift  up  thy  voice 
for  understanding/     Call  in  the  helps  which  God  hath  given,  many 
private  helps  of  commentaries ;  but  above  all,  '  despise  not  prophesy 
ing/     Consult  with  the  officers  and  guides  of  the  church,  Eph.  iv.  14, 
Mai.  ii.  7. 

Obs.  3.  Observe  again,  that  those  truths  which  we  understand 
already,  they  had  need  be  pressed  again,  and  revived  upon  us ;  see 
1  John  ii.  21.  Our  knowledge  is  but  weak,  the  eye  of  the  mind  is 
opened  by  degrees  ;  our  memories  are  weak,  and  commands  must  be 
repeated  to  a  forgetful  servant;  our  affections  are  slow,  not  easily 
wrought  up  to  the  love  of  good  things.  When  the  wedge  will  not 
enter  with  one  blow,  we  follow  it  home  with  blow  upon  blow.  Well, 

1  Luth.  in  Gen.  xix. 


174  AN  EXPOSITION,  WITH  NOTES,  [VEB.  5. 

then,  we  say — (1.)  Repetitions  are  lawful  for  you ;  it  is  a  sure  thing, 
Phil.  iii.  1.  Christ  in  the  Gospels,  and  Paul  in  the  Epistles,  do  often 
repeat  the  same  passages.  Till  you  be  affected  with  them  we  must 
inculcate  necessary  principles  again  and  again  :  '  God  speaketh  once, 
yea,  twice,  when  men  regard  it  not/  Job  xxxiii.  14.  Consider  men  are 
dull  to  conceive,  '  slow  of  heart  to  believe/  The  way  to  pierce  the 
hard  stone  is  by  often  dropping  :  apt  to  forget  heavenly  truths  :  leaky 
vessels  must  be  filled  again,  Heb.  ii.  1.  We  must  repeat,  to  make 
shame  more  stirring  :  '  Peter  was  troubled  when  Christ  said  the  third 
time,  Lovest  thou  me?'  John  xxi.  17.  Let  this  which  hath  been  said 
prevent  censure ;  look  upon  it  as  a  providence  when  the  same  truth  or 
sermon  is  presented  again  :  Surely  I  have  not  meditated  enough  of  this 
truth,  I  am  not  enough  affected  with  it,  therefore  the  Lord  hath  again 
brought  it  to  my  thoughts,  or  there  is  some  new  temptation  that  I  shall 
meet  with,  that  I  may  find  the  need  of  this  old  truth,  &c.  (2.)  That 
it  is  a  spiritual  disease,  a  surfeit  of  manna,  when  men  must  still  be 
fed  with  new  things ;  no  truths  are  too  plain  for  our  mouths,  or  too 
stale  for  your  ears ;  the  itch  of  novelty  puts  men  upon  ungrounded 
subtleties,  and  that  maketh  way  for  error  or  hardness  of  heart.  Though 
you  hear  nothing  but  what  you  are  acquainted  with,  be  content ;  they 
were  carnal  people  that  complained  they  had  nothing  but  the  '  old 
burden/  Jer.  xxiii.  33,  34.  Take  heed  of  the  Athenian  itch,  many 
times  it  argueth  guilt :  we  cannot  endure  to  have  an  old  sore  rubbed 
again ;  as  Peter  was  troubled  when  Christ  spake  to  him  the  third  time, 
as  I  noted  before,  that  his  apostasy  should  once  more  be  revived.  (3.) 
It  may  justify  two  duties  of  great  use — meditation  and  repetition  in 
our  families.  (1st.)  Meditation,  for  it  is  good  to  remember  truths  that 
we  do  already  know.  '  Once  hath  God  spoken,  and  twice  have  I  heard 
it/  Ps.  Ixii.  11.  We  should  go  over  and  over  it  again  in  our  thoughts. 
First  we  learn,  and  then  we  meditate ;  study  findeth  out  a  truth,  and 
meditation  improveth  it ;  as  first  the  meat  is  taken  in,  and  then  the 
digestion  is  afterwards.  Conscience  preacheth  over  the  sermon  again 
to  the  heart ;  while  the  thing  is  new  it  doth  more  exercise  study  than 
meditation ;  but  when  we  have  once  learned  it,  then  our  thoughts 
should  work  upon  it ;  for  meditation  is  the  improvement  of  a  known 
truth.  (2d.)  Repetition  in  our  families ;  let  them  hear  it  again  and 
again,  the  third  blow  may  make  the  nail  go.  If  people  were  humble 
and  sober,  they  would  have  new  and  fresh  thoughts  every  time  a  truth 
is  revived  upon  them.  At  first  hearing  many  are  lost  through  the 
wandering  and  distraction  of  our  thoughts,  things  which  upon  the 
review  may  be  brought  to  hand  again ;  at  least  youth  and  children 
must  have  '  line  upon  line/  as  when  they  learn  to  write,  the  same 
letters  and  the  same  copy  are  written  over  again  and  again,  till  the 
figure  of  them  be  formed  in  their  fancies. 

I  have  done  with  the  preface  ;  I  come  now  to  the  first  instance 
produced,  liow  that  the  Lord,  having  saved  the  people  out  of  the  land 
of  Egypt,  aftenvard  destroyed  them  that  believed  not. — rbv  \dov.  The 
term  is  of  an  honourable  use  in  this  place — the  people — for  the  peculiar 
people  of  God ;  the  holy  and  elect  nation,  that  had  the  law  and  the 
covenants  of  promise.  This  people,  after  they  were 'delivered/  and 
that  by  so  great  and  solemn  a  deliverance  as  that  '  out  of  the  land  of 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  175 

Egypt,'  were  afterwards  '  destroyed  ; '  so  that  it  is  ill  standing  upon 
privileges.  Though  many  of  them  to  whom  the  apostle  wrote  had 
renounced  Gentilism,  and  were  (as  it  were)  come  out  of  Egypt,  and 
made  God's  people  by  visible  profession ;  yet,  after  all  this,  they  might 
be  destroyed  in  case  of  disproportionate  practice  or  disobedience  to  God 
in  that  profession.  Of  Israel's  destruction,  see  Num.  xiv.  37 ;  1  Cor. 
x.  10.  Libertine  Christians  shall  share  as  bad  as  obstinate  Jews, 
that  is  the  drift  of  his  argument. 

Obs.  1.  From  this  clause  observe,  that  after  great  mercies,  there  do 
usually  follow  great  judgments,  if  great  sins  come  between  :  as  after 
their  deliverance  out  of  Egypt  they  were  destroyed  for  unbelief.  This 
may  be  proved  from  Christ's  advice  to  the  man  cured  on  the  Sabbath- 
day  :  John  v.  14,  '  Thou  art  made  whole,  sin  no  more,  lest  a  worse 
thing  come  unto  thee.'  There  is  the  mercy,  the  duty  thence  inferred, 
and  the  judgment  that  doth  avenge  the  quarrel  of  the  abused  mercy. 
Often  it  cometh  to  pass  that  many  men's  preservation  is  but  a  reserva 
tion  to  a  worse  thing,  to  a  greater  judgment.  So  see  Josh.  xxiv.  20, 
'  He  will  turn  again,  and  do  you  hurt,  after  he  hath  done  you  good.' 
So  Isa.  Ixiii.  10,  '  He  bore  them  (in  the  arms  of  his  providence),  but 
they  rebelled  and  vexed  his  spirit,  and  he  was  turned  to  be  their 
enemy.'  None  usually  have  greater  judgments  than  such  as  formerly 
have  had  sweet  experience  of  mercy.  Why?  There  is  no  hatred 
so  great  as  that  which  ariseth  out  of  the  corruption  of  love.  Dis 
appointed  love,  abused  love  groweth  outrageous.  When  Amnon 
hated  Tamar,  it  is  said,  '  The  hatred  wherewith  he  hated  her  was 
greater  than  the  love  wherewith  he  loved  her/  As  it  is  thus  with 
men,  such  a  proportionable  severity  we  may  observe  in  the  dispensa 
tions  of  God  after  a  taste  of  his  mercies :  Josh,  xxiii.  15,  'It  shall 
come  to  pass,  as  all  good  things  are  come  upon  you,  which  the  Lord 
your  God  promised  you,  so  the  Lord  shall  bring  all  evil  things  upon 
you,  until  he  hath  destroyed  you,  when  ye  have  transgressed  the  cove 
nant  of  the  Lord  your  God.'  No  evils  like  those  evils  which  come 
after  mercy.  No  sins  are  so  great  as  those  sins  which  are  committed 
against  mercies ;  there  is  not  only  filthiness  in  them,  but  unkindness  : 
Ps.  cvi.  7,  '  They  provoked  him  at  the  sea,  even  at  the  Ked  Sea.' 
Mark,  it  is  ingeminated  for  the  more  vehemency,  that  at  the  sea,  even 
at  the  Red  Sea,  where  they  had  seen  the  miracles  of  the  Lord,  and  had 
experience  of  his  glorious  deliverance,  that  there  they  durst  break  out 
against  God.  See  the  contrary  in  Judges  ii.  7.  Certainly  the  more 
restraints,  the  greater  the  offence,  when  we  sin  not  only  against  the 
laws  of  God,  but  the  loves  of  God,  &c. 

Well,  then — (1.)  It  informeth  us  that  there  may  be  danger  after 
deliverance ;  there  are  strange  changes  in  providence :  '  Man  in  his 
best  estate  is  altogether  vanity,'  Ps.  xxxix.  5.  When  you  are  at  your 
best,  as  the  sun  at  the  highest,  there  may  be  a  declension. 

(2.)  It  is  a  warning  to  those  that  enjoy  mercies  : '  Sin  no  more,  lest 
a  worse  thing  come  unto  you.'  The  next  judgment  will  be  more 
violent.  There  are  some  special  sins  which  you  should  beware  of, 
even  those  which  testify  our  urithankfulness  after  the  receipt  of  mer 
cies.  As  (1st.)  forgetting  the  vows  of  our  misery.  Jacob  voweth,  Gen. 
xxviii.  22,  but  he  forgets  his  vow,  and  what  followed  ?  Horrible  dis- 


176  AN  EXPOSITION,  WITH  NOTES,  [VEK.  5. 

orders  and  confusions  in  his  family  :  Dinah  deflowered,  Reuben  goeth 
into  his  father's  bed,  a  murder  committed  upon  the  Shechemites  under 
a  pretence  of  religion,  and  then  Jacob  remembereth  his  vow.  We 
promise  much  when  we  want  deliverance,  and  when  we  have  it,  God 
is  neglected ;  but  he  will  not  put  it  up  so ;  by  sad  and  disastrous 
accidents  he  puts  us  in  mind  of  our  old  promises.  (2d.)  When  you 
4  kiss  your  own  hand,  bless  your  drag,'  ascribe  it  to  your  merit  and 
power,  Hab.  i.  16,  Deut.  ix.  4,  for  these  things  are  our  mercies 
blasted.  (3d.)  When  we  grow  proud,  self-confident :  if  you  were  never 
so  high,  God  will  bring  you  low  enough  ;  it  is  a  great  skill  to  '  know 
how  to  abound.'  '  She  remembered  not  her  last  end,  therefore  she 
came  down  wonderfully/  Lam.  i.  9.  When  we  forget  the  changes 
and  mutations  to  which  all  outward  things  are  obnoxious,  God  will 
give  us  an  experience^  of  them.  (4th.)  When  you  continue  in  your 
sins,  the  judgment  is  but  gone  cum  ammo  revertendi,  to  come  again 
in  a  worse  manner.  See  Ps.  cvi.  43. 

Obs.  2.  The  next  observation  is  taken  from  the  cause  of  their 
destruction,  intimated  in  those  words,  that  believed  not.  Many 
were  the  people's  sins  in  the  wilderness,  murmuring,  fornication,  re 
bellion,  &c.  But  the  apostle  comprehendeth  all  under  this,  they 
believed  not.  Unbelief  is  charged  upon  them  as  the  root  of  all  their 
miscarriages  elsewhere,  as  Num.  xiv.  11,  and  Deut.  i.  32.  Whence 
observe,  that  unbelief  bringeth  destruction,  or  is  the  cause  of  all  the 
evil  which  we  do  or  suffer. 

In  handling  this  point,  I  shall  open — (1.)  The  heinousness  of  unbe 
lief  ;  (2.)  The  nature  of  it ;  (3.)  The  cure  of  it. 

1.  The  heinousness  of  the  sin.  That  we  will  consider  in  general, 
or  more  particularly.  The  general  considerations  are  these  : — 

[1.]  No  sin  doth  dishonour  God  so  much  as  unbelief  doth.  It  is  an 
interpretative  blasphemy,  a  calling  into  question  of  his  mercy,  power, 
justice,  but  especially  of  his  truth :  1  John  v.  10,  '  He  that  believeth 
not  God,  hath  made  him  a  liar/  You  judge  him  a  person  not  fit  to 
be  credited.  The  giving  of  the  lie  is  accounted  the  greatest  injury 
and  disgrace  amongst  men ;  for  truth  is  the  ground  of  commerce  and 
human  society.  So  that  to  say  a  man  is  a  liar  is  as  much  as  to  say  a 
man  is  unfit  to  keep  company  with  men.  But  especially  is  this  a 
great  injury  to  God,  because  he  standeth  more  upon  his  word  than 
upon  any  other  part  of  his  name :  Ps.  cxxxviii.  2,  '  He  hath  magnified 
his  word  above  all  his  name.'  We  have  more  experience  of  God  in 
making  good  his  word  than  in  any  other  thing.  As  faith  honoureth 
God,  so  doth  unbelief  dishonour  him.  What  God  doth  to  the  crea 
ture,  that  doth  faith  to  God.  God  justifieth,  sanctifieth,  glorifieth  the 
creature,  and  faith  is  said  to  'justify  God,'  Luke  vii.  29.  To  justify 
is  to  acquit  from  accusation.  So  doth  faith  acquit  God's  truth  in  the 
word  from  all  the  jealousies  which  the  carnal  world  and  our  carnal 
hearts  do  cast  upon  him.  Faith  is  said  to  '  sanctify  God/  Num.  xx.  12. 
To  sanctify  is  to  set  apart  from  common  use ;  and  God  is  sanctified 
when  we  set  God  aloof,  above  all  ordinary  and  common  causes,  and 
can  believe  that  he  will  make  good  his  word,  when  the  course  of 
all  things  seems  to  contradict  it.  Faith  is  said  to  *  glorify  God/  Rom. 
iv.  20.  We  glorify  him  declaratively  when  we  give  him  all  that  ex- 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.      •  177 

cellency  which  the  word  giveth  him.  Now,  because  unbelief  accuseth 
God,  limiteth  him  to  the  course  of  second  causes,  and  denieth  him  his 
glory,  therefore  is  it  so  heinous  and  hateful  to  God. 

[2.]  It  is  a  sin  against  which  God  hath  declared  most  of  his  dis 
pleasure.  Search  the  annals,  survey  all  the  monuments  of  time,  see 
if  ever  God  spared  an  unbeliever.  Hence  in  the  wilderness  the  apostle 
saith  they  were  destroyed  for  unbelief.  Many  were  their  sins  in  the 
wilderness,  murmurings,  lustings,  idolatry  ;  but  the  main  reason  of 
their  punishment  was,  '  they  believed  not/  Look  to  their  final  exci 
sion  and  cutting  off.  Why  was  it  ?  Ai  ain<rria^t  '  for  unbelief  were 
they  broken  off,'  Rom.  xi.  20 ;  not  so  much  for  '  crucifying  the  Lord 
of  life.'  The  gospel  was  tendered  to  them  after  Christ  was  slain.  It 
was  for  not  believing  or  refusing  the  gospel.  If  you  will  know  what 
company  there  is  in  hell,  that  catalogue  will  inform  you,  '  Fearful,  and 
unbelievers,'  &c.,  Rev.  xxi.  8.  If  you  look  to  temporal  judgments, 
that  nobleman  was  trodden  to  death  for  distrusting  God's  power,  2 
Kings  viii.  2,  and  could  only  see  the  plenty,  but  not  taste  of  it.  Nay, 
it  is  such  a  sin  as  God  hath  not  spared  in  his  own  children.  Moses 
and  Aaron  could  not  enter  into  the  land  of  promise  because  of  their 
unbelief,  Num.  xx.  12.  So  Luke  i.  20,  Zacharias  was  struck  dumb 
for  not  believing  what  God  had  revealed.  Christ  did  never  chide  his 
disciples  so  much  for  anything  as  for  their  unbelief :  Luke  xxiv.  25, 
'  0  ye  fools,  and  slow  of  heart  to  believe ; '  and  '  why  doubt  ye,  0  ye 
of  little  faith?'  Mat.  viii.  26.  He  chideth  them  before  he  chideth  the 
wind.  The  storm  first  began  in  their  own  hearts. 

[3.]  It  is  the  mother  of  all  sin.1  The  first  sin  was  the  fruit  of 
unbelief.  We  may  plainly  observe  a  faltering  of  assent,  Gen.  iii.  3-5  ; 
and  still  it  is  the  ground  of  all  miscarriages,  of  hardness  of  heart,  and 
apostasy,  Heb.  iii.  12,  13.  He  that  believeth  not  the  judgments  and 
threatenings  of  the  word  will  not  stick  to  do  any  evil ;  and  he  that 
doth  not  believe  the  promises  will  not  be  forward  to  any  good.  All 
our  neglect  and  coldness  in  holy  duties  cometh  from  the  weakness  of 
our  faith.  There  is  a  decay  at  the  root.  Did  we  believe  heaven  and 
things  to  come,  we  should  be  more  earnest  and  zealous.  Many  are 
ashamed  of  adultery,  theft,  murder,  but  not  of  unbelief,  which  is  the 
mother  of  all  these. 

[4.]  Final  unbelief  is  an  undoubted  evidence  of  reprobation.  See 
John  x.  26,  '  Ye  believe  not,  because  ye  are  not  of  my  sheep ; '  and 
Acts  xiii.  48.  Unbelief  is  God's  prison,  wherein  he  keepeth  the  repro 
bate  world :  Rom.  xi.  32,  '  He  hath  shut  them  up  under  unbelief,'  &c. 
And  shall  I  continue  such  a  black  note  upon  myself  ?  I  know  not 
how  soon  God  may  cut  me  off ;  and  if  I  die  in  this  estate,  I  am  miser 
able  for  ever :  '  Lord,  I  desire  to  believe  ;  help  my  unbelief.' 

[5.]  It  is  a  sin  that  depriveth  us  of  much  good,  of  the  comforts  of 
providence.  Nothing  doth  ponere  obicem,  bar  and  shut  out  God's 
operation  in  order  to  our  relief,  so  much  as  this  sin :  Mark  vi.  5,  '  He 
could  do  no  mighty  work,'  &c.  So  John  xi.  40,  '  Said  I  not  unto  thee, 
if  thou  wouldst  believe,  thou  shouldst  see  the  glory  of  God  ? '  So  also 
of  the  comfort  of  ordinances :  Heb.  iv.  2,  '  The  word  profited  not,  be 
cause  it  was  not  mixed  with  faith  in  them  that  heard  it.'  So  for 

1  '  Qualitas  malao  vita)  initium  habet  ab  infidelitate.' — Aug. 
VOL.  V.  M 


178  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

prayer,  James  i.  7-9.  Nay,  it  barreth  heaven's  gates.  It  excluded 
Adam  out  of  paradise,  the  Israelites  out  of  Canaan,  and  us  out  of  the 
kingdom  of  heaven,  Heb.  iii.  17,  18. 

Well,  then,  let  us  see  if  we  be  guilty  of  this  sin  :  'Take heed/  saith 
the  apostle,  Heb.  iii.  12,  '  lest  there  be  in  any  of  you  an  evil  heart  of 
unbelief.'  Many  have  an  unbelieving  heart  when  they  least  think  of 
it.  It  is  easy  to  declaim  against  it,  but  hard  to  convince  men  of  it, 
either  of  the  sin  or  of  lying  in  a  state  of  unbelief ;  it  is  the  Spirit's 
work,  *  The  Spirit  shall  convince  of  sin,  because  they  believe  not  in  me,' 
John  xvi.  9.  There  are  many  pretences  by  which  men  excuse  them 
selves,  some  more  gross,  others  more  subtle.  Many  think  that  all  in 
fidels  are  without  the  pale,  among  Turks  and  heathens.  Alas  !  many, 
too  many,  are  to  be  found  in  the  very  bosom  of  the  church.  The 
Israelites  were  God's  own  people,  and  yet  '  destroyed  because  they  be 
lieved  not.'  Others  think  none  are  unbelievers  but  those  that  are  given 
up  to  the  violences  and  horrors  of  despair,  and  do  grossly  reject  or  refuse 
the  comforts  of  the  gospel ;  but  they  are  mistaken ;  the  whole  word  is  the 
object  of  faith,  the  commandments  and  threatenings  as  well  as  the  pro 
mises  ;  and  carelessness  and  neglect  of  the  comforts  of  the  gospel  is  un 
belief,  as  well  as  doubts  and  despairing  fears  :  Mat.  xxii.  5,  'But  they 
made  light  of  it.'  He  is  the  worst  unbeliever  that  scorns  and  slighteth 
the  tenders  of  God's  grace  in  Christ  as  things  wherein  he  is  not  con 
cerned.  Briefly,  then,  men  may  make  a  general  profession  of  the  name 
of  Christ,  as  the  Turks  do  of  Mahomet,  because  it  is  the  religion  pro 
fessed  there  where  they  are  born  ;  a  man  may  take  up  the  opinions  of 
a  Christian  country,  and  not  be  a  whit  better  than  Turks,  Jews,  or  in 
fidels  ;  as  he  is  not  the  taller  of  stature  that  walketh  in  a  higher  walk 
than  others  do.  They  may  understand  their  religion,  and  be  able  to 
*  give  a  reason  of  the  hope  that  is  in  them/  and  yet  lie  under  the  power 
of  unbelief  for  all  that,  as  many  may  see  countries  in  a  map  which  they 
never  enter  into.  The  devil  hath  knowledge,  '  Jesus  I  know,  and  Paul 
I  know/  &c.  And  those  that  pretend  to  knowledge  without  answer 
able  practice,  do  but  give  themselves  the  lie,  1  John  ii.  29.  Besides 
knowledge  there  may  be  assent,  and  yet  unbelief  still.  The  devils 
assent  as  well  as  know ;  they  *  believe  there  is  one  God/  James  ii.,  and 
it  is  not  a  naked  and  inefficacious  assent,  but  such  as  causeth  horrors 
and  tremblings.  They  'believe  and  tremble  ;'  and  they  do  not  only 
believe  that  one  article,  that  there  is  one  God,  but  other  articles  also : 
'  Jesus,  thou  Son  of  God,  art  thou  come  to  torment  me  before  my  time  ? ' 
was  the  devil's  speech ;  where  there  is  an  acknowledging  of  Christ,  and 
him  as  the  Son  of  God  and  judge  of  the  world,  and  increase  of  their 
torment  at  the  last  day  upon  his  sentence.  Assent  is  necessary,  but 
not  sufficient ;  laws  are  not  sufficiently  owned  when  they  are  believed 
to  be  the  king's  laws  ;  there  is  something  to  be  done  as  well  as  believed. 
In  the  primitive  times,  assent  was  more  than  it  is  now,  and  yet  then 
an  inactive  assent  was  never  allowed  to  pass  for  faith.  Confident 
resting  on  Christ  for  salvation,  if  it  be  not  a  resting  according  to  the 
word,  will  not  serve  the  turn  ;  there  were  some  that  c  leaned  upon  the 
Lord,'  Micah  iii.  11,  whom  he  disclaimeth.  It  is  a  mistaken  Christ 
they  rest  upon,  and  upon  him  by  a  mistaken  faith.  It  is  a  mistaken 
Christ,  for  the  true  Christ  is  the  eternal  Son  of  God,  that  was  born  of 


YER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  179 

a  virgin,  and  died  at  Jerusalem,  '  Bearing  our  sins  in  his  body  upon  a 
tree,  that  we,  being  dead  unto  sin,  might  be  alive  unto  righteousness,' 
1  Peter  ii.  24.  The  true  Christ  is  one  that  *  gave  himself  for  us,  that 
he  might  purify  us  to  be  a  peculiar  people,  zealous  of  good  works,'  and 
is  now  gone  into  heaven,  there  to  make  intercession  for  us,  and  will 
come  again  from  heaven  in  a  glorious  manner  to  take  an  account  of 
our  works,  Titus  ii.  13,  14.  But  now  when  men  lie  under  the  power 
and  reign  of  their  sins,  and  yet  pretend  to  rest  upon  Christ  for  salva 
tion,  they  set  up  another  Christ  than  the  word  holdeth  forth.  And  as 
the  Christ  is  mistaken,  so  is  the  faith.  It  is  not  an  idle  trust,  but  such 
as  is  effectual  to  purge  the  heart,  for  the  true  '  faith  purifieth  the  heart,' 
Acts  xv.  9.  If,  besides  profession,  knowledge,  assent,  and  a  loose  trust, 
they  should  pretend  to  assurance,  or  to  a  strong  conceit  that  Christ 
died  for  them,  and  they  shall  certainly  go  to  heaven,  this  will  not  ex 
cuse  them  from  unbelief;  this  is  irpwrov  ^eOSo?,  the  grand  mistake, 
that  the  strength  of  faith  lieth  in  a  strong  persuasion  of  the  goodness 
of  our  condition,  and  the  stronger  the  persuasion  the  better  the  faith. 
If  this  were  true,  hardness  of  heart  would  make  the  best  faith,  and  he 
that  could  presume  most,  and  be  most  secure  and  free  from  doubts, 
would  be  the  truest  believer,  and  the  goodness  of  our  condition  would 
lie  in  the  strength  of  our  imagination  and  conceit.  Alas  !  many  make 
full  account  they  shall  go  to  heaven  that  shall  never  come  there.  The 
foolish  virgins  were  very  confident,  and  the  foolish  builder  goeth  on 
with  the  building,  never  suspecting  the  foundation.  Nay,  let  me  tell 
you,  assurance  of  a  good  condition,  as  lonpj  as  we  lie  under  the  power 
and  reign  of  sin,  is  the  greatest  unbelief  in  the  world,  for  it  is  to  be 
lieve  the  flat  contrary  to  that  which  God  hath  revealed  in  the  word ; 
therefore  none  abuse  the  Lord  and  question  his  truth  so  much  as  these 
do.  Where  hath  God  said  that  men  that  live  in  their  sins  shall  be 
saved  ?  Nay,  he  hath  expressly  said  the  contrary,  *  Be  not  deceived  ; 
neither  fornicators,  nor  adulterers,  nor  idolaters,'  &c.,  1  Cor.  vi.  9  ;  so 
that  you  give  God  the  lie,  or  conceit  that  he  will  break  his  word  for 
your  sakes  ;  nay,  in  a  sense,  you  even  dare  him  to  make  good  his  truth. 
He  hath  said,  '  Be  not  deceived  ;  you  shall  never  enter,'  &c.,  and  you 
say,  Though  I  am  an  adulterer,  a  drunkard,  a  worldling,  I  shall  go 
to  heaven  for  all  that.  Now  in  a  little  while  you  shall  see  whose  word 
shall  stand,  God's  or  yours,  Jer.  xliv.  28. 

Once  more,  the  word  is  not  supposed  to  be  without  all  kind  of 
power.  Men  may  have  some  '  relish  of  good  things/  and  some  '  ex 
perience  of  the  powers  of  the  world  to  come,'  and  yet  be  in  an  un 
believing  state-:  see  Heb.  vi.  5,  where  the  apostle  speaketh  of  a 
common  work,  opposed  to  ra  e^o^va  r^9  acor'rjpias,  to  '  things  that  do 
accompany  salvation,'  ver  9,  or  have  salvation  necessarily  annexed  to 
them.  They  may  have  some  feeling  of  the  power  of  the  truth,  and  yet 
afterwards  make  defection,  out  of  a  love  to  the  world  and  worldly 
things ;  they  may  have  many  spiritual  gifts,  change  their  outward 
conversation,  make  a  glorious  profession,  and  be  thereupon  enrolled 
among  the  saints;  yea,  be  of  great  use  and  service  in  the  church, 
though  for  their  own  ends  and  interests,  remaining  all  this  while  un- 
renewed,  and  having  their  worldly  inclinations  to  honour,  esteem, 
pleasure,  profit,  unbroken  and  unmortified ;  for  there  is  no  such  enemy 


180  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

to  faith  as  a  carnal,  worldly  heart.  Therefore  let  men  pretend  what 
they  will,  when  they  are  as  eager  upon  the  world  as  if  they  had  no 
other  matters  to  mind,  and  the  love  of  outward  greatness  doth  sway 
with  them  more  than  the  love  of  heaven,  and  the  praise  of  men  more 
than  the  approbation  of  God,  and  carnal  ease  and  pleasure  more  than 
delight  in  God,  how  can  they  be  said  to  believe  ?  John  v.  44  ;  for  such 
kind  of  lusts  and  earthly  affections  are  inconsistent  with  the  power  and 
vigour  of  saving  faith  ;  therefore  till  the  bent  of  the  heart  be  towards 
heavenly  things,  and  carnal  affections  be  soundly  mortified,  unbelief 
reigneth.  I  pitch  it  upon  this  evidence,  partly  because  the  great  drift 
of  conversion  is  to  draw  off  the  soul,  as  from  self  to  Christ,  and  from 
sin  to  holiness,  so  from  the  world  to  heaven.  See  1  Peter  i.  3,  '  Be 
gotten  to  a  lively  hope  ; '  and  1  John  v.  4,  '  He  that  is  born  of  God 
overcometh  the  world ; '  as  soon  as  we  are  converted,  the  heart  is 
drawn  and  set  towards  heavenly  things  ;  partly  because  the  main  thing 
to  be  believed,  next  to  God's  being,  is  his  bounty,  Heb.  xi.  6,  that  we 
may  make  God  our  rewarder ;  and  partly  because  the  main  work  of 
faith  is  to  draw  off  the  soul  from  sensible  things  to  '  things  unseen,'  and 
to  come,  Heb.  xi.  1 ;  so  that  whatsoever  glorious  profession  men  make,  or 
whatsoever  service  they  perform  in  the  church,  or  whatsoever  experience 
they  have  in  the  enlargement  of  gifts,  yet  if  they  be  careless  of  things  to 
come,  and  eager  after  the  things  of  the  world,  faith  is  not  thoroughly 
planted ;  for  a  main  thing  wanting  in  these  temporaries  was  a  resolu 
tion  to  serve  God  for  God's  sake,  or  to  make  him  their  paymaster, 
which  can  never  be  till  carnal  inclinations  to  the  honours,  pleasures, 
and  profits  of  the  world  be  subdued,  and  we  are  willing  to  lay  down 
all  these  things  at  Christ's  feet,  taking  only  so  much  as  he  shall  fairly 
allow  us  for  our  use. 

Thus  much  for  the  heinousness  of  unbelief  in  the  general. 
Secondly,  Let  me  tell  you  that  all  unbelief  is  not  alike  heinous,  as 
will  appear  by  these  considerations. 

[1.]  Total  reigning  unbelief  is  a  black  mark  ;  such  as  lie  under  it 
are  in  the  high  way  to  hell :  John  iii.  18,  'He  that  believeth  not  is 
condemned  already  ; '  the  law  hath  condemned  him,  and  whilst  he  re- 
maineth  in  that  estate,  the  gospel  yieldeth  him  no  hope :  John  iii. 
36,  '  The  wrath  of  God  abideth  on  him ; '  and  if  he  die  in  it,  he  is 
miserable  for  ever.  Rev.  xxi.  8,  '  Fearful  and  unbelievers '  are  reckoned 
among  the  inhabitants  of  hell.  First  he  is  condemned  by  that  ancient 
sentence,  that  '  whosoever  sinneth  shall  die ; '  which  is  not  reversed, 
but  standeth  in  full  force  till  faith  in  Christ :  John  viii.  24,  '  If  ye 
believe  not  that  I  am  he,  ye  shall  die  in  your  sins.'  And  if  we  con 
tinue  refusing  the  counsels  of  the  gospel,  to  the  condemnation  that  is 
already,  to  the  condemnation  of  the  law,  there  is  added  a  new  con 
demnation  for  despising  the  gospel.  But  now  partial  unbelief,  where 
faith  prevaileth,  though  there  be  many  doubts  and  fears,  leaveth  a  man 
obnoxious  to  temporal  judgments,  but  not  to  eternal  ruin. 

[2.]  All  unbelief  is  the  more  heinous  the  more  means  you  have  to 
the  contrary,  as  counsels,  warnings,  promises  clearly  held  forth :  see 
John  xv.  22,  '  If  I  had  not  spoken  to  them/  &c.,  and  John  iii.  19, 
'  Light  is  come  into  the  world,'  &c.  The  word  is  preached  efc  pap- 
,  for  a  witness,  Mat.  xxiv.  14,  with  Mark  xiii.  9 ;  first  to  them, 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  181 

and  if  not  received,  then  against  them.  '  Did  not  I  warn  you  ? '  saith 
Reuben  to  his  brethren.  Every  offer  and  warning  will  be  as  so  many 
swords  in  your  consciences.  One  observeth  well,1  that  twice  Christ 
marvelled,  once  at  the  unbelief  of  his  countrymen  the  Galileans,  that 
had  so  much  means,  Mark  vi.  8,  and  another  time  at  the  faith  of  the 
centurion,  a  stranger,  Mat.  viii.  10,  who  had  so  little  means.  It  is  & 
thing  to  be  marvelled  at,  that  a  people  should  have  so  much  means 
and  profit  but  little.  Wonder  is  a  thing  that  proceedeth  from  ignor 
ance,  and  Christ,  though  not  ignorant,  yet  would  express  all  human 
affections  ;  and  the  rather  that  we  might  look  upon  it  as  a  strange 
and  uncomely  thing  not  to  believe  after  so  many  helps  vouchsafed 
to  us. 

[3.]  The  more  experiences,  comforts,  evidences,  and  manifestations 
of  God's  power  and  presence  we  have  had,  the  greater  the  unbelief. 
This  was  that  which  provoked  the  Lord  against  Israel  to  destroy  them 
in  the  wilderness :  Num.  xiv.  11,  '  How  long  will  it  be  ere  ye  believe  in 
me,  for  all  the  signs  that  I  have  showed  ? '  God  traineth  up  his  people 
by  experience,  that  they  may  know  what  he  can  or  will  do  for  them  ; 
and  therefore  by  every  experience  we  should  grow  up  into  a  greater 
courage  and  strength  of  faith,  and  as  David,  draw  inferences  of  hope 
against  the  present  danger  from  the  lion  and  the  bear,  1  Sam.  xvii.  36, 
or  as  Paul,  he  hath,  and  doth,  and  therefore  will,  2  Cor.  i.  10,  other 
wise  these  experiences  are  given  in  vain.  Christ  was  angry  with  his 
disciples  for  not  remembering  the  miracle  of  the  loaves,  Mat.  xvi.  9, 
when  they  were  in  a  like  strait  again.  When  we  show  a  child  a  letter 
here,  and  the  same  letter  again  in  another  word,  and  the  same  again  in 
a  third,  if  he  should  be  to  seek  when  we  show  him  again  the  same 
letter  in  the  next  word,  we  are  angry,  and  think  our  teaching  lost. 
So  when  God  giveth  an  evidence  of  his  power  and  care  in  this  strait,  and, 
in  a  condescension  to  our  weakness,  giveth  us  a  like  evidence  again,  and  in 
a  third  strait  he  teacheth  us  how  to  read  and  apply  a  promise,  and  yet 
upon  the  next  difficulty  we  are  to  seek  again,  God  is  angry  with  us, 
because  his  condescensions  are  lost.  And  in  this  sense  God  is  more 
angry  with  the  unbelief  of  his  children  than  of  others,  because  they 
have  more  experiences,  and  are  so  ready  to  distrust  him  that  never 
failed  them. 

[4.]  The  more  deliberate  our  unbelief  is,  the  worse.  In  times  of 
inconsiderate  passion,  and  in  a  fit  of  temptation,  it  may  break  out 
from  God's  children.  David,  when  he  spake  in  haste,  was  fain  to  eat 
his  words :  Ps.  cxvi.  11,  « I  said  in  my  haste  all  men  are  liars ;'  Samuel, 
and  all  who  had  told  him  of  the  kingdom  ;  I  shall  never  live  to  see  the 
promise  fulfilled :  so  Ps.  xxxi.  22,  '  I  said  in  my  haste,  I  am  cut  off ; 
nevertheless  thou  heardest  the  voice  of  my  supplications/  In  a  fit, 
discontent  may  break  out,  but  it  is  presently  opposed  and  checked ; 
but  when  it  groweth  into  a  settled  distemper,  then  it  is  worse :  as  that 
in  Ps.  Ixxiii.  was  a  more  lasting  temptation  ;  therefore  David  calleth 
himself  beast,  ver.  22,  for  his  foolish  and  brutish  thoughts  of  provi 
dence. 

[5.]  Where  unbelief  is  expressed  and  put  into  words,  there  it  is 
more  heinous.  Unbelieving  thoughts  are  a  great  evil,  but  when  they 

1  Despaigne  on  the  Creed. 


182  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

break  out  into  murmurings  and  bold  expostulations,  with  or  against 
God,  then  they  are  worse.  It  is  better  to  keep  the  temptation  within 
doors,  that,  if  the  fire  be  kindled,  the  sparks  may  not  fly  abroad  to 
enkindle  others ;  you  grieve  God  by  your  thoughts,  but  you  dishonour 
and  disparage  him  when  they  break  out  into  words :  Mai.  iii.  13, 
'  Your  words  have  been  stout  against  me,  saith  the  Lord/  It  is  a 
greater  daring  to  avow  openly  and  publish  our  suspicions  of  God,  and 
discontents  against  him :  Deut.  i.  34,  '  The  Lord  heard  the  voice  of 
your  words,  and  was  wroth,  saying,  Not  one  of  these  shall  enter  my 
rest.'  Others  may  be  perverted,  and  make  ill  use  of  our  infirmities. 

[6.]  Where  there  are  professions  to  the  contrary,  there  the  unbelief 
is  the  worse :  '  After  these  things  do  the  Gentiles  seek,'  Mat.  vi.  32. 
Christians  are  not  only  instructed  to  do  better,  but  profess  to  do  other 
wise.  Distrust  is  a  pagan  sin ;  you  are  acquainted  with  a  particular 
providence,  with  a  heavenly  Father,  with  the  happiness  of  another 
world,  and  for  you  to  be  worldly,  distrustful,  to  make  it  your  business 
what  you  shall  eat  and  drink,  that  is  a  most  unworthy  thing  :  for  a 
professed  infidel  that  believeth  not  eternity,  that  never  heard  of  God's 
fatherly  care,  nor  of  heaven  or  hell,  to  be  altogether  in  the  world,  this 
were  no  such  marvel ;  but  for  you,  that  profess  to  believe  the  gospel, 
to  have  your  hearts  fail  and  sink  upon  every  occasion,  and  to  be  under 
the  tyranny  of  distracting  cares,  how  sad  is  it ! 

Thus  much  for  the  heinousness  of  unbelief,  which  I  was  willing  to 
represent  thus  at  large,  that  you  might  see  what  just  reason  there  was 
that  God  should  destroy  those  in  the  wilderness  that  believed  not. 

2.  The  next  thing  is  to  open  the  nature  of  it.  I  shall  here  give— 
(1.)  The  kinds ;  (2.)  The  notes  whereby  this  sin  may  be  discovered. 

For  the  kinds  of  it,  unbelief  is  twofold — negative  and  positive. 

1.  Negative  unbelief  is  found  in  those  to  whom  the  sound  of  the 
gospel  never  came,  or  to  whom  God  hath  denied  the  means  whereby 
faith  might  be  wrought  in  them.  The  want  of  means  is  not  their  sin, 
but  their  punishment,  or  misery  at  least ;  and  therefore  they  are  not 
condemned  so  much  for  want  of  faith  in  Christ,  as  for  not  obeying 
the  law  of  nature,  for  sinning  against  that  knowledge  which  they 
received  in  Adam.  Now  they  never  received  the  light  of  the  gospel  in 
Adam,  neither  had  Adam  the  knowledge  thereof  revealed  to  him,  but 
by  special  grace  after  the  fall  *  when  he  stood  in  the  quality  of  a  pri 
vate  person,  then  was  the  promise  of  the  woman's  seed  revealed  to 
him.  Therefore  they  that  never  heard  of  Christ  are  not  condemned 
simply  for  not  believing  in  him ;  for  their  sins  against  the  law  they 
are  condemned,  not  for  their  unbelief  against  the  gospel.1  That  is  the 
reason  why  Christ,  when  he  had  said,  John  iii.  18,  '  Every  one  that 
believeth  not  is  condemned  already/  presently  addeth  by  way  of  expli 
cation,  '  This  is  the  condemnation,  that  light  is  come  into  the  world/ 
&c.,  as  restraining  it  to  positive  infidelity.  Though  without  Christ 
they  can  never  be  saved,  yet  God  will  not  damn  them  for  this  reason, 
for  not  believing  in  Christ,  for  he  never  gave  them  the  means  of  the 
knowledge  of  Christ. 

1  At  the  last  day  there  is  a  difference  made  between  '  them  that  know  not  God,'  i.e., 
by  the  light  of  nature,  and  those  '  that  obey  not  the  gospel,'  i.e.,  answer  not  God's  ends 
in  the  revelation  of  the  gospel,  2  Thes.  i.  8. 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  183 

2.  Positive  unbelief,  which  is  found  in  them  that  have  means  to 
believe  iri  Christ,  and  yet  neglect  and  refuse  him,  and  the  offers  of 
grace  and  life  in  him,  and  so  continue  in  the  state  of  nature.  This  is 
twofold— (1.)  Total;  (2.)  Partial. 

[1.]  Total  unbelief  in  those  that  continue  professed  infidels  after  the 
tenders  of  the  gospel ;  as  the  word  where  it  came  found  different  suc 
cess,  as  at  Antioch,  Acts  xiii.  48 ;  at  Iconium,  Acts  xiv.  1,  2 ;  at 
Athens,  Acts  xvii.  34,  many  refused  to  make  any  profession. 

[2.]  Partial,  when  men  are  lustred  with  some  general  profession, 
and  gained  to  some  owning  of  Christ,  but  do  not  fully  believe  in  him, 
not  cordially  embrace  him;  either  through  the  weakness  of  their 
assent,  looking  upon  the  gospel  only  as  probable,  or  out  of  the  strength 
of  their  worldly  and  carnal  affections  they  relish  not  and  esteem  not 
the  counsels  and  comforts  of  the  gospel,  not  the  comforts  and  hopes  of 
the  gospel,  because  they  are  matters  of  another  world,  and  lie  out  of 
sight  and  reach;  but  worldly  comforts  act  more  forcibly  upon  them, 
as  being  more  suited  to  their  hearts,  and  at  hand,  and  ready  to  be 
enjoyed.  Thus  Israel  out  of  unbelief  '  despised  the  pleasant  land,' 
Ps.  cvi.  24,  counted  it  not  worth  the  looking  after ;  and  the  counsels 
of  the  gospel  they  refuse  out  of  an  indulgence  to  fleshly  lusts.  As 
there  is  in  the  gospel  the  history  and  doctrine  of  salvation,  so  there  are 
counsels  of  salvation  which  must  be  obeyed,  and  therefore  we  hear  of 
*  obeying  the  gospel/  2  Thes.  i.  8,  and  '  the  obedience  of  faith'  elsewhere. 

This  unbelief  is  again  twofold — (1.)  Keigning  ;  (2.)  In  part  broken, 
though  not  wholly  subdued. 

[1st.]  Reigning  unbelief  is  in  all  natural  men,  who  are  not  only 
guilty  of  unbelief,  but  described  by  the  term  unbelievers,  as  being 
persons  never  thoroughly  gained  to  the  obedience  of  the  gospel,  or  the 
acceptance  of  Christ,  and  life  and  peace  in  him.  It  bewrayeth 
itself — (1.)  By  hardness  of  heart;  they  are  not  moved  nor  affected 
with  their  own  misery,  nor  with  redemption  by  Christ,  and  the 
great  things  of  eternity  depending  thereupon ;  nor  the  invitations 
of  grace,  calling  them  to  the  enjoyment  of  them  :  Acts  xix.  9,  '  And 
divers  were  hardened,  and  believed  not/  &c.  A  hard  heart  is  one  of 
the  devil's  impregnable  forts,  not  easily  attacked  by  the  force  and 
power  of  the  word  :  men  are  bora  with  a  hard  heart ;  we  bring  the 
stone  with  us  into  the  world,  and  by  positive  unbelief,  or  by  slighting 
offers  of  grace  made  to  us,  it  increaseth  upon  us.  Hardness  of  heart 
is  known  by  the  foolishness  of  it,  when  '  Seeing  we  see  not,  and  hear 
ing  we  hear  not/  Acts  xxviii.  26,  27,  when  we  have  a  grammatical 
knowledge  of  things,  but  no  spiritual  discerning.  It  is  also  known  by 
the  insensibleness  of  it,  when  men  have  no  feelings  of  terrors  by 
the  law,  of  peace,  joy,  and  hope  by  the  gospel ;  no  taste  of  the  good 
word  at  all,  but  are  as  stones  unmoved  with  all  that  is  spoken.  (2.) 
By  a  neglect  of  spiritual  and  heavenly  things  ;  they  do  not  make  it  their 
business  and  work  to  look  after  those  things,  Mat.  xxii.  5,  '  But  they 
made  light  of  it,1  and  went  one  to  his  farm,  another  to  his  merchandise.' 
Your  callings  are  not  your  epyov,  your  work  and  main  business ;  that 
is  to  look  after  an  interest  in  Christ ;  therefore  when  this  is  the  least 
thought  of,  and  the  farm  and  the  merchandise  engrosseth  all  our  time 

1  ' A.fj.e\r)<rai'Tes)  they  would  not  take  it  into  their  care  and  thoughts. 


184  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

and  care,  men  believe  not.  Could  they  slight  Christ  and  holy  things  if 
they  did  soundly  and  thoroughly  believe  the  word  of  God  ?  Would 
they  not  find  some  time  to  mend  their  souls  ?  Looking  after  the  inward 
man,  that  is  the  main  care  ;  and  men  would  first  regard  it  if  they  did 
believe  that  the  soul  were  so  concerned  both  in  point  of  danger  and 
hope.  Surely  when  men  take  no  heed  to  the  great  offers  of  the  gospel, 
they  do  not  look  upon  it  as  a  certain  truth.  (3.)  By  secret  suspi 
cions  in  their  own  souls  against  the  truth  of  the  gospel.  That  pro 
fane  wretch  said  Hcecfabula  Cliristi.  They  look  upon  it  as  a  golden 
dream  to  make  fools  fond  with  it ;  and  that  all  opinions  in  religion 
are  but  a  logomachy,  a  mere  strife  of  words,  or  a  doctrine  to  set  the 
world  together  by  the  ears,  as  Gallic,  Acts  xviii.  15,  or  a  fancy  and 
fond  superstition,  Acts  xxv.  19,  and  that  we  need  not  trouble  our 
heads  about  it.  These  are  the  natural  thoughts  which  men  have  of 
the  gospel.  Such  thoughts  may  rush  into  the  heart  of  a  godly 
man,  but  they  are  abominated  and  cast  out  with  indignation ; 
but  in  wicked  men  they  reign  and  dwell ;  they  live  by  these 
kind  of  principles.  I  remember  Christ  saith  of  his  disciples, 
a\7)0a)s  eyvwaav,  John  xvii.  8,  '  They  have  known  surely  that  I 
came  out  from  thee.'  The  light  of  faith  is  an  undoubted  certain 
light;  but  in  wicked  men,  their  assent  is  mingled  with  doubting, 
ignorance,  error,  and  sottish  prejudices  against  the  doctrine  and  wor 
ship  of  God,  Mat.  iii.  14 ;  natural  atheism  in  them  is  not  cured,  and 
that  faith  which  they  pretend  to  and  profess  is  but  a  loose  wavering 
opinion,  not  a  grounded  and  settled  persuasion  of  the  truth  of  the 

SDSpel.  The  '  assurance  of  understanding/  as  the  apostle  calleth  it, 
ol.  ii.  2,  dependeth  upon  experience  and  an  inward  sense  of  the 
truth,  and  is  wrought  by  the  Holy  Ghost,  1  Cor.  ii.  4,  and  therefore, 
I  suppose,  proper  to  the  godly.  (4.)  By  rejecting  the  counsels  of 
salvation  ;  see  Acts  xiii.  46  ;  Luke  vii.  31.  All  natural  men  are  '  chil 
dren  of  disobedience/  Eph.ii.  2,  out  of  pride  scorning  either  the  messages 
of  God — '  Folly  to  him/  1  Cor.  ii.  14,  or  the  messengers — '  Is  not  this 
the  carpenter's  son  ?'  Mark  vi.  3,  foining  and  fencing  with  the  word, 
and  defeating  the  methods  of  grace  used  to  gain  them,  Rom.  x.  21, 
guilty  of  an  obstinate  frowardness :  '  It  is  a  people  that  do  err  in 
their  hearts/  Ps.  xcv.  11 ;  not  in  their  minds  only,  but  their 
hearts;'  as  if  they  did  say,  'We  desire  not  the  knowledge  of  thy 
ways,'  Job  xxi.  14.  (5.)  By  the  unholiness  of  their  lives.  The 
apostle  saith,  2  Peter  iii.  11,  'We  that  look  for  such  things, 
what  manner  of  persons  ought  we  to  be  in  all  holiness  and  god 
liness  of  conversation  ? '  from  whence  we  may  plainly  infer  that 
they  which  are  not  such  manner  of  persons  do  not  look  for  such 
things  as  faith  inferreth — obedience;  where  the  prince  is  there 
his  train  will  be ;  so  is  unbelief  known  by  disobedience  ;  when  men 
live  as  carnally  and  carelessly  as  an  infidel,  there  is  not  a  pin  to 
choose  between  them.  (6.)  When  men  hear  the  word  and  never  make 
application,  or  convert  it  to  their  own  use,  it  is  a  sign  they  are  under 
the  power  of  reigning  imbelief.  In  faith  there  is  assent  or  believing  the 
word  to  be  the  word  of  God,  or  that  it  is  *  a  faithful  saying/  1  Tim. 
i.  15  ;  and  then  consent  or  approbation  of  the  word  as  a  good  word  or 
worthy  saying,  and  then  application,  or  converting  the  word  to  our  own 


YER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  185 

use.  So  in  unbelief  many  doubt  of  the  truth  of  the  word,  others 
acknowledge  not  the  worth  of  it,  they  do  not  '  glorify  the  word,'  Acts 
xiii.  48 ;  most  that  speak  well  of  the  word,  and  approve  it  in  their 
consciences,  do  not  urge  their  own  hearts  with  ifc :  '  What  do  we  say 
to  these  things?'  Rom.  viii.  31,  and  '  know  it  for  thy  good,'  Job  v.  27. 
The  word  is  far  sooner  approved  than  applied,  and  yet  till  it  be  applied 
it  worketh  not.  When  we  see  ourselves  involved  and  included  in  the 
general  promise  and  precept,  and  are  accordingly  affected,  then  are  we 
said  to  believe.  In  Ps.  xxvii.  8,  the  injunction  is  plural,  '  Seek  ye  my 
face ; '  but  the  answer  is  singular,  '  Thy  face,  Lord,  will  I  seek.'  Thus 
must  all  truths  be  applied,  and  that  in  their  method  and  order,  for 
there  is  an  analogy  and  proportion  between  them  ;  as  the  doctrine  of 
man's  misery,  that  I  may  consider  this  is  my  case,  and,  having  a  feel 
ing  of  it,  may  groan  for  deliverance ;  the  doctrine  of  redemption  by 
Christ,  that  we  may  put  in  for  a  share,  and  assure  our  own  interest ; 
the  doctrine  of  the  thankful  life,  that  we  may  deny  ourselves,  take  up 
our  cross,  and  follow  Christ  in  the  obedience  of  all  his  precepts.  The 
first  doctrine  must  be  made  the  ground  of  complaint,  the  second  of 
comfort  and  hope,  the  third  of  resolution  and  practice.  But  when  we 
suffer  these  truths  to  hover  in  the  brain  without  application,  or  hear 
them  only  as  children  learn  them  by  rote,  never  thus  reflecting,  What 
am  I  ?  what  have  I  done  ?  what  will  become  of  me  ?  &c.,  unbelief  re- 
maineth  undisturbed.  (7.)  By  apostasy  or  falling  off  from  God.  The 
great  business  of  faith  is,  '  by  patient  continuance  in  well-doing,  to 
look  for  glory,  honour,  and  immortality,'  Horn.  ii.  8  ;  but  now  to  tire 
and  grow  weary,  or  to  fall  off  from  God  as  not  worthy  the  waiting 
upon,  argueth  the  height  and  reign  of  unbelief,  whatever  faith  we 
pretended  unto  for  a  flash  and  pang.  (8.)  Desperation  when  convic 
tion  groweth  to  a  height,  and  legal  bondage  gets  the  victory  of 
carnal  pleasure :  Gen.  iv.  13,  '  My  sin  is  greater/  &c.,  and  Jer.  xviii. 
12,  '  There  is  no  hope,'  &c.  When  men  think  it  is  in  vain  to  trouble 
themselves,  their  damnation  is  fixed,  and  therefore  resolve  to  go  to 
hell  as  fast  as  they  can  ;  such  desperate  wickedness  may  there  be  in  the 
heart  of  a  man. 

[2d.]  Unbelief  in  part  broken  ;  and  so  it  implieth  the  remainders  of 
this  natural  evil  in  the  godly,  in  whom,  though  faith  be  begun,  yet  it 
is  mixed  with  much  weakness:  Mark  ix.  24,  '  Lord,  I  believe  ;  help  my 
unbelief/  This  unbelief  is  manifested — (1.)  By  a  loathness  to  apply  the 
comforts  of  the  gospel ;  it  is  the  hardest  matter  in  the  world  to  bring 
God  and  the  soul  together,  or  to  be  at  rest  in  Christ.  When  we  are 
truly  sensible  we  draw  back.  *  Depart  from  me,'  saith  Peter,  '  for  I  am 
a  sinful  man/  Luke  v.  8  ;  and  he  should  rather  say,  Draw  nigh  to  me. 
The  poor  trembling  sinner  thinketh  so  much  of  the  judge  that  he  for 
gets  the  father.  Though  the  soul  longeth  for  Christ  above  all  things, 
yet  it  is  loath  to  take  him  for  comfort  and  reconciliation,  but  floateth 
up  and  down  in  a  suspensive  hesitancy.  (2.)  By  calling  God's  love 
into  question  upon  every  affliction,  and  in  an  hour  of  temptation 
unravelling  all  our  hopes:  see  Ps.  Ixxvii.  7-10,  Isa.  xlix.  14,  and 
Judges  vi.  13  ;  as  if  the  Lord  were  '  the  God  of  the  mountains  and  not 
of  the  valleys.'  We  are  wont  to  say,  If  God  did  love  us  why  is  this 
befallen  us  ?  Those  are  fits  of  the  old  distemper.  Christ  when  cruci- 


186  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

fied  would  not  let  go  his  interest,  but  crieth  out,  '  My  God !  my  God  1 ' 
(3.)  By  fears  in  a  time  of  danger,  carnal  fears,  such  as  do  perplex  us 
when  we  are  employed  in  Christ's  work  and  service ;  as  the  disciples 
that  were  embarked  with  him  were  afraid  to  perish  in  his  company : 
'  Why  are  ye  so  fearful,  0  ye  of  little  faith  ?  '  Mat.  viii.  26.  Filial  fear 
or  reverence  of  God  is  the  daughter  of  faith,  as  distrustful  fear  is  the 
enemy  of  it.  Trouble  is  the  touchstone  of  faith ;  if  we  cannot  commit 
ourselves  to  God  in  quietness  of  heart,  it  argueth  weakness.  God  hath 
undertaken  to  bring  his  people  out  of  every  strait,  in  a  way  most  con 
ducing  to  his  glory  and  their  welfare,  Kom.  viii.  28  ;  and  therefore 
when  the  word  yieldeth  us  no  support,  Ps.  cxix.  50,  and  the  promises 
of  God  cannot  keep  us  from  sinking  and  despondency  of  heart,  we  be 
wray  our  unbelief.  (4.)  By  murmurings  in  case  of  carnal  disap 
pointment.  Discontent  argueth  unbelief ;  they  quarrel  with  God's 
providences,  because  they  believe  not  his  promises :  Ps.  cvi.  24,  '  They 
believed  not  his  word,  but  murmured  in  their  tents  ; '  it  is  ill,  and 
they  cannot  see  how  it  can  be  better.  So  Deut.  i.  32  with  34,  '  In 
this  you  believed  not  the  Lord  your  God.'  (5.)  By  carking  in  case  of 
straits ;  bodily  wants  are  more  pressing  than  spiritual.  Here  faith 
is  put  to  a  present  trial,  and  therefore  here  we  bewray  ourselves :  Mat. 
vi.  30,  *  Shall  he  not  much  more  clothe  you,  0  ye  of  little  faith  ? '  He 
doth  not  say  of  no  faith,  for  the  temptation  is  incident  to  a  godly 
man  ;  they  do  not  oftener  bewray  their  unbelief  in  distrusting  God 
about  outward  supplies  than  about  eternal  life,  which  yet  I  confess  is 
very  irrational ;  for  if  a  man  cannot  trust  God  with  his  estate,  how 
shall  he  trust  him  with  his  soul  ?  And  to  a  considerate  person  there  are 
far  more  prejudices  against  eternal  life  than  against  temporal  supplies. 
Look,  as  it  was  a  folly  in  Martha  to  believe  that  Lazarus  should  rise 
at  the  general  resurrection,  and  to  distrust  his  being  raised  from  the 
dead  after  four  days'  lying  in  the  grave,  John  xi.  24,  so  it  is  a  great 
folly  to  pretend  to  expect  eternal  life,  and  not  to  be  able  to  depend 
upon  God  for  the  supplies  of  life  temporal.  (6.)  By  coldness  and 
carelessness  in  the  spiritual  life.  If  men  did  believe  that  heaven  were 
such  an  excellent  place,  they  would  not  so  easily  turn  aside  to  the 
contentments  of  the  flesh  and  the  profits  of  the  world.  Men  have 
but  a  conjectural  apprehension  of  things  to  come,  of  the  comforts  of 
another  world.  As  things  at  a  distance ;  sometimes  we  see  them,  and 
sometimes  we  lose  their  sight,  so  that  we  are  not  certain  whether  we 
see  them,  yea  or  no ;  so  it  falleth  out  in  heavenly  matters  ;  we  are 
poor  'short-sighted' creatures,  2  Peter  i.  9.  Sometimes  we  have  a 
glimpse  of  the  glory  of  the  wrorld  to  come,  some  flashes,  and  again  the 
mind  is  beclouded  ;  and  that  is  the  reason  why  we  mind  these  things 
so  little,  and  seek  after  them  so  little.  A  steady  view  and  sound  belief 
would  engage  us  to  more  earnestness  :  they  that  believe  *  the  high 
prize  of  our  calling,'  will  '  press  on  to  the  mark,'  Phil.  iii.  14.  Surely 
men  do  not  believe  that  heaven  is  worth  the  looking  after,  otherwise 
they  would  seek  it  more  diligently,  Heb.  vi.  14.  A  poor  beast  that 
is  going  homeward  goeth  cheerfully.  (7.)  Indirect  courses  to  get  a 
living  and  subsistence  in  the  world,  as  if  God  were  not  '  all-sufficient/ 
Gen.  xvii.  1.  To  break  through  where  God  hath  made  up  the  hedge, 
argneth  that  we  do  not  depend  upon  him ;  as  by  temporising  or  by 


VER.  5.]  UPON  THE  EPISTLE  OF  JUDE.  187 

unjust  gain.     This,  for  a  fit  and  in  some  distemper,  may  be  incident 
to  God's  children. 

3.  The  last  thing  in  the  method  proposed  is  the  cure  of  unbelief. 
God  by  his  mighty  power  can  only  cure  it,  Eph.  i.  19  ;  but  the  means 
which  we  must  use  may  be  reduced  to  two  heads — 1.  Cautions  ;  2. 
Directions. 

[1.]  Cautions.  (1.)  Take  heed  of  setting  God  a  task :  Ps.  Ixxviii.  19, 
20,  '  Can  the  Lord  prepare  a  table  in  the  wilderness  ?  '  &c.  So  Mat. 
xxvii.  40,  '  If  thou  be  the  Son  of  God,  come  down  from  the  cross/  This 
is  to  go  beyond  the  promise,  and  to  indent  with  God  upon  conditions 
of  our  own  making.  So  Mat.  iv.,  '  If  thou  be  the  Son  of  God,  turn 
these  stones  into  bread.'  So  when  we  prescribe  to  God,  in  matter  of 
allowance  ;  we  would  have  God  maintain  us  at  such  a  rate ;  be  so  fed, 
so  clothed,  have  so  much  by  the  year,  such  portions  for  our  children : 
'  He  that  will  be  rich,'  &c.,  1  Tim.  vi.  9.  God  never  undertook  to 
give  us  meat  for  our  lusts.  When  we  subject  his  providence  to  our 
direction,  and  prescribe  what  he  shall  do  for  our  satisfaction,  we  do 
but  make  a  snare  for  ourselves.  (2.)  Take  heed  of  betraying  faith  by 
distrusting  present  means  ;  it  is  a  usual  thing :  Luke  xvi.  30,  '  If 
one  came  from  the  dead  they  would  believe.'  If  we  had  oracles  or 
miracles,  or  God  did  speak  to  us  from  heaven  as  heretofore,  then  we 
should  not  falter  in  our  trust  as  we  now  do ;  but  by  this  excuse  you 
impeach  the  scriptures.  Moses  and  the  prophets  are  a  sufficient 
ground  for  faith,  and  extraordinary  means  will  not  work  on  them  upon 
whom  ordinary  do  not  prevail.  There  were  weaknesses  then,  and  so 
there  will  be ;  whatsoever  dispensation  God  may  use,  man  is  man  still : 
*  They  believed  not  though  he  opened  the  clouds,  and  commanded 
manria  from  heaven,'  Ps.  Ixxviii.  23.  (3.)  Take  heed  of  ifs  in  prin 
ciples  of  faith.  Foundation-stones  if  laid  loose  endanger  the  whole 
building ;  take  notice  of  the  first  hesitancy  :  Gen.  iii.,  '  Yea,  hath 
God  said  ? '  So  Mat.  iv.  3,  '  If  thou  be  the  Son  of  God,'  &c.  There 
was  a  plain  oracle  from  heaven  determining  it  a  little  before,  *  Thou 
art  my  beloved  Son,'  but  the  devil  would  fain  draw  it  to  an  if.  (4.) 
Beware  of  sin.  Doubts  are  the  fumes  of  sin,  like  the  vapours  that 
come  from  a  foul  stomach :  uprightness  begetteth  serenity  and  clear 
ness.  As  in  nature  there  is  often  a  KVK\o<yevvr}o-i<$,  a  circular  generation, 
vapours  beget  showers,  and  showers  beget  vapours  ;  so  in  moral  and 
spiritual  things  there  is  such  a  circular  generation  ;  unbelief  maketh 
way  for  sin,  and  sin  for  unbelief.  Sin  will  weaken  trust,  it  cannot  be 
otherwise ;  shame,  and  horror,  and  doubt,  these  are  the  consequences 
of  sin.  God  never  undertook  to  bear  us  out  in  the  devil's  work. 

[2.]  Directions.  (1.)  Strengthen  your  assent  to  the  word  of  God. 
Fire  if  well  kindled  will  of  itself  burst  out  into  a  flame  ;  so  assurance 
and  comfort  would  more  easily  follow  if  there  were  a  thorough  and  un 
doubted  assent  to  the  truths  of  the  word.  We  take  them  up  hand 
over  head,  and  then  when  a  temptation  cometh,  no  wonder  that  the 
building  tottereth  when  the  foundation  is  so  weak.  There  are  several 
degrees  of  assent :  conjecture,  which  is  but  a  lighter  inclination  of  the 
mind  to  that  which  is  probable  ;  opinion,  which  is  a  stronger  inclina 
tion  to  think  that  which  is  represented  is  true.  But  there  is  formido 
oppositi ;  it  is  mixed  with  hesitancy  and  doubts,  o\i'yo7ri(jTLa,  weak 


188  AN  EXPOSITION,  WITH  NOTES,  [VER.  5. 

faith,  or  firm  adherence  upon  sufficient  conviction ;  yet  doubts  may 
arise,  and  in  time  of  temptation  this  degree  of  assent  may  be  over 
borne.  But  above  this  there  is  a  thorough  certainty  or  '  assurance  of 
understanding,'  Col.  ii.  2.  We  should  never  cease  till  we  come  to 
this.  It  is  a  great  mistake  to  think  that  we  need  not  look  after  the 
settling  of  our  assent  to  the  truths  of  the  word,  but  take  these  for 
supposed  ;  but  in  an  hour  of  temptation  we  are  made  sensible  of  our 
folly  herein  ;  and  if  I  am  not  mistaken,  much  of  our  careless 
ness  and  unsettledness  of  life  doth  proceed  from  thence.  (2.)  In  settling 
assent,  begin  with  natural  principles,  and  then  go  on  to  those  which 
are  spiritual  and  mystical, — as  God's  being,  and  God's  bounty  in  the 
everlasting  rewards,  Heb.  xi.  6 ;  the  necessity  of  purity  and  holiness, 
Heb.  xii.  14 ;  the  fall  and  misery  of  the  creature ;  and  then  our  re 
demption  by  Christ,  &c.  1  observe  the  apostles,  when  they  came  to 
gain  men  to  faith,  began  with  truths  suited  to  their  capacity  and  pre 
sent  understanding.  With  the  vulgar  they  evince  creation  and  provi 
dence,  by  arguments  taken  from  showers  of  rain  and  the  courses  of 
nature,  Acts  xiv.  16, 17.  With  the  philosophers  they  urge  the  notions 
of  a  first  cause  and  a  first  mover,  and  those  inclinations  in  nature 
towards  an  eternal  good,  Acts  xvii.  (3.)  Urge  your  hearts  with  the 
truths  you  assent  to,  and  work  them  upon  your  affections,  Rom.  viii. 
31 ;  Heb.  ii.  3 ;  and  Job  v.  27.  (4.)  Observe  the  disproportion  ot 
your  respects  to  things  present  and  things  to  come.  If  the  judg 
ment-seat  were  fixed  and  the  books  opened,  how  would  natural  men 
tremble?  Now  faith  should  make  it  as  present,  Heb.  xi.  1.  The 
apostle  saith,  '  I  saw  the  dead,  small  and  great,  stand  before  the  Lord,' 
&c.,  Rev.  xx.  12.  Faith,  which  is  *  the  evidence  of  things  not  seen,' 
should  see  it  as  if  it  were  in  being.  The  light  of  faith  differeth  not 
from  the  light  of  prophecy  in  regard  of  the  certainty  of  the  thing 
which  is  to  come,  or  the  assured  expectation  of  it.  The  light  of  pro 
phecy  requireth  a  special  revelation,  and  differeth  in  degree  from  the 
light  or  sight  of  faith,  as  it  causeth  rapture  and  ecstatic  motions ;  but 
as  to  the  seeing  of  things  to  come  with  certainty,  there  they  agree. 
Well,  then,  if  you  would  discern  the  strength  or  weakness  of  your 
faith,  observe  how  differently  you  are  affected  with  what  is  present  and 
what  is  future ;  so  also  how  differently  you  are  affected  with  things 
visible  and  things  invisible,  with  things  temporal  and  eternal.  If 
upon  easy  terms  you  might  have  a  good  bargain  for  lands  and  riches, 
how  readily  would  men  embrace  the  offer  ?  For  temporal  profit  what 
pains  will  they  take  ?  But  now  in  things  of  soul  concernment  we  are 
not  alike  affected,  which  is  an  argument  we  do  not  believe  them.  In 
all  cases  it  is  good  to  put  spiritual  things  in  a  parallel  with  temporal 
instances.  We  are  taught  that  wisdom :  Mai.  i.  8, '  Offer  it  now  to  the 
governor/  &c.  Would  we  do  thus  to  an  earthly  potentate  as  we  do 
to  God  ?  If  an  able  potent  friend  promise  help  in  troubles,  how  are 
we  cheered  with  it  ?  If  God  promise  the  same  things  we  are  little 
comforted.  If  every  offence  that  we  commit  were  liable  to  the  notice 
of  man,  and  our  punishment  should  be  to  hold  our  hand  in  scalding 
lead  for  half  an  hour,  men  would  be  more  afraid  to  offend  than  now 
they  are  in  the  sight  of  God,  who  knoweth  all  their  thoughts,  and 
hath  threatened  eternal  torment.  If  the  tasting  of  such  a  meat  would 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  189 

bring  present  death,  who  would  be  so  foolhardy  as  to  meddle  with  it? 
Nay,  when  a  thing  is  but  likely  to  do  us  hurt,  as  some  meats  in  case 
of  the  cholic,  gout,  or  stone,  how  cautious  are  we  ?  To  conclude  all, 
let  me  give  you  Chrysostom's  supposition  ;  for  besides  unbelief,  there 
is  somewhat  in  the  strength  of  evil  inclination.  Suppose  a  man 
mightily  desirous  of  rest  and  sleep,  so  that  he  can  hardly  hold  open 
his  eyes,  and  there  were  an  offer  made  him  of  free  and  undisturbed 
rest  for  one  night,  but  in  case  he  gave  way  to  it,  to  be  held  under  a 
hundred  years'  torment,  would  he  venture,  and,  with  so  great  a  hazard, 
gratify  his  drowsy  humour  ?  Yet  such  is  our  fearlessness  and  security, 
that  we  can  run  the  hazard  of  eternal  torment  for  a  little  carnal  satis 
faction.  If  a  man  were  sentenced  to  death,  and  in  danger  of  execu 
tion  every  moment,  would  not  he  bestir  himself  and  improve  all  his 
interest  for  a  pardon  ?  We  are  all  *  condemned  already ; '  but  how 
few  are  solicitous  to  get  a  copy  of  their  discharge  !  (5.)  Bewail  the 
relics  of  unbelief,  Mark  ix.  24.  (6.)  Chide  your  hearts  for  your  de 
jection  and  distrust  of  God's  providence  ;  as  Ps.  xlii.  5,  '  Why  art  thou 
so  disquieted,  0  my  soul/  &c.,  and  Ps.  Ixxvii.  10,  '  This  is  my  in 
firmity.'  It  is  the  duty  of  a  gracious  man  to  rebuke  his  fears,  to  chide 
himself  for  admitting  mistakes  of  God's  love,  suggestions  of  unbelief, 
and  disputes  against  the  promises.  (7.)  Consider  how  willing  Christ 
is  to  help  you.  He  carrieth  home  the  stray  lamb  upon  his  own. 
shoulders  rejoicing,  Luke  xv.  5.  How  he  prizeth  the  weak  beginnings 
of  faith !  '  Smoking  flax  will  he  not  quench/  Mat.  xii.  20 ;  taketh 
notice  of  the  green  figs,  Cant.  ii. ;  with  a  mild  condescension  indulgeth 
our  infirmities :  '  Reach  hither  thy  fingers,  Thomas/ John  xx.  This 
for  the  cure  of  unbelief. 

Ver.  6.  And  the  angels  which  kept  not  their  first  estate,  but  left  their 
own  habitation,  lie  hath  reserved  in  everlasting  chains,  under  darkness, 
unto  the  judgment  of  the  great  day. 

In  this  verse  you  have  the  second  instance,  from  the  apostate  angels, 
who,  notwithstanding  the  dignity  and  height  of  their  nature,  upon 
their  rebellion  were  left  to  a  dreadful  punishment.  In  this  instance 
there  is  an  argument  not  apari  (as  in  the  former  verse),  but  a  majore 
ad  minus,  not  from  a  like  case,  but  from  the  greater  to  the  lesser  ;  for 
if  God  spared  not  such  creatures  as  by  the  grace  of  creation  were  ad 
vanced  to  such  an  excellency  of  being,  certainly  he  will  not  spare  us, 
whatever  gospel  privileges  we  have,  if  we  walk  unsuitably. 

In  these  words  observe: — (1.)  The  sin  of  the  angels,  they  kept  not 
their  first  estate.  (2.)  Their  punishment,  which  is  twofold : — 

1.  Present  and  felt. 

2.  Future  and  decreed. 

1.  Present,  which  is  also  double  : — (1.)  Pcena  damni,  their  loss,  they 
left  their  own  habitation.     (2.)  Pcena  sensus,  their  punishment  of 
pain  or  sense,  he  hath  reserved  in  everlasting  chains,  under  darkness. 

2.  Future  and  decreed,  unto  the  judgment  of  the  great  day. 
Because  I  will  not  perplex  the  discourse  by  grasping  at  too  much 

at  one  time,  I  shall  discuss  each  circumstance  apart,  and  in  distinct 
explication.  I  begin  with  the  phrases  implying  their  sin  and  fall. 
And  the  angels  :  the  expression  is  plural,  to  note  the  great  number  of 
those  which  fell.  Their  first  estate,  rrfv  ap^v :  the  word  may  be  trans- 


190  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  6. 

lated  either  their  principality  or  their  beginning,  and,  which  is  all  one, 
first  estate.  If  you  translate  it  principality,  it  will  well  enough  suit 
with  the  scope  of  the  apostle ;  and  the  angels  are  often  called  '  princi 
palities'  in  scripture,  because  of  their  great  power  and  excellent  nature : 
so  Col.  i.  16,  '  Thrones,  dominions,  principalities,  and  powers ;'  all 
which  terms  imply  the  dignity  of  the  angelical  nature ;  nay,  the  devils 
themselves,  because  of  that  power  and  cunning  which  they  still  retain, 
are  called  '  principalities  :'  Eph.  vi.  12,  '  We  wrestle  not  against  flesh 
and  blood,  but  against  principalities  and  powers,  against  the  rulers  of 
the  darkness  of  this  world/  If  you  translate  it  beginning  or  first 
estate,  it  will  more  fully  express  the  misery  and  fall  of  the  apostate 
angels,  they  being  not  only  departed  from  the  excellency  and  power, 
but  from  the  integrity  and  righteousness  wherein  they  were  first 
created.  So  that  the  point  is,  that  the  angels  are  fallen  from  the  con 
dition  of  their  original  excellency  and  integrity. 

So  Peter,  2  Peter  ii.  4,  dyyeXwv  a/jLaprrja-avTcov,  c  God  spared  not 
the  angels  that  sinned,'  &c. ;  and  John  viii.  44,  '  The  devil  abode  not 
in  the  truth,  because  there  is  no  truth  in  him.'  That  purity  and  integrity 
wherein  they  were  created  is  there  called  *  truth,'  because  truth  is  the 
perfection  of  any  rational  creature,  and  that  holiness  which  they  had 
was  only  to  be  kept  up  by  the  truth  or  right  notions  of  God.  In  open 
ing  this  point  I  shall  inquire  : — 

1.  What  was  this  ap^rj,  or  first  estate. 

2.  What  was  their  sin,  or  how  they  departed  from  it 

3.  How  they  came  to  sin. 

4.  The  number  of  them  that  fell. 

5.  The  time. 

1.  I  do  confess  the  scriptures  do  speak  somewhat  sparingly  of  the 
nature  or  fall  of  angels,  it  being  calculated  chiefly  for  the  use  of  man ; 
but  some  hints  there  are  which  we  shall  take  notice  of  and  improve, 
not  to  satisfy  curiosity,  but  to  serve  profit.  What  then  is  this  first 
estate  from  which  they  are  departed  ?  I  answer — Their  original  con 
dition  of  holiness  and  happiness.  Every  creature  which  the  Lord  made, 
he  saw  it  to  be  good  ;  much  more  the  angels,  whom  God  created  for  his 
own  train  and  company  ;  they  are  called  '  the  sons  of  God,'  Job  xxxviii. 
7,  because  they  bore  his  image,  and  that  in  a  more  eminent  degree 
than  man,  as  being  wholly  spiritual  substances,  just,  holy,  pure,  in  all 
qualities  representing  God  their  father.  It  is  said  of  man,  '  thou  hast 
made  him  a  little  lower  than  the  angels,'  Ps.  viii.  5.  When  man  was  at 
his  best  there  was  an  inferiority,  the  image  of  God  was  given  to  us  in 
a  less  degree  ;  although  we  were  placed  above  all  visible  creatures,  yet 
than  the  angels  we  were  a  little  lower.  That  they  were  excellent  ap- 
peareth  in  that  the  angelical  obedience  is  made  the  pattern  of  ours, 
Mat.  vi.  10  ;  and  our  happiness  in  heaven  is  expressed  by  the  condition 
of  their  nature :  Mat.  xxii.  30,  '  They  are  as  the  angels  of  God  in  heaven  ;' 
yea,  it  is  notable  that  when  the  scriptures  would  express  any  excellency, 
they  use  to  say  it  is  fit  for  angels  Thus  manna  is  called  '  angels'  food/ 
Ps.  Ixxviii.  25,  not  as  if  they  needed  food,  spirits  are  not  capable  of  cor 
poral  refreshments  ;  but  if  so  high  a  creature  should  need  food,  he  could 
have  no  better.  So  *  the  tongue  of  angels/  1  Cor.  xiii.  1  ;  that  is,  with  a 
tongue  becoming  creatures  of  so  perfect  an  understanding.  But  you 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  191 

will  say,  These  expressions  are  meant  of  the  good  angels.  I  answer — 
That  at  their  first  creation  they  had  the  same  common  nature  and  excel 
lency,  as  appeareth  by  the  name  of  '  thrones,  dominions,  and  powers/ 
which  they  yet  retain  in  common  with  the  good  angels ;  yea,  and  by 
that  power,  wisdom,  and  knowledge  which  is  yet  left.  In  their  in- 
nocency  they  were  alike  good  and  alike  happy,  and  could  contemplate 
and  behold  God,  and  embrace  him  with  delight  as  others  did  ;  all  that 
is  supernatural  in  the  good  angel  is  the  grace  of  confirmation,  by  which 
they  abide  in  the  knowledge  and  love  of  God,  whereas  others  left  rrjv 
apfflv,  '  their  first  estate/  and  it  is  probable  this  grace  was  given  to 
the  good  angels  in  the  very  moment  of  their  creation,  before  any  merit 
of  theirs  or  use  of  their  natural  abilities,  as  appeareth  by  the  others' 
sudden  fall,  and  because  they  are  chosen  in  Christ,  who  is  the  head  of 
men  and  angels,  Col.  i.  16. 

2.  What  was  their  sin  ?  There  is  a  great  deal  of  difference  among 
divines  about  it ;  for  herein  they  proceed  by  guess  and  conjecture  rather 
than  any  certain  proof.  Howbeit,  there  is  enough  to  vindicate  God's 
justice  against  them.  Qucevis  peccata,  saith  Aquinas,  sunt  in  malis 
angelis.  According  to  his  opinion,  they  have  the  guilt  of  all  sin  upon 
them,  as  tempting  man  to  every  sin ;  but  what  was  the  special  formal 
sin  is  not  so  easily  determined.  Some  say,  affectation  of  the  divinity ; 
others  say,  flat  rebellion  against  the  law  of  their  creation,  or  rash 
attempts  against  the  empire  and  sovereignty  of  God ;  others  envy,  be 
cause  of  the  human  nature  exalted  above  the  angelical  in  Christ,  he 
'  took  not  the  nature  of  angels/  Heb.  ii.  16.  But  whether  that  mystery 
were  made  known  to  them  is  uncertain  ;  rather  there  are  probabilities 
to  the  contrary ;  for  the  good  angels  know  it  now  by  God's  dispensa 
tions  to  the  church,  Eph.  iii.  10.  Others  think  rebellion  against  a 
particular  law  given  to  them,  as  that  concerning  eating  the  forbidden 
fruit  was  to  man.  Whether  it  were  affecting  a  higher  degree  above 
their  creation,  or  refusing  their  office  and  ministration  about  man,  or 
confidence  in  their  own  gifts  and  received  excellency,  in  a  matter  of  so 
great  uncertainty  it  is  hard  to  determine.  To  state  their  sin,  take 
these  propositions  : — (1.)  The  law  which  made  their  act  to  be  sin  was 
the  moral  law,  as  being  the  copy  of  God's  holiness,  his  revealed  will  to 
all  rational  creatures;  and  they  are  said  to  sin,  2  Peter  ii.  4,  and  a^apTta, 
sin,  is  ch/o/ua,  a  '  transgression  of  a  law/  1  John  iii.  4 ;  and  of  no  other 
law  do  we  read  but  of  the  moral  law,  which  (as  is  probable)  was  given 
to  the  angels,  excepting  only  such  things  as  are  not  suitable  to  a 
spiritual  nature,  the  commandment  concerning  adultery  or  unlawful 
propagation,  for  *  they  neither  marry  nor  give  in  marriage/  Mat.  xxii. 
30,  a  thing  proper  to  the  bodily  life.  (2.)  The  most  likely  thing  in 
their  sin  was  pride ;  there  is  pride  in  every  sin,  namely,  a  despising 
and  contempt  of  the  commandment ;  and  this  is  a  sin  agreeable  enough 
to  a  spiritual  nature,  as  adultery,  drunkenness,  and  such  sins  are  proper 
to  a  corporeal  and  sensitive  nature :  vTrepyfavla  (saith  Chrysostom) 
StWyu-et?  da-co/jLarovs  Karea-Taae  teal  Karefiakev  avwOev.  To  prove  it, 
the  fathers1  usually  quote  that  place,  Isa.  xiv.  12,  13,  'How  art  thou 
fallen  from  heaven,  0  Lucifer,  son  of  the  morning  I  for  thou  hast  said 
in  thy  heart,  I  will  ascend  above  the  heights  of  the  clouds,  I  will  exalt 

1  Gregory,  Austin,  Damascene,  &c. 


192  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

my  throne  above  the  stars  of  God,  I  will  be  like  the  Most  High.'  But 
these  are  but  metaphorical  passages  concerning  the  king  of  Babylon, 
and  the  ground  of  the  mistake  was  because  the  angels  are  often  in 
scripture  set  forth  by  stars,  as  Job  xxxviii.  7.  That  testimony  which 
is  most  cogent  is  in  1  Tim.  iii.  6,  '  Ordain  not  a  novice,  lest  being  lifted 
up  with  pride,  he  fall  into  the  condemnation  of  the  devil ;'  this  is,  lest 
he  make  himself  guilty  of  that  sin  for  which  the  devil  was  condemned 
and  rejected  of  God,  namely  of  pride ;  and  James  iii.  15,1  pride  is 
called  devilish  wisdom ;  the  sin  is  often  to  be  read  in  the  judgment 
that  followeth  it.  God's  throwing  them  down  from  the  dignity  of  their 
estates  was  a  sign  that  they  aspired  above  it,  and  it  may  be  collected 
from  the  first  temptation,  '  Ye  shall  be  as  gods/  as  himself  said,  in  the 
sense  of  the  fathers,  Ero  sicut  altissimus,  so  to  our  first  parents  he 
said,  Eritis  tanquam  dii.  (3.)  They  do  best  that  make  it  a  com 
pound  sin,  accommodating  all  opinions ;  for,  look,  as  there  are  many 
sins  in  that  one  act  by  which  Adam  fell,  unbelief,  pride,  ingratitude, 
disobedience,  &c.,  so  in  this  act  of  the  angels  there  might  be  many 
sins,  for  though  pride  be  a  chief  sin  in  it,  yet  what  kind  of  pride  it 
was,  or  how  discovered,  it  cannot  be  determined.  Every  opinion  is 
asserted  with  equal  probability.  It  might  be  envy  at  man,  as  we  see 
the  good  angels  rejoiced  at  their  happiness,  Job  xxxviii.  7  ;  Luke  ii.  14, 
15,  and  Luke  xv.  7 ;  or  affectation  of  worship,  as  we  see  now  they 
delight  in  it,  or  any  other  rebellion  against  God's  empire  and  majesty. 
3.  How  they  came  to  sin.  The  angels  being  created  pure,  they  had 
no  lust  within  to  incline  them  ;  being  in  heaven,  they  had  no  object 
without  to  draw  and  allure  them ;  there  was  no  evil  tracture,  no  tempter  ; 
how  could  they  sin  ?  I  answer — (1.)  It  is  probable  that  many  of  the 
angels  sinned  by  temptation  and  seducement,  and  that  one  great  angel, 
now  called  Beelzebub,  first  fell,  and  drew  the  rest  after  him :  Mat.  xxv. 
41,  '  The  devil  and  his  angels,'  and  Mat.  x.  25,  '  Beelzebub  the  prince  of 
devils ;'  it  was  the  name  of  the  idol  of  the  Ekronites,  2  Kings  i.  2,  and 
signified  the  god  or  lord  of  flies.  Now,  because  the  Jews  knew  that 
they  were  devils  that  were  worshipped  in  the  idols  of  the  Gentiles, 
they  gave  the  names  of  the  idols  to  the  devils  or  evil  angels,  and  the 
chief  of  the  devils  they  called  by  the  name  of  Beelzebub,  so  Mat.  xii.  24, 
implying  one  that  was  the  prince  of  the  unclean  spirits,  called  devil, 
Satan,  the  great  dragon,  and  the  god  of  this  world ;  from  all  which  we 
may  probably  collect  that  there  was  a  prince  or  chief  of  the  apostate 
angels,  who  was  the  ringleader  in  this  faction  and  rebellion  against  God. 
(2.)  Because  the  question  returneth,  How  came  the  first  angel  then  to 
fall?  I  answer — It  is  hard  to  conceive  how  sin  came  into  the  angels 
first ;  all  that  we  can  say  is  this,  that  the  angels  were  created  good, 
yet  mutable  and  free,  and  they  voluntarily  chose  not  to  abide  in  their 
own  estates.  All  the  answer  Austin  would  give  to  this  question  was, 
Deus  non  sunt — they  are  not  God ;  it  is  God's  prerogative  alone  to  be 
immutable ;  they  might  sin  because  they  were  creatures.  And  Aquinas 
giveth  this  reason  :  God  cannot  sin,  because  his  act  is  his  rule  ;  but  all 
creatures,  though  never  so  pure,  if  not  assisted  by  grace,  may  sin  : 
Job  iv.  18,  'He  charge th  his  angels  with  folly  ;'  there  is  mutabiliity 
in  the  angelical  nature,  there  called  folly.  Certainly  God  was  not  the 

1  See  my  notes  there. 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  193 

cause  of  their  fall,  by  infusing  evil  to  them ;  it  was  the  error  of  the 
Manichees  to  say  they  were  created  evil ;  nor  by  his  prescience,  for 
that  enforceth  not ;  nor  his  voluntary  permission,  for  they  were  left  to 
their  own  sway  ;  nor  his  decree,  for  that  is  within  himself,  and  doth  not 
compel  the  creature ;  neither  is  God  to  be  looked  upon  as  consenting 
to  the  action,  in  that  he  did  not  hinder  them  from  it,  or  in  that  he  did 
not  sustain  them  by  his  own  grace,  for  he  oweth  this  grace  to  none,  and 
giveth  it  when  and  to  whom  he  pleaseth  ;  and  in  the  angelical  nature, 
as  well  as  the  human,  he  would  discover  his  justice  and  mercy,  and 
the  freedom  of  his  dispensations. 

4.  The  number,  how  many  fell  ?     The  schoolmen  are  too  rash. 
Some  say,  just  as  many  fell  as  stood ;  others,  that  a  third  part  fell, 
abusing  that  place,  Eev.  xii.  4,  '  That  the  dragon  drew  a  third  part  of 
the  stars  of  heaven  after  him.'    Whereas  that  is  meant  of  defection  in 
the  church.     Certain  we  are  many  fell,  and  therefore  it  is  said  angels 
in  the  text.     That  the  number  is  great  appeareth  in  that  the  world  is 
full  of  these  evil  spirits,  and  a  whole  legion,  which  containeth  some 
thousands,  is  said  to  possess  one  man,  Luke  viii.  30. 

5.  For  the  time.     In  the  general,  very  soon.     Therefore  it  is  said, 
John  viii.  44,  that  '  Satan  was  a  murderer  from  the  beginning ; '  and 
1  John  iii.  8,   *  The  devil  sinneth  from  the  beginning ; '    that  is, 
presently  after  his  creation ;  created  these  angels  were.     It  was  the 
error  of  Yalentius  and  Basilides,  in  the  age  next  the  apostles,  that  they 
were  not  created,  but  begotten  of  God.      These  primitive  monsters 
broached  it  to  the  disgrace  of  Jesus  Christ,  the  only-begotten  Son  of 
God.     But  that  they  were  created,  see  Col.  i.  16,  and  Ps.  cxlviii.  2,  and 
created  they  were  in  time.     Some  of  the  Greek  writers  supposed  the 
angels  to  be  made  before  the  world  ;  but  there  is  no  ground  for  that, 
there  being  but  one  beginning  of  all  created  beings.     And  it  is  said, 

*  Before  the  beginning  nothing  was  made,'  John  i.  3  ;  therefore  created 
they  were  the  second  day,  with  the  heavens,  as  being  of  the  same 
matter  ;  as  man  was  made  when  his  seat  and  dwelling-place  was  per 
fected  ;  so  the  angels,  when  their  seat  and  place  of  residence  was 
prepared.     Moses  mentioneth  them  not,  because  he  treateth  of  the 
visible  world  and  corporeal  beings.     Now,  it  is  certain  that,  being 
created,  they  sinned  ere  man  fell,  for  the  devil,  in  and  by  the  serpent, 

*  seduced  Eve/  2  Cor.  xi.  3  ;  therefore  probably  they  fell  a  little  after 
their  creation  ;  not  in  the  very  instant,  that  it  might  appear  they 
were  not  naturally  evil.     It  is  probable  that  some  time  interceded 
between  their  creation  and  defection,  but  a  very  little  time,  to  show 
the  mutability  of  the  creature. 

Use.  Let  me  now  apply  what  hath  been  spoken,  and  press  you  to 
consider  it  in  your  thoughts,  and  to  consider  it  with  observation  and 
application  to  yourselves. 

1.  Consider  it  with  observation,  and  there  is  scarce  a  matter  that 
can  be  more  profitably  amplified  in  your  thoughts ;  we  have  the 
most  impartial  view  of  things  in  another  person.  Oh  I  think  of 
this  dreadful  instance,  the  fall  of  the  angels.  (1.)  Observe  that 
such  excellent  creatures  fell.  Angels  themselves  were  created  ex 
cellent  but  mutable.  Certainly  we  that  'dwell  in  houses  of  clay, 
and  whose  foundation  is  in  the  dust/  Job  iv.  19,  had  need  to  be 

VOL.  v.  N 


194  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

more  cautious  ;  if  they  be  mutable,  we  are  weaker  and  more  mutable. 
To  see  such  glorious  stars  leave  their  station,  and  fall  from  heaven 
like  lightning,  it  should  make  us  poor  creatures  tremble  and  look 
to  our  own  standing,  '  lest  we  also  fall,'  1  Cor.  x.  12.  Self-confidence 
is  the  next  way  to  ruin.  God  only  cannot  sin,  because  his  act  is  his 
rule.  There  may  be  great  height,  strong  abilities,  rare  accomplish 
ments  of  nature  and  grace,  and  yet  you  see  these  cannot  exempt  us 
from  shameful  falls  without  the  divine  concurrence.  The  angels  were 
the  courtiers  of  heaven,  the  glory  of  the  creation,  in  the  first  rank  of 
the  created  beings,  and  yet  they  fell.  Who  can  presume  to  stand 
when  angels  fall  ?  (2.)  They  fell  soon,  a  little  after  their  creation. 
There  is  no  created  excellency  but,  if  left  to  itself,  will  quickly  undo 
itself ;  how  soon  do  creature  perfections  fade  !  Surely  there  is  no 
stability  but  in  Christ.  As  the  angels,  so  Adam  fell  a  little  after  his 
creation  :  Ps.  xlix.  12,  '  Adam,  being  in  honour,  abideth  not ; '  in  the 
original,  '  abideth  not  for  a  night ; '  and  if  it  be  applied  to  the  first 
Adam,  it  implieth  that  he  left  the  honour  of  his  innocency  the  first  day  ; 
in  the  morning  innocent,  and  at  night  a  sinner.  Our  new  •  state  in 
this  regard  is  better  than  innocency,  and  the  grace  of  regeneration  ex- 
ceedeth  that  of  creation.  The  Lord  would  still  keep  the  creature 
depending ;  our  estate  in  Christ  only  is  sure,  because  there  our 
strength  lieth  in  another.1  Let  us  then '  work  out  our  salvation  with  fear 
and  trembling.'  If  angels  fell,  and  Adam  fell,  when  they  had  no  such 
mixed  nature  and  divided  principles  as  we  have,  what  will  become  of 
us  ?  Neither  man  nor  angel  can  be  kept  without  a  surety ;  and 
unless  Christ  be  continually  present  with  his  own  gifts,  there  is  no 
standing.  (3.)  They  fell  dreadfully,  and  from  angels  became  devils, 
exercising  theft,  lying,  envy,  murder  towards  men.  The  best  things 
corrupted  become  worst ;  as  no  vinegar  so  tart  as  that  which  is  made 
of  the  sweetest  wine.  When  men  sin  against  light  and  grace  they 
become  cruel :  '  The  revolters  are  profound  to  make  slaughter,'  saith 
the  prophet,  Hosea  v.  2.  After  profession  the  fall  is  most  desperate  : 
'  Their  latter  end  is  worse  than  their  beginning,'  2  Peter  ii.  20. 
What  a  malice  have  these  evil  angels  now  against  God  and  man  ! 
they  go  about  seeking  whom  they  may  devour.  None  so  bad  as  apos 
tates.  (4.)  Their  fall  made  way  for  ours.  By  this  means  there  came 
to  be  a  tempter  in  the  world.  The  fall  of  angels  occasioned  the  fall 
of  man,  and  the  fall  of  man  the  coming  of  Christ.  Do  but  go  home 
with  reverence,  and  observe  how,  by  the  bare  permission  of  God,  the 
divine  decrees  were  accomplished,  and  wonder  at  the  purity  of  that 
unspotted  providence  that  is  conversant  about  sin  and  evil,  but  not 
conscious  to  it.  The  angels  led  the  way,  and  man  followed,  and  so 
occasion  was  given  for  the  discovery  of  '  the  manifold  wisdom  of  God' 
to  men  and  angels,  Eph.  iii.  10.  (5.)  So  many  fell  as  were  not 
elected  by  God.  There  was  election  and  reprobation  among  the 
angels.  Among  the  most  glorious  creatures  God  would  show  the 
liberty  of  his  counsels;  not  only  amongst  men,  the  lower  sort  of 
rational  creatures,  but  among  angels.  Therefore  the  apostle  speaketh 
of  '  elect  angels,'  1  Tim.  v.  21.  Why  should  clay  murmur  when  gold 
is  refused  ?  If  some  of  the  angels  were  appointed  to  be  *  vessels  of 

1  2  Tim.  ii.  1,  '  My  son,  be  strong  in  the  grace  that  is  in  Christ  Jesus.' 


VER.  6.J  UPON  THE  EPISTLE  OF  JUDE.  195 


dishonour/  '  who  art  thou  that  repliest  upon  God/ 
Ptom.  ix.  20,  that  will  be  disputing  the  sovereignty  of  God,  and  ask 
the  reason  why  he  giveth  grace  to  some  and  not  to  others  ?  Wonder 
at  it  till  thou  canst  understand  it.  Disputare  vis  mecum  ?  mirare 
mecum,  et  clama,  0  altitudo  !  l  God's  decrees  are  hard  meat,  not  easily 
digested  by  carnal  reason.  A  proud  creature  cannot  endure  to  hear  of 
God's  sovereignty  ;  it  awakeneth  our  security  to  hear  of  a  distinction 
in  the  counsels  of  God,  and  that  grace  runneth  in  a  narrower  channel 
than  whole  mankind.  Do  but  consider;  amongst  the  angels  some 
are  passed  by  and  others  confirmed.  And  who  art  thou,  0  man,  that 
repliest  ?  (6.)  In  the  election  of  angels,  pardoning  mercy  is  not  so 
much  glorified  as  in  the  election  and  calling  of  men  ;  2  then  was  grace 
shown  but  not  mercy  ;  none  of  the  fallen  angels  were  saved,  but  fallen 
man  is  called  to  grace  in  Christ.  We  were  all  '  in  our  blood  '  when 
God  said  '  live  ;  '  the  whole  lump  and  mass  of  mankind  was  fallen. 
Probably,  next  to  the  free  counsels  of  God,  that  was  the  reason  the 
whole  human  nature  fell  ;  but  not  the  whole  angelical  nature,  but  only 
a  part  of  it,  so  that  the  kind  itself  needed  not  to  be  repaired.  Their 
sins  argued  more  malice  because  of  the  height  of  their  understanding  ; 
they  sinned  without  a  tempter.  But  the  reason  of  reasons  is,  the  will 
and  gracious  good  pleasure  of  God,  who  was  willing  to  show  pardoning 
mercy  to  us,  and  not  to  them  ;  the  good  angels  had  confirmation, 
but  we  redemption  ;  we  are  reconciled,  they  continued  :  love  after 
a  breach  made  is  more  remarkable.  (7.)  From  the  sin  in  general 
by  which  they  fell.  It  was  by  pride.  See  the  danger  of  this  sin  ; 
it  always  goeth  before  falling.  The  angels  lost  their  holiness  out  of  a 
desire  of  greatness  ;  they  would  be  over  all  and  under  none  ;  it  is  dan 
gerous  when  men  mind  rather  to  be  great  than  good.  In  scripture  we 
have  two  notable  instances  of  the  fall  by  pride,  and  our  restoration  by 
humility.  The  angels  fell  by  pride  and  aspiring,  and  Christ  restored 
mankind  by  being  humble,  lowly,  and  submitting  himself  even  to  the 
death  of  the  cross.  Adam  would  be  as  God,  and  so  ruined  us  ;  and 
Christ,  that  was  God,  became  as  man,  and  so  saved  us.  To  counter 
work  Satan,  he  layeth  aside  the  glory  of  his  Godhead  ;  he  layeth  aside 
the  glory  of  his  Godhead  and  puts  on  a  humble  garb,  saving  us  not  by 
power,  but  by  suffering.  Well,  then,  look  upon  pride  as  the  sure  fore 
runner  of  a  fall.  (8.)  Observe,  the  particular  fact  is  uncertain,  though 
the  general  sin  may  be  known  ;  as  how  this  pride  was  discovered, 
whether  in  a  thought,  or  by  some  bold  attempt,  is  not  known  ;  it  doth 
not  so  much  pertain  to  edification  and  salvation  to  know  their  sin,  as 
to  know  our  own.  The  scriptures  direct  us  to  look  inward  ;  it  is  more 
for  our  profit  to  keep  out  Satan's  power  than  to  know  the  circumstances 
of  his  fall  ;  let  us  not  fall  with  him.  Peter  would  know  John's  end, 
but  Christ  rebuketh  him,  '  What  is  that  to  thee  ?  follow  thou  me/ 
John  xxi.  20-22.  We  betray  our  duties  by  our  curiosity  ;  surely  we 
should  be  more  at  home,  and  look  to  our  beam,  that  we  may  not  ascite 
others  before  the  chair  of  censure,  but  ourselves  before  the  tribunal  of 
conscience.  (9.)  Observe,  that  the  first  sin  that  ever  was,  was  a  pun- 

1  Augustine. 

2  Vide  Irenseum,  lib.  iv.  cap.  78  ;  Damas.  lib.  ii.  Orth.  Fid.,  cap.  3  ;   et  Neiremb., 
Theoph.,  &c. 


196  AN  EXPOSITION,  WITH  NOTES,  [YfiR.  6. 

ishment  to  itself :  '  They  kept  not  their  first  estate/  The  sin  is  expressed 
in  such  a  phrase  as  doth  imply  their  loss.  Duty  hath  its  reward  in  its 
mouth,  as  the  sacks  of  the  patriarchs  their  moneys ;  so  sin  its  punish 
ment.  Never  think  that  you  shall  get  anything  by  offending  God ; 
you  do  but  defile,  and  debase,  and  degrade  yourselves  from  your  own  ex 
cellency  when  you  sin.  It  is  hell  enough  to  turn  away  from  God,  and 
misery  enough  to  pollute  and  stain  his  image  in  our  souls.  The  fall 
of  the  angels  is  described  to  be  a  departure  from  their  own  happiness. 

2.  Consider  it  with  application  to  yourselves.  First,  apply  it 
for  humiliation.  We  left  TIJV  ap^tjv,  '  our  first  estate/  as  well  as  the 
angels :  '  God  made  man  upright,  but  they  sought  out  many  inven 
tions,'  Eccles.  vii.  29.  Kead  your  own  guilt  and  apostasy  in  the  sin  of 
the  angels  ;  usually  the  page  is  whipped  to  show  the  prince's  fault, 
but  here  the  princes  and  noblest  part  of  the  world  are  set  out  to  us  for 
examples,  that  in  their  ruin  and  dreadful  fall  we  might  understand  our 
own.  Do  but  observe  the  parable ;  they  had  ap%rp>,  an  original  estate 
of  happiness  and  holiness,  and  so  we ;  they  fell  soon,  so  we ;  they  fell 
by  pride,  so  we  :  the  angelical  fall  is  our  glass  ;  we  are  a  kind  of  devils, 
and  apostates  from  God.  They  were  driven  out  of  heaven,  so  we  out 
of  paradise  ;  they  are  punished  with  darkness,  and  so  we.  Secondly, 
Apply  it  for  caution  ;  there  is  a  new  beginning  in  Christ.  The  apostle 
saith,  Heb.  iii.  14,  '  We  are  made  partakers  of  Christ,  if  we  hold  rrjv 
apXW,  the  beginning  of  our  confidence  steadfast  unto  the  end/  If  we 
should  break  with  God  again  upon  this  new  stock,  there  will  be  no  more 
sacrifice  for  sin.  Faith,  which  is  the  gift  of  God's  grace,  is  the  beginning 
and  root  of  a  new  life  in  Christ.  If  we  should  forfeit  this,  we  cannot 
expect  God  will  deal  with  us  any  more. 

We  are  now  come  to  the  phrases  that  imply  their  punishment,  and 
that  we  made  to  be  twofold — present  and  future.  The  first  part  of  the 
present  punishment  is  pcena  damni,  their  loss,  implied  in  that  clause, 
leaving  their  own  habitation,  in  which  their  guilt  is  further  intimated  ; 
for  the  apostle  here  maketh  it  to  be  their  act,  but  Peter  in  the  parallel 
place  maketh  it  God's  act :  2  Peter  ii.  4,  '  God  spared  not  his  angels 
that  sinned,  but  cast  them  down  to  hell/  Without  further  diversion 
we  may  take  up  the  point  thus  : — 

Obs.  That  the  apostate  angels,  upon  their  sin  and  fall,  departed  from 
that  place  of  happiness  and  glory  which  before  they  enjoyed.  So  Kev. 
xii.  8,  '  Their  place  was  found  no  more  in  heaven,  and  the  great 
dragon  was  cast  out,  that  old  serpent,  called  the  devil  and  Satan, 
which  deceiveth  the  whole  world  :  he  was  cast  out  into  the  earth,  and 
his  angels  were  cast  out  with  him/  That  scripture,  I  confess,  is  mys 
tical,  and  speaketh  of  the  overcoming  of  Satan  in  this  present  world, 
and  casting  him  out  of  the  church,  which  is  there  expressed  by  heaven, 
as  the  world  by  earth.  For  I  observe  in  that  book  the  church  is  some 
times  expressed  by  terms  suitable  to  the  Judaical  state.  So  in  Kev. 
xi.  2,  the  church  is  called  the  temple,  and  the  world  the  court;  and 
sometimes  by  the  celestial  state,  and  so  the  church  is  called  heaven, 
and  the  world  earth.  But,  however,  there  is  a  plain  allusion  to  Satan's 
first  fall  from  heaven  as  the  ground  of  these  expressions,  and  therefore 
I  may  use  that  place  as  a  proof  in  this  matter.  That  you  may  under 
stand  the  loss  of  the  angels,  give  me  leave  to  lay  down  these  proposi- 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  197 

tions  : — (1.)  The  place  of  their  innocency  was  heaven,  round  about  the 
throne  of  God,  where  the  good  angels  do  '  continually  behold  his  face,' 
and  '  stand  before  him/  Dan.  vii.  10.  In  such  a  blessed  place  and  in 
such  blessed  company  was  their  otA^rrjpioi/,  their  abode  or  habitation. 
When  God  disposed  the  several  creatures  into  proper  mansions  and 
places  of  abode,  he  took  the  angels  into  his  own  train  and  glorious 
attendants,  that  they  might  still  be  with  him  ;  other  creatures  were  his 
servants,  these  his  courtiers,  that  is,  his  household  and  ordinary  ser 
vants,  that  were  to  attend  as  in  his  chamber  of  presence.  (2.)  In  this 
place  they  were  to  enjoy  God  and  glorify  God ;  their  happiness  was  to 
enjoy  God,  their  duty  to  glorify  him  ;  there  they  behold  his  face,  Mat. 
xviii.  10,  for  vision  and  sight  of  God  is  the  happiness  of  rational  crea 
tures,  and  therefore  our  happy  estate  is  expressed  by  '  beholding  him 
face  to  face/  1  Cor.  xiii.  14,  and  David  saith,  Ps.  xvi.  11,  'In  thy  pre 
sence,'  or  'in  thy  face  is  fulness  of  joy.'  In  heaven,  then,  did  God 
manifest  himself  to  them  ;  there  they  were  to  applaud  his  counsels,  re 
ceive  his  commands,  to  love  God  with  the  most  perfect  embraces  of 
their  will,  and  to  '  fulfil  his  commandments,  hearkening  to  the  voice 
of  his  word/  (3.)  From  this  place  they  are  now  driven  into  '  the  lower 
parts  of  the  world/  as  being  a  place  more  fit  for  sin  and  misery.  That 
the  place  into  which  they  are  driven  is  the  bottom  and  centre  of  the  earth 
cannot  be  shown  out  of  scripture  ;  rather  the  contrary,  for  sometimes 
they  are  said  to  fly  up  and  down  in  the  air,  and  therefore  is  Satan 
called  '  the  prince  of  the  power  of  the  air/  Eph.  ii.  3,  and  the  other 
devils,  '  principalities  and  spiritual  wickednesses  in  high  places/  Eph. 
vi.  12.  They  aspire  to  get  as  high  as  they  can,  but  they  can  get  no 
further  than  the  regions  of  the  air ;  and  sometimes  they  are  said  to 
'  compass  the  earth  to  and  fro,'  Job  i.  7.  The  earth  is  Satan's  walk 
and  circuit,  where  he  seeks  to  do  mischief,  and  sometimes  they  are  in 
the  sea,  Mat.  viii.  32,  for  as  yet  they  are  not  in  that  prison  and  place 
of  torments  where  they  shall  abide  for  ever  under  the  wrath  of  the 
Lord.  Therefore  when  Christ  checketh  their  power  in  the  world,  they 
expostulate  with  him,  '  Jesus,  thou  Son  of  God,  art  thou  come  to  tor 
ment  us  before  our  time  ?'  Mat.  viii.  29,  '  and  besought  him  that  he 
would  not  cast  them  into  the  great  deep  ;'  by  which  some  understand 
the  final  place  of  their  residence  and  torments,  even  the  lowest  place 
of  the  world,  most  remote  from  the  highest  heavens,  which  place  as 
yet  they  have  not  entered.  But  how  is  it  said  that  they  are  already 
'  cast  down  into  hell,'  2  Peter  ii.  4,  raprapcaa-a^  ?  I  answer — That 
expression  doth  only  note  the  dreadfulness  of  their  fall,  from  so  glorious 
a  mansion  to  such  a  place  of  misery ;  and  because  wherever  they  are, 
they  carry  their  own  hell  with  them,  though  by  God's  permission  they 
are  as  yet  suffered  to  remain  in  the  air  or  earth.  (4  )  Departing  from 
heaven,  they  departed  from  all  the  happiness  and  glory  which  they 
enjoyed  there,  namely,  that  light  which  they  had  in  their  understand 
ings  to  behold  God,  that  power  in  their  wills  to  love  and  serve  him ; 
instead  of  which  they  are  filled  with  darkness  and  malice,  and  become 
the  irreconcileable  enemies  of  God  and  man.  As  to  their  light,  their 
gracious  knowledge  is  quite  extinct,  their  natural  knowledge  much 
eclipsed,  and  their  experimental  knowledge  not  enough  to  engage  their 
hearts  to  God.  As  to  their  integrity  and  holiness,  instead  of  a  will  to 


198  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  6. 

love  and  serve  God,  there  are  nothing  but  obstinate  purposes  to  do 
evil,  and  endeavours  to  hinder  the  glory  of  God  and  the  good  of  man, 
1  Peter  v.  8,  lest  we  should  enjoy  that  happiness  which  he  hath  left. 
Hence  those  titles  given  them  in  scripture,  as  devil,  Rev.  xii.  9,  which 
signifieth  a  slanderer ;  Satan,  which  signifieth  an  enemy ;  the  tempter, 
Mat.  iv.  1,  because  he  daily  soliciteth  us  to  evil ;  o  Trovrjpos,  the  evil 
one,  Mat.  v.,  being  full  of  wickedness  himself,  he  maketh  it  his  study 
and  care  to  propagate  it  in  others;  Belial,  2  Cor.  vi.  15,  unprofitable, 
as  good  for  nothing  ;  airoXXvwv  the  destroyer,  because  he  worketh  mis 
chief ;  the  old  serpent,  Rev.  xii.  6,  because  under  the  shape  of  the 
serpent  he  poisoned  Eve.  As  to  their  power,  it  is  much  broken  and 
limited ;  they  are  held  in  the  chains  of  providence  ;  they  could  not  do 
hurt  to  the  herd  of  swine  without  permission,  Luke  viii.  26.  (5.) 
Though  they  have  lost  much  of  the  glory  and  power  annexed  to  their 
habitation,  yet  many  tokens  of  the  divine  image  do  as  yet  remain  in 
them.  Holiness  is,  as  we  said,  utterly  lost — 'he  sinneth  from  the  begin 
ning,'  1  John  iii.  8,  that  is,  doth  nothing  else  but  sin ;  and  Aquinas 
saith  well,  Hoc  est  angelis  casus,  quod  hominibus  mors — their  fall  into 
sin  to  them  is  as  death  to  us ;  but  now  in  other  things  they  have 
much  left ;  as  man  after  his  fall  is  like  a  drifted  picture,  and  had  only 
enough  left  to  show  what  he  once  was,  so  the  angels,  though  they  are 
much  fallen  from  the  excellency  of  their  nature,  yet  there  is  enough 
left  to  show  that  once  they  were  glorious  creatures.  That  which 
remaineth  may  be  referred  to  two  heads — their  great  cunning  and 
active  power.  (1.)  Their  knowledge  and  cunning  is  great;  they  have 
much  natural  and  experimental  knowledge,  so  as  they  can  discern 
hidden  causes  and  virtues  which  escape  the  flight  of  man's  reason 
and  understanding ;  they  know  how  to  apply  active  to  passive  things, 
can  guess  notably  at  future  events  ;  but  as  for  a  certain  knowledge  of 
them,  unless  of  such  things  as  depend  upon  necessary  causes,  that  is 
proper  to  God,  and  accordingly  he  challengeth  it :  Isa.  xii.  23,  '  Show 
the  things  that  are  to  come,  that  we  may  know  that  ye  are  gods,'  &c. 
Therefore  the  devil's  oracles  were  either  false  or  doubtful,  as  1  Kings 
xxii.  16.  Great  skill  in  arts  and  tongues  they  have,  as  appeareth  by 
their  teaching  those  things  with  wonderful  facility  to  those  that  have 
familiarity  with  them.  In  divine  things  they  know  enough  of  God 
and  his  justice  to  feel  a  horror  impressed  upon  themselves,1  James 
ii.  19;  Luke  iv.  34;  Acts  xix.  15.  Besides  they  are  of  wonderful 
sagacity  to  judge  of  men's  hearts  by  the  gestures,  the  motion  of  the 
blood  and  spirits,  and  other  such  external  signs,  for  directly  they  do 
not  know  the  thoughts ;  that  is  the  privilege  of  God.  (2.)  Their  power 
is  great  still,  though  limited,  so  that  it  cannot  be  exercised  but  when 
and  where  and  as  God  will.  They  are  able  to  raise  tempests,  to  bring 
fire  from  heaven,  as  they  did  to  ruin  Job's  house  and  children,  Job  i.  ; 
they  can  deceive  with  lying  miracles,  but  true  miracles  can  only  be 
wrought  by  a  divine  power.  Being  of  much  sagacity  and  skill  in  the 
secrets  of  nature,  they  may  poison  the  air,  destroy  the  bodies  of  men, 
infest  and  trouble  beasts  and  cattle  ;  in  short,  do  all  that  lieth  within 
the  compass  of  a  natural  cause  where  God  permitteth.  Again,  they 
may  possess  the  bodies  of  men,  hinder  the  godly  in  the  execution  o? 

1  See  my  notes  on  James  ii.  19. 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  199 

their  duty ;  overrule  the  spirits  of  wicked  men,  and  act  and  stir  them 
up  to  wrath,  lust,  filthiness,  Eph.  ii.  3,  besot  them  with  error,  &c. :  it 
would  require  a  distinct  discourse  to  open  this  power  to  you.  They 
cannot  create  new  beings,  nor  raise  dead  bodies,  nor  compel  the  will  of 
man  ;  they  can  do  mira,  but  not  miracula,  &c.  Let  me  now  come  to 
observe  somewhat  of  practical  concernment  from  what  hath  been  spoken. 

1.  That  God  hath  proper  places  where  the  creatures  shall  perform 
their  duty  and  enjoy  their  happiness.    As  the  angels  had  heaven,  which 
was  I&LOV  olKTjrrjpiov,  their  proper  place,  so  Adam  had  paradise,  and  the 
saints  the  church.    It  is  misery  enough  to  be  thrown  out  of  that  place 
where  God  manifesteth  himself ;  he  that  was  cast  out  of  the  church 
was  *  given  up  to  Satan,'  1  Cor.  v.  5.     In  the  church  Christ  ruleth ; 
in  the  world,  Satan :  it  is  good  to  keep  to  the  shepherd's  tents,  Cant. 
i.  8.     The  angels  left  their  '  first  estate'  at  the  same  time  that  they 
lost  '  their  own  habitation/     It  is  dangerous  to  leave  our  own  place, 
to  be  cast  out  of  the  congregations  of  the  faithful,  where  God  dwelleth 
and  is  glorified :  *  He  inhabiteth  the  praises  of  Israel,'  Ps.  xxii.  3  ;  that 
is,  in  the  church,  where  he  hath  praise  and  we  have  benefit :  the  church 
is  '  the  gate  of  heaven,'  Gen.  xxviii.  17 ;  where  God  is,  there  heaven 
is.     Cain  himself  could  bewail  his  misery  in  being  turned  out  from 
the  church ;  he  had  the  whole  earth  before  him,  but,  saith  he,  '  I  shall 
be  hid  from  thy  face/  Gen.  iv.  14 ;  that  is,  I  am  turned  out  from  the 
place  of  thy  worship,  and  where  thy  name  is  called  upon.    It  is  sad  to 
be  banished  from  the  Lord's  gracious  presence. 

2.  Sin  depriveth  us  of  God's  presence ;  this  is  the  wall  of  separa 
tion  between  us  and  God :    Isa.  lix.  2,  '  Your  sins  have  separated,' 
&c.     It  not  only  provoketh  God  to  stand  at  a  distance  from  us,  but 
worketh  a  strangeness  in  us,  and  maketh  us  shy  of  his  presence  ;  it 
cast  the  angels  out  of  heaven,  Adam  out  of  Paradise,  Cain  out  of  the 
church.     Well,  then,  when  you  are  tempted  to  folly,  bethink  with 
yourselves :  God  could  not  endure  the  sight  of  angels  when  once  they 
were  defiled  with  sin ;  if  I  should  yield  to  this  temptation,  I  should 
never  endure  God,  nor  he  me ;  this  will  either  cause  the  Spirit  to 
leave  me,  or  me  to  leave  tbe  throne  of  grace  ;  guilty  souls  cannot  sustain 
the  presence  of  God,  and  God  doth  not  own  the  presence  of  guilty  sin 
ners.     Peter  said,  Luke  v.  8, '  Depart  from  me,  for  I  am  a  sinful  man ;' 
and  God  saith,  '  Depart  from  me  into  everlasting  torments/  Mat.  xxv. 

3.  Observe  again,  Jude  maketh  it  their  act,  and  Peter  God's  act. 
Jude  saith,  '  they  left  their  own  habitation,'  and  Peter,  '  God  cast 
them  down : '  and  punishments  are  voluntarily  contracted,  founded 
upon  some  act  of  ours.     God  may  pass  by  a  creature  out  of  his  mere 
will,  but  he  damneth  not  till  we  provoke  him.     First  there  is  a  volun 
tary  aversion  from  God,  and  then  God  turneth  away  from  us :  Hosea 
xiii.  9,  '  0  Israel !  thou  hast  destroyed  thyself/     Our  ruin  is  caused  by 
the  free  motion  of  our  own  wills.     God  punisheth  not  willingly,  and 
as  delighting  in  our  destruction  :  we  sin,  and  so  freely  depart  from 
our  own  happiness  ;  we  leave  and  then  he  casteth  down. 

4.  God  casteth  Satan  out  of  heaven.    Do  you  imitate  your  heavenly 
Father ;  cast  Satan  out  of  your  hearts.    Who  would  entertain  him  whom 
heaven  hath  spewed  out  ?     It  is  said,  Eev.  xii.  8,  '  That  Satan  and  his 
angels  found  no  more  place  in  heaven/    Oh  !  then,  give  him  not  place 


200  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

to  dwell  in  your  hearts,  Eph.  iv.  17  ;  do  not  entertain  wrathful  or  lust 
ful  motions.  God  decreed  that  the  evil  angels  should  be  cast  out  of 
heaven,  and  Christ  died  that  they  might  be  cast  out  of  our  hearts  :  John 
xii.  31,  '  Now  shall  the  prince  of  this  world  be  cast  out.'  Oh  !  let  him 
not  erect  a  new  heaven  and  empire  in  your  souls  !  His  great  aim  is, 
now  he  cannot  get  into  heaven,  to  dwell  in  the  hearts  of  men. 

5.  Angels,  creatures  of  the  highest  excellency,  are  not  spared  when 
they  sin  :  2  Peter  ii.  4,  '  God  spared  not  the  angels/  &c.     Wonder  at 
the  patience  of  the  great  God  to  us  sinners.     If  a  king  be  angry  with 
his  offending  nobles,  should  not  the  scullions  tremble  ?     How  come 
we  to  be  of  this  side  of  hell  ?     Go  home  and  adore  that  grace  that 
hath  kept  you  out  of  the  chains  of  darkness :  Lam.  iii.  22,  *  It  is  of  the 
Lord's  mercy  that  we  are  not  consumed,'  not  swallowed  up  quick,  not 
cast  down  to  hell.     If  the  angels  in  the  very  infancy  of  their  creation 
were  so  soon  punished  for  the  first  offence,  Lord,  what  didst  thou 
see  in  us,  that,  after  so  many  offences,  we  should  be  yet  alive  ?     It  is 
mercy,  pardoning  mercy,  that  giveth  us  our  beings ;    we  fail  not 
because  compassions  fail  not. 

6.  Angels  were  forced  to  leave  their  habitation ;  when  they  changed 
their  nature,  they  changed  their  estate.      Let  all  sinners  tremble. 
Consider  the  instance,  and  you  will  see  that  no  dignity  and  worth  of 
the  creature  is  of  any  avail,  nothing  can  keep  off  the  strokes  of  ven 
geance  but  the  blood  of  Jesus  Christ.     They  were  angels,  glorious 
creatures,  their  sin  but  one,  and  probably  that  in  thought ;  yet  how 
dreadful  is  their  punishment !     Cast  out  of  heaven,  kept  in  chains  of 
darkness  for  a  severer  vengeance  !    Oh  !  then,  how  should  we  tremble 
that  have  '  drunk  in  iniquity  like  water ! '    Surely  God  is  the  same,  he 
doth  no  less  hate  pride,  obstinacy,  and  contempt  of  his  grace  now, 
than  he  did  in  times  past :  '  God  is  but  one/  Gal.  iii.  20 ;  he  acteth 
according  to  the  same  tenor  of  justice  now  as  heretofore,  &c. 

7.  From  the  word  ouaynjpu>v,  '  their  own  place/  observe  the  true 
dwelling-place  and  rest  is  heaven  ;  it  was  the  habitation  of  the  angels, 
and  the  rest  of  the  saints.     Oh  !  long  for  your  home,  let  your  hearts 
and  your  hopes  be  there  ;  enter  upon  your  eternal  inheritance  by 
degrees.     The  angels  left  their  habitations,  do  you  be  always  travel 
ling  thither;  let  your  hearts  be  in  heaven,  Col.  iii.  1,  your  conversa 
tions  be  in  heaven  ere  your  persons,  Phil.  iii.  20.     There  are  good 
angels  still,  blessed  companions :  Heb.  xii.  22,  23,  *  An  innumerable 
company  of  angels  and  spirits  of  just  men  perfected/    A  heathen  could 
see  out  of  a  glimpse  of  the  soul's  immortality,  0  prceclarum  ilium 
diem,  cum  ad  illud  animarum  concilium  ccetumque  proficiscar.    There 
you  shall  see  the  vacant  rooms  of  the  apostate  angels  occupied  by  the 
saints.     Say,  Woe  is  me,  that  my  pilgrimage  is  prolonged,  Ps.  cxx.  5. 

8.  They  were  cast  from  heaven  into  this  world.     Do  but  look  upon 
the  world  in  a  right  notion.     Satan,  that  was  not  fit  for  heaven,  is 
cast  out  into  the  earth,  as  a  meet  place  for  misery  and  torment :  he 
is  called  '  The  ruler  of  the  darkness  of  this  world/  Eph.  vi.  12,  and 
'  The  god  of  this  world/  2  Cor.  iv.  4.     It  is  punishment  enough  to 
the  apostate  angels  to  be  cast  out  into  the  world :  the  world  is  the 
devil's  workhouse  and  prison  ;  one  calleth  it  Satan's  diocese.     Who 
would  be  in  love  with  a  place  of  bondage  and  punishment  ? 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  201 

9.  The  devil  and  his  angels  are  in  the  world ;  let  us  be  the  more 
cautious  ;  he  '  compasseth  the  earth  to  and  fro/  no  place  can  secure 
you  from  his  temptation ;  he  is  everywhere  ravening  for  the  prey  with 
an  indefatigable  and  unwearied  diligence,  1  Peter  v.  8.     Let  us  look 
about  us  :  ;  Woe  to  the  inhabitants  of  the  earth  and  the  sea,  for  the 
devil  is  come  down  to  you,'  Rev.  xii.  12.     Wherever  you  are,  Satan  is 
near  you  ;  the  world  is  full  of  devils.     When  you  are  in  the  shop,  the 
devil  is  there  to  fill  your  hearts  with  lying  and  deceit,  as  he  did  the 
heart  of  Ananias,  Acts  v. ;  when  you  are  in  your  closets,  and  when  you 
have  shut  the  door  upon  you,  you  do  not  shut  out  Satan,  he  can  taint 
a  secret  duty  ;  when  you  are  in  the  house  of  God,  ministering  before 
the  Lord,  Satan  is  '  at  your  right  hand  ready  to  resist  you,'  Zech.  iii.  1. 
He  is  ready  either  to  pervert  your  aims,  or  to  divert  your  thoughts. 
We  had  need  keep  the  heart  in  a  humble,  watchful,  praying  frame. 
God  hath  cast  out  the  angels  out  of  heaven,  and  now  they  are  here 
upon  earth,  tempting  the  sons  of  men  to  folly  and  inconvenience.     Be 
watchful,  the  world  is  the  devil's  chessboard ;  you  can  hardly  move 
back  or  forth,  but  he  is  ready  to  attack  you  by  some  temptation. 

10.  When  grace  is  abused,  our  dejection  is  usually  according  to  the 
degree  of  our  exaltation ;  the  angels  from  heaven  are  cast  down  to  hell, 
the  highest  in  the  rank  of  creatures  are  now  made  lowest ;  corruptions 
of  the  best  things   are   most   noisome  :    *  Thou  Capernaum,  which 
art  exalted  to  heaven,  art  now  brought  down  to  hell/  Mat.  xi.  23.     It 
was  one  of  the  chief  cities  of  Galilee,  and  where  our  Saviour  usually 
conversed.     It  is  a  kind  of  heaven  to  enjoy  Christ  in  the  ordinances, 
but  now  to  slight  this  mercy  will  bring  such  confusions  and  miseries 
as  are  a  kind  of  hell  to  you ;  slighting  of  grace,  of  all  sins  weigheth 
heaviest  in  God's  balance. 

11.  Spiritual  judgments  are  most  severe,  and  to  be  given  up  to  ob 
stinacy  in  sin  is  the  sorest  of  judgment :  it  is  diabolical  to  continue 
in  sin  ;  the  angels  left  their  habitation,  and  what  followed  ?  they  lost 
their  holiness. 

12.  Loss  of  happiness  is  a  great  judgment,  it  is  hell  enough  to  want 
God.     The  first  part  of  the  sentence,  '  depart  from  me/  Mat.  xxv.  41, 
is  most  dreadful ;  loss  of  heaven  is  the  first  part  of  the  angels'  punish 
ment.     We  in  effect  say  now,  *  Depart  from  us/  Job.  xxi.  14,  but  God 
will  then  say,  '  .Depart  from  me  ; ;  ye  shall  see  my  face  no  more,  &c. 

Thus  we  have  dispatched  the  first  part  of  the  angels'  punishment, 
their  loss ;  we  now  come  to  the  other  part,  their  poena  sensus,  their 
punishment  of  sense  or  pain,  he  hath  reserved  in  everlasting  chains 
under  darkness  ;  where  there  is  an  allusion  to  the  state  of  malefactors 
or  condemned  men,  who  are  kept  in  prison  till  execution.  Now  the  evils 
of  a  prison  are  two: — (1.)  The  darkness  of  the  place;  (2.)  The  hard  usage 
of  the  evil-doer;  suitably  to  which  the  apostle  used  a  double  notion: — 
(1.)  They  are  reserved  in  everlasting  chains ;  (2.)  Under  darkness. 

I  begin  with  the  first  part,  in  everlasting  chains;  whence  two 
notes: — (1.)  That  the  angels  are  kept  in  chains;  (2.)  That  those 
chains  are  everlasting. 

1.  They  are  kept  in  chains.  But  what  chains  can  hold  angels  ?  can 
spirits  be  bound  with  irons  ?  I  answer — They  are  spiritual  chains, 
suitable  to  the  spiritual  nature  of  angels  ;  such  as  these  : — • 


202  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

[1.]  Guilt  of  conscience,  which  bindeth  them  over  to  judgment ; 
the  consciences  of  wicked  angels  know  that  they  are  adjudged  to  dam 
nation  for  their  sin.  This  is  a  sure  chain,  for  it  fasteneth  the  judgment 
so  as  you  cannot  shake  it  off ;  it  is  bound  and  tied  upon  us  by  the  hand 
of  God's  justice.  The  condition  of  a  guilty  sinner  is  frequently  com 
pared  to  a  prisoner,  Isa.  xlii.  7 ;  Isa.  xlix.  9  ;  Isa  Ixi.  1 ;  and  sin  to  a 
prison  wherein  we  are  shut  up,  Rom.  xi.  32  ;  Gal.  iii.  22  ;  and  guilt  to 
chains  or  bonds  laid  upon  us  by  God  the  judge,  Prov.  v.  22 ;  Lam.  i.  14. 

[2.]  Their  obstinacy  in  sinning.  They  are  fallen  so  as  they  cannot 
rise  again,  they  are  called  '  wickednesses,'  Eph.  vi.  12,  as  sinning  with 
much  malice  and  obstinacy  ;  as  if  you  should  say  ivickedness  itself. 
The  devil's  sin  is  as  '  the  sin  against  the  Holy  Ghost ; '  a  malicious,  ob 
stinate,  spiteful  opposition  against  the  kingdom  of  Christ,  such  a  hatred 
against  God  and  Christ  that  they  will  not  repent  and  be  saved  ;  their 
despair  begetteth  despite,  and  being  hopeless  of  relief,  are  without  pur 
pose  of  repentance.  They  do,  foolish  creatures,  add  sin  to  sin,  and 
harden  themselves  in  an  evil  way,  which  is  as  a  chain  to  hold  them 
in  God's  prison,  till  their  final  damnation  ;  see  2  Thes.  ii.  11,  12, 
where  error  and  wilful  persisting  in  disobedience  is  made  to  be  God's 
prison,  wherein  reprobate  creatures  are  held  till  their  punishment  be 
consummate. 

[3.]  Utter  despair  of  deliverance  ;  they  are  held  under  their  torment 
by  their  own  thoughts,  as  a  distressed  conscience  is  said  to  be  bound 
up,  Isa.  Ixi.  1 ;  to  them  there  remaineth  nothing  but  '  a  certain  fearful 
looking  for  judgment  and  fiery  indignation,'  Heb.  x.  27 ;  release  they 
cannot  look  for,  more  judgment  they  do  expect :  Mat.  viii.  29,  '  Art 
thou  come  to  torment  us  before  our  time  ? '  Their  prison  door  is  locked 
with  God's  own  key,  and  as  long  as  God  sitteth  upon  the  throne  they 
cannot  wrest  the  key  out  of  his  hands. 

[4.]  God's  power  and  providence,  by  which  the  angelical  strength  is 
bridled  and  overmastered,  so  as  they  cannot  do  what  they  would.  Thus 
Eev.  xx.  2,  Satan  is  said  to  be  '  bound  up  for  a  thousand  years,'  that 
is,  in  the  chains  of  God's  power,  which  are  sometimes  straiter  and 
sometimes  looser.  The  devil  was  fain  to  ask  leave  to  enter  into  the 
herd  of  swine,  Mat.  viii. 

[5.]  The  chains  of  God's  eternal  decree.  As  there  is  a  golden  chain, 
the  chain  of  salvation,  which  is  carried  on  from  link  to  link,  till  the 
purposes  of  eternal  grace  do  end  in  the  possession  of  eternal  glory,  so 
there  is  an  iron  chain  of  reprobation,  which  begins  in  God's  own 
voluntary  preterition,  and  is  carried  on  in  the  creature's  voluntary 
apostasy,  and  endeth  in  their  just  damnation ;  and  when  once  we  are 
shut  up  under  these  bars,  *  there  is  no  opening/  Job  xii.  14. 

2.  These  chains  are  eternal  chains,  because  the  wicked  angels  stand 
guilty  for  ever,  without  hope  of  recovery  or  redemption.  Every  natural 
man  is  in  chains,  but  there  is  hope  to  many  of  the  prisoners.  Christ 
saith,  *  Go  forth ; '  but  those  chains  upon  the  evil  angels  are  for  ever 
and  ever :  now  ad  custodiam,  to  keep  them  and  hold  them  in  their 
lost  estate  ;  hereafter  ad  pcenam,  they  are  continued  upon  them  as  a 
part  of  their  final  punishment,  when  much  of  the  liberty  which  now 
they  have  shall  be  abridged. 

From  hence  observe  these  practical  inferences: — 


VEIL  6.]  UPON  THE  EPISTLE  OF  JTJDE.  203 

1.  That  sins  are  as  it  were  bonds  and  chains.     A  wicked  man  is  in 
bondage  here  and  hereafter ;  1  now  in  snares  and  then  in  chains,  here 
'taken  captive 'by  Satan  in  his  snares,  2  Tim.  ii.  26,  and  hereafter 
bound  up  with  him  in  chains.     Sin  itself  is  a  bondage,  and  hell  a 
prison.     Were  there  nothing  in   sin  but  the  present  slavery,  it  is 
enough  to  dissuade  us ;  but  alas !  this  is  not  all,  there  are  not  only 
snares  but  chains.     In  the  fall  of  the  angels,  how  many  notions  are 
there  offered  to  us  to  discover  the  evil  of  sin !     They  '  left  their  be 
ginning/  and  '  lost  their  habitation/  and  then  *  chains  of  darkness/ 
He  that  hath  a  mind  to  be  a  beast  or  a  devil  let  him  be  a  sinner.    If 
you  mean  to  quench  your  reason,  to  eclipse  the  glory  of  your  creation, 
to  disturb  the  quiet  of  your  spirits,  and  instead  of  calmness  and 
serenity  of  conscience,  to  bring  in  horror  and  confusion  ;  if  you  mean 
to  enthral  and  captivate  your  souls  to  every  base  affection,  and  to  be  at 
the  command  of  every  corrupt  desire,  then  go  on  freely,  as  you  do,  in 
sinning  against  God.    But  alas  !  the  present  thraldom  is  nothing  to 
what  is  future  ;  all  the  sins  that  you  commit  will  be  as  so  many  chains, 
binding  you  over  to  an  eternal  and  just  damnation.     The  good  angels 
are  at  liberty  to  serve  God,  when  the  evil  angels  are  shut  up  in  the 
prison  of  their  own  obstinacy  and  wickedness.     Remember  this  when 
you  are  convinced  of  a  sin  which  you  cannot  leave,  and  fear  lest  it 
prove  a  chain  of  everlasting  darkness. 

2.  Those  chains  and  bonds  can  never  be  broken  by  us.    The  angels 
cannot  break  them  themselves,  and  Christ  will  not,  for  their  day  of 
grace  is  past.     Every  one's  chains  would  be  eternal  if  Christ  did  not 
loose  them,  and  'open  the  prison-door  to  poor  captives/  Isa.  Ixi.  1. 
This  is  our  advantage  above  the  angels,  that  a  year  of  liberty  is  pro 
claimed  to  us,  and  '  an  opening  of  the  prison  to  them  that  are  bound.' 
Christ  himself  was  bound  with  our  chains.     The  prophet  saith,  Isa. 
liii.  8,  '  He  was  taken  from  prison  and  from  judgment/     He  was  in 
prison  that  we  might  go  free/     If  '  the  judge  had  given  us  up  to  the 
officer,  and  the  officer  had  cast  us  into  prison/  how  long  would  it  have 
been  ere  we  had  '  payed  the  utmost  farthing'  ?  Luke  xii.  58.     Others 
that  reject  the  mercy  offered  in  Christ  can  never  wrest  themselves  out 
of  the  hands  of  justice,  but  do  for  ever  remain  under  the  power  and 
wrath  of  the  living  God,  Heb.  x.  31. 

3.  The  devil  is  in  chains,  a  cruel  spirit,  but  under  bonds.     His 
power  is  less  than  his  will  and  malice ;  he  is  wrathful  that  we  may 
not  be  secure ;  he  is  chained  that  we  may  not  despair ;  he  hath  no 
power  but  what  is  given  him  from  above  ;  and  when  God  putteth  any 
of  his  servants  into  Satan's  hands  he  keepeth  Satan  in  his  own  hands. 
If  you  be  in  Satan's  hands  for  your  exercise,  remember  Satan  is  in  God's 
hands  for  your  comfort  and  safety.    He  had  not  power  over  the  herd  of 
swine  without  leave :  Mat.  viii.  31,  '  Suffer  me/  &c.  ;  so  Luke  xxii.  31, 
he  could  not  sift  Peter  till  he  had  a  commission :  '  Satan  hath  desired/ 
&c.,  Job  i.  2 ;  ii.  7.     Satan  could  not  so  much  as  touch  Job's  estate  or 
skin  till  leave  obtained.    Nay,  he  could  not  deceive  Ahab,  a  wicked 
man,  till  God  said  Go,  I  Kings  xxii.  21,  22  ;  he  is  but  God's  exe 
cutioner  :  '  He  sent  his  evil  angels  among  them/  Ps.  Ixxviii.  49.  God 
gave  commission  for  the  plagues  of  Egypt,  and  then  the  evil  angels  had 

1  See  my  notes  on  James  i.  25. 


204:  AN  EXPOSITION,  WITH  NOTES,  [YER.  6. 

power  to  execute  them.  The  godly  need  not  fear  Satan  as  a  dis 
obedient  angel ;  he  is  cast  into  the  chains  of  God's  justice  and  power ; 
and  as  head  of  the  kingdom  of  darkness,  his  power  is  more  restrained 
by  the  death  of  Christ,  John  xii.  31. 

4.  Observe  how  weak  the  creatures  are  when  God  marcheth  in  judg 
ment  against  them.     Guilt  of  conscience  is  one  of  the  fallen  angels' 
chains.     If  God  will  but  arm  our  own  thoughts  against  us,  he  needeth 
not  bring  forces  from  without,  there  is  enough  in  that  to  sink  us  into 
hell.      The  law  needeth  not  bring  brimstone  from  heaven  to  burn 
sinners,  nor  open  the  mouth  of  the  great  deep  to  drown  them,  nor 
shatter  the  frame  of  nature  about  our  heads.     Alas  !  we  cannot  bear 
up  under  the  burden  of  our  own  consciences,  or  the  weight  of  our 
own  grief ;  when  helayeth  his  finger  upon  the  conscience,  who  can  bear 
it  ?    The  angels  excel  in  strength,  and  yet  the  impressions  of  honour1 
laid  upon  them  are  too  hard  for  them  to  grapple  withal :   Prov.  xviii. 
14,  'A  wounded  spirit  who  can  bear?'  as  if  he  had  said,  I  challenge 
all  the  world  to  bring  me  a  man  that  is  able  to  deal  with  his  own  con 
science,  when  God  armeth  it  against  him. 

5.  That  spiritual  judgments  of  all  others  are  most  secure.    To  have 
sin  punished  with  obstinacy  and  hardness  in  sinning  this,  is  nothing 
but  to  have  the  devil's  chains  laid  upon  us,  a  sad  intimation  that  we  are 
given  up  to  chains  of  darkness.    Frogs  and  lice  and  hailstones  were  but 
soft  judgments  to  Pharaoh's  hard  heart ;  unless  God  should  send  us 
quick  into  hell,  there  cannot  heavier  judgment  befall  us ;  nay,  cer 
tainly  it  were  better  to  be  given  up  to  hell  torments,  if  there  could 
be  any  expectation  of  deliverance,  than  to  be  given  up  to  a  spirit  of 
sinning,  for  there  is  no  end  of  that.     Say  then,  Lord,  whatever  judg 
ment  thou  bringest  upon  me,  bring  not  thy  heavy  judgment  of  a  hard 
heart ;  it  is  better  by  far  that  you  should  live  miserably  than  sin  freely 
without  remorse.     Bat  what  sins  bring  on  this  spiritual  judgment? 
I  answer — (1.)  An  unthankful  abuse  of  God's  gifts  ;  the  devils  had  a 
glorious  and  excellent  nature,  but  they  were  not  thankful.     Observe  it 
when  you  will,  you  will  find  it  true  that  no  man  was  ever  punished 
with  hardness  of  heart,  but  some  former  merciful  dispensation  was 
abused.     The  heathens  were  not  thankful  for  the  light  of  nature,  and 
therefore  God  *  gave  them  up  to  vile  affections,'  Rom.  i.  22,  24 ;  others 
'  received  not  the  love  of  the  truth,'  and  therefore  '  God  gave  them  up  to 
believe  a  lie,  that  they  might  be  damned,'  2  Thes.  ii.  11, 12.     The  very 
4  sin  against  the  Holy  Ghost'  is  so  called  because  it  is  a  despiting 
grace  received,  or  a  devilish  opposing  of  the  grace  and  supernatural 
work  of  the  Spirit,  by  which  the  mind  is  convinced  of  the  truth.     (2.) 
Sinning  against  the  light ;  that  was  Satan's  sin,  who  was  full  of  light, 
and  sinned  in  the  very  face  of  God  ;  and  it  is  his  sin  still,  malice  having 
only  put  out  the  light  of  prudence,  but  not  of  his  understanding,  so 
that  he  knowingly  sinneth ;  so  wicked  men  '  imprison  the  truth  in 
unrighteousness/  Rom.  i.  18,  and  then  God  giveth  them  up  to  the  sway 
of  their  own  lusts  and  passions.     There  is  more  of  malice  in  sins  against 
light ;  you  laugh  at  Christ  before  his  face,  outdare  heaven  and  con 
science  :  Esther  vii.  8,  *  Will  he  force  the  queen  before  my  face  ? '  &c. 
(3.)  Sinning  with  the  light ;  when  malice  sets  wit  a- work  (as  it  doth 

1  Query, '  horror '  ? — ED. 


VEB.  6.]  UPON  THE  EPISTLE  OF  JUDE.  205 

in  the  devils)  against  God  and  the  church  ;  it  is  satanical  to  be  wise 
to  do  evil,  to  make  no  other  use  of  our  parts  than  to  plot  wickedness, 
pervert  the  truth,  and  undermine  religion  :  Jer.  iv.  22,  '  They  are  wise 
to  do  evil,  but  to  do  good  they  have  no  knowledge/  When  you  make 
religion  yield  to  policy,  or  bend  policy  to  ruin  religion,  then  '  your  wis 
dom  hath  undone  you,'  Isa.  xlvii.  10.  (4.)  Malice  against  God  and 
goodness  ;  this  is  Satan's  direct  sin.  When  men  will  not  only  be  wicked 
themselves,  but  adversaries  and  malicious  opposers  of  all  that  is  good, 
this  is  not  only  to  be  sinners  but  Satans :  Acts  xiii.  10,  '  0  thou  child 
of  the  devil,  and  enemy  of  all  goodness.'  Cain,  that  hated  his  brother 
because  his  works  were  righteous,  was  the  devil's  patriarch.  (5.)  A 
sottish  obstinacy  and  wilfulness,  when  will  and  humour  is  lifted  up 
against  conviction,  Jer.  ii.  25,  xliv.  18  ;  they  will  not,  because  they  will 
not.  Foolish  wilfulness  meeteth  with  penal  hardness  ;  he  that  will  wink 
shall  not  see  the  sun,  shine  it  never  so  brightly ;  such  men  do  but  lay 
Satan's  chains  on  their  own  will  and  understanding,  (6.)  A  senseless 
security,  notwithstanding  the  growth  and  increase  of  sin,  when  men 
lose  all  feeling  and  restraint,  and  grow  more  wicked  but  less  tender, 
Eph.  iv.  19  ;  and  so  men  sin  freely,  foully,  wax  worse  and  worse,  and  add 
new  links  to  the  chains  of  darkness. 

6.  There  is  little  reason  that  we  should  adore  him  whom  God 
holdeth  in  chains  of  darkness,  that  we  should  exalt  him  whom  the 
Lord  hath  cast  down,  and  make  a  god  of  him  who  hath  made  himself 
a  devil.  All  sins  do,  as  it  were,  set  the  crown  upon  Satan's  head  ;  these 
especially — (1.)  False  worship  :  Satan  is  the  head  of  idolaters  ;  if  the 
sacrifice  was  offered  in  an  unbecoming  manner,  God  saith  it  was  a 
sacrifice  offered  unto  devils,  Lev.  xvii.  7.  In  all  false  worships  the 
devil  is  served  either  directly  or  obliquely,  either  by  consequence  or  in 
the  intention  of  the  worshippers ;  thence  those  expressions,  '  table  of 
devils/  1  Cor.  x.  21 ;  '  They  sacrificed  to  devils  and  not  to  God/  Deut. 
xxxii.  17.  You  gratify  Satan  if  you  be  not  right  in  worship  ;  those 
among  Christians  that  worshipped  towards  an  idol  of  gold  and  silver  are 
said  to  '  worship  devils,'  Rev.  ix.  20.  Satan  is,  saith  Synesius,  et'SwXo- 
Xapr)$,  a  lover  of  images,  and  a  patron  of  false  worship.  (2.)  Worldly 
conversation :  he  is  called  '  the  god  of  this  world,'  2  Cor.  iv.  4.  Sensual, 
covetous,  proud  men  are  Satan's  votaries,  at  his  beck  and  pleasure ; 
and  will  you  be  one  of  the  number  ?  When  Christ  came  to  '  dissolve 
Satan's  works/  1  Johniii.  8,  will  you  uphold  them  ?  (3.)  Base  fear  of 
wicked  men :  you  do  but  fear  the  devil  in  them :  Rev.  ii.  10,  '  Fear 
not ;  behold,  the  devil  shall  cast  some  of  you  into  prison.'  He  that  will 
deny  the  truth  for  fear  of  men,  preferreth  the  devil  before  God.  (4.) 
Being  of  the  faction  of  the  wicked :  there  is  a  corrupt  party  in  the 
world,  over  whom  Satan  usurpeth  empire  and  domination :  '  Rulers  of 
the  darkness  of  this  world/  Eph.  vi.  12  ;  Col.  i.  13.  Cry  not  up  a  con 
federacy  with  these ;  take  heed  how  your  soul  entereth  into  that  secret.  I 
confess  it  is  ingeniousness,  a  matter  of  Christian  skill  and  art,  to  find  out 
the  snare  that  we  may  escape  it.  Generally  they  are  the  antichristian 
dark  part  of  the  world,  such  as  are  led  with  a  blind  zeal  and  rage  to 
oppose  the  interest  of  righteousness,  such  as  oppose  the  gospel  with  rage 
and  lies :  John  viii.  44,  '  Ye  are  of  your  father  the  devil,  and  his  lusts 
will  ye  do/  Many  that  deny  Satan  yet  may  be  of  his  faction  and  party. 


206  AN  EXPOSITION,  WITH  NOTES,  [VEB.  6. 

We  are  now  come  to  the  second  part  of  the  punishment  of  pain, 
taken  from  the  other  inconvenience  of  a  prison,  VTTO  %6<f>oi>,  under  dark 
ness,  in  allusion  to  malefactors  who  are  cast  into  dungeons,  where,  be 
sides  the  load  of  irons,  the  very  darkness  of  the  place  concurreth  to 
their  misery.  Light  is  pleasant,  as  giving  us  the  sight  of  what  is  grate 
ful  in  the  world,  of  which  when  we  are  deprived,  the  mind,  like  a  mill, 
falleth  and  worketh  upon  itself.  Peter  saith  '  in  chains  of  darkness/  as 
implying  that  God  did  bind  them  fast  with  their  darkness  and  horror 
as  with  a  chain ;  but  our  apostle  here  seemeth  to  make  them  two  dis 
tinct  parts  of  their  torment,  as  certainly  it  is  a  more  full  description  of 
it.  Well,  then,  the  proposition  will  be,'  that  the  apostate  angels  are 
kept  under  darkness. 

Obs.  Darkness  in  scripture  represented  three  things  : — First,  ignor 
ance  ;  secondly,  sin  ;  thirdly,  misery ;  as  light,  the  contrary  quality, 
implieth  knowledge,  holiness,  and  happiness.  Because  light  discovereth 
all  things,  it  is  put  for  knowledge  ;  because  of  all  bodily  qualities  it  is 
most  pure  and  unmixed,  therefore  it  is  put  for  holiness  ;  because  it  is 
wonderfully  pleasing  and  delightful  to  sense,  therefore  it  is  put  for 
glory.  So  contrariwise  darkness,  which  is  nothing  else  but  the  absence 
and  privation  of  light,  signifieth  ignorance,  John  iii.  19  ;  sin,  1  Peter 
ii.  9  ;  misery,  Ps.  cvii.  10.  Now  all  these  three  make  way  for  one 
another ;  ignorance  for  sin,  and  sin  for  misery ;  the  understanding 
being  the  great  wheel  of  the  soul,  if  it  be  not  right  nothing  can  be 
right,  Mat.  vi.  22.  Ignorance  maketh  us  stumble  upon  sin,  and  by 
sin  we  fall  into  the  pit  of  everlasting  darkness. 

If  you  ask  what  kind  of  darkness  is  intended  here  ?  I  answer — 
Though  all  may  be  implied,  yet  chiefly  the  darkness  of  misery  is  here 
intended,  they  being  cast  down  from  the  light  and  glory  of  the  highest 
heavens  into  dark  and  obscure  habitations,  where  they  want  the  sight 
of  God  and  the  light  of  his  countenance.  As  when  the  sun  is  gone 
there  is  nothing  but  darkness  in  the  world,  so  being  banished  out  of 
the  presence  of  God,  they  are  fitly  said  to  be  held  under  darkness  ;  for 
as  the  sun  is  to  the  corporeal  world,  so  is  God  to  the  world  of  spirits, 
Ps.  iv,  6.  Now  their  sun  is  eclipsed,  and  by  the  interposition  of  the 
dark  cloud  of  their  sin  and  obstinacy,  they  cannot  have  the  least  com 
fortable  glimpse  and  fruition  of  God ;  to  which  also  may  be  added 
the  horrible  apprehension  of  their  loss,  and  that  terror  and  discomfort 
that  lieth  upon  them,  for  they  have  only  so  much  light  left  as  serveth 
to  increase  their  torment.  I  confess  it  is  disputed  by  divines  whether 
the  devils  can  grieve  for  the  loss  of  the  light  of  God's  countenance,  or 
the  want  of  the  beatifical  vision  ;  and  the  ground  of  doubting  is,  be 
cause  there  is  in  the  devils  an  extreme  averseness,  enmity,  and  hatred 
of  God  and  his  glory  ;  but  certainly,  as  they  are  rational  creatures,  they 
cannot  but  be  sensible  of  their  loss,  as  also  the  damned  spirits  are, 
and  so  great  a  loss  of  happiness  (for  that  is  the  consideration  under 
which  they  are  sensible  of  it)  must  needs  breed  horror  and  torment. 
They  do  not  mourn  for  the  absence  of  God  as  the  saints  do,  out  of  a 
principle  of  holiness,  and  because  God  is  lovely  in  himself,  but  as  pro 
fitable  to  them ;  and  this  sense,  as  it  is  accompanied  with  despair,  so 
with  blasphemy  and  hatred  of  God.  Surely  every  part  of  the  sentence 
that  is  pronounced  upon  wicked  men  is  fitted  to  beget  terror  in  them ; 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  207 

and  therefore  c  depart  from  me '  is  apprehended  as  a  misery,  as  well  as 
'  go  into  everlasting  torments/  Add  further  to  their  darkness  that 
despair  that  is  upon  them,  and  fearful  looking  for  of  the  fiery  indigna 
tion  of  the  Lord,  which  desperate  sorrow  is  expressed  by  *  utter  dark 
ness  and  gnashing  of  teeth/  Mat.  xxii.  13. 

Let  me  now  come  to  some  observations. 

Obs.  1.  Darkness  is  the  devils'  punishment,  the  highest  misery  of 
the  highest  rank  of  reasonable  creatures.  Oh  !  why  should  we  love 
that  which  is  the  misery  of  the  fallen  angels  ?  as  our  Saviour  speaketh 
of  some  that  '  love  darkness  rather  than  light,'  John  iii.  19  ;  that  is, 
error  rather  than  truth,  lusts  rather  than  Christ,  ignorance  rather  than 
knowledge.  It  is  one  of  the  saddest  arguments  of  man's  dreadful  fall, 
that  he  is  in  love  with  his  own  misery.  We  should  hate  sin,  and  we 
hate  the  light  that  reproveth  it :  ignorant  people  love  a  foolish 
ministry,  God's  faithful  witnesses  are  their  torment,  Kev.  xi.  10.  The 
carnal  world  would  fain  lie  down  upon  the  bed  of  ease  and  sleep  ; 
light  is  troublesome :  those  that  let  them  alone  are  their  idols  and 
darlings  ;  '  the  blind  lead  the  blind,  and  both  fall  into  the  ditch.' 
It  is  evil  not  to  know  the  will  of  God  ;  it  is  doubly  evil  when  we  de 
sire  not  to  know ;  the  one  sort  err  in  their  minds,  the  other  in  their 
hearts.  Spiritual  darkness  is  far  worse  than  bodily.  When  Elymas  was 
stricken  blind  he  '  desired  somebody  to  lead  him  by  the  hand/  Acts 
xiii.  11.  In  such  a  case  we  count  our  happiness  to  light  upon  fit 
guides.  In  spiritual  darkness  it  is  quite  otherwise  ;  we  cannot  endure 
a  faithful  guide  :  '  The  prophets  prophesy  lies,  and  the  people  love  to 
have  it  so ; '  a  blind  people  are  all  for  blind  guides. 

Obs.  2.  Light  that  yieldeth  us  no  comfort  is  but  darkness.  Satan 
hath  knowledge  left,  but  no  comfort:  James  ii.  19,  '  They  believe  and 
tremble.'  The  more  sense  they  have  of  God's  being  and  glory,  the 
greater  horror  have  they  upon  their  spirits.  It  is  very  miserable  when 
we  have  only  light  enough  to  awaken  conscience,  and  knowledge  enough 
to  be  self-condemned.  To  know  God  but  not  to  enjoy  him,  that  is  the 
devils'  punishment.  Oh  !  then,  never  leave  till  your  thoughts  of  God 
are  sweet  and  comfortable,  Ps.  civ.  34.  Satan  cannot  but  abominate 
his  own  thoughts  of  God,  for  he  cannot  think  of  him  without  torment; 
but  it  is  otherwise  with  gracious  hearts  ;  that  meditation  which  is  the 
devil's  terror  is  their  solace  and  support.  God's  name  to  them  is  as 
'  an  ointment  poured  out/  Cant.  i.  3,  full  of  fragrancy  and  reviving. 
Best  not,  then,  till  you  can  see  God  with  such  a  light  as  giveth  you 
fruition  and  comfortable  enjoyment  of  him :  '  In  thy  light  shall  we  see 
light/  Ps.  xxxvi.  9 ;  there  is  light  in  thy  light,  but  all  other  light  is 
but  darkness. 

Obs.  3.  Do  but  observe  the  difference  between  God  and  Satan.  God 
is  light,  1  John  i.  5,  and  Satan  darkness ;  God  dwelleth  in  light,  and 
Satan  is  reserved  in  chains  under  darkness.  The  first  creature  that 
God  made  in  the  world  was  light,  and  the  first  gift  of  the  Spirit  is 
illumination ;  but  now  all  Satan's  aim  and  work  is  to  bring  in  dark 
ness,  to  blind  the  mind,  2  Cor.  iv.  4 ;  ignorance  is  the  very  foundation 
of  his  kingdom,  Eph.  vi.  12.  Well,  then,  the  more  dark,  the  more  like 
Satan.  A  child  of  God  is  a  child  of  light,  and  what  have  we  to  do 
with  '  works  of  darkness'  ?  Eph.  v.  11.  There  should  be  such  a  con- 


208  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  6. 

trariety  between  you  and  sin  as  there  is  between  God  and  Satan ;  say 
then,  These  actions  would  only  become  my  night  of  ignorance  and  folly ; 
night-work  is  unseemly  for  the  day  :  Kom.  xiii.  12,  '  The  day  is  at  hand, 
let  us  cast  off  the  works  of  darkness  ;'  leave  these  things  to  the  bats  and 
the  owls.  If  there  be  a  difference  and  contrariety  between  Christ  and 
Belial,  who  are  the  chiefs  of  either  state,  so  between  the  persons  that 
herd  under  them :  '  What  communion  is  there  between  Christ  and 
Belial,  between  light  and  darkness?'  2  Cor.  vi.  14. 

Obs.  4.  So  much  darkness  as  remaineth  in  you,  so  much  advantage 
hath  Satan  against  you.  The  dark  part  of  the  world  is  the  seat  of 
his  empire  :  '  Kulers  of  the  darkness  of  this  world,'  Eph.  vi.  12.  His 
subjects  are  *  the  children  of  darkness/  and  all  the  advantage  that  he 
hath  over  the  children  of  light  is  because  of  the  darkness  that  is  in 
them :  whosoever,  therefore,  lieth  under  a  state  of  darkness  is  under 
the  power  of  Satan.  The  great  work  of  the  ministry  is  to  recover 
them,  'to  turn  them  from  darkness  to  light,'  Acts  xxvi.  18,  and  so 
'  from  Satan  to  God/  Oh  !  the  sad  condition  of  such  persons  that  are 
bound  together  with  Satan  in  chains  of  darkness !  Poor  creatures, 
how  are  they  hurried  to  and  fro !  from  wrath  to  pride,  from  pride  to 
lust,  from  lust  to  filthiness,  from  filthiness  to  worldliness !  Oh,  then, 
*  awake  you  that  sleep,  and  the  Lord  shall  give  you  light/  Eph.  v.  14. 
What  a  blessing  is  it  when  it  can  be  said  of  us,  what  the  apostle  said 
of  the  Ephesians,  '  Ye  were  darkness,  but  now  are  light  in  the  Lord/ 
Eph.  v.  8.  As  soon  as  you  have  received  light  and  grace,  you  are 
translated  out  of  Satan's  power  and  kingdom,  and  put  into  the 
Lord's. 

Obs.  5.  The  darkness  of  sin  is  punished  with  the  darkness  of  misery 
The  light  whereby  wre  are  directed  and  perfected  is  the  same ;  the  state 
of  grace  is  a  *  marvellous  light/  1  Peter  ii.  9,  and  the  state  of  glory  '  the 
inheritance  of  the  saints  in  light/  Col.  i.  12.  So  sin  is  but  darkness 
begun.  Hell  is  called  'utter  darkness/  Mat.  viii.  12,  TO  cncoro?  TO 
l£d>T€pov,  a  darkness  beyond  a  darkness ;  as  Augustine  glosseth  in  his 
homilies,  In  tenebras  ex  tenebris  infeliciter  exclusi — the  damned  are 
but  thrust  out  of  one  darkness  into  another,  from  ignorance  to  sin, 
from  sin  to  torment.  It  is  very  observable  when  Solomon  compareth 
the  way  of  the  just  and  the  way  of  the  wicked,  he  compareth  the  one 
to  light,  the  other  to  darkness :  Prov.  iv.  18,  19,  '  The  way  of  the  just 
is  as  the  shining  light,  that  shineth  more  and  more  unto  the  perfect 
day ;  and  the  way  of  the  wicked  is  as  darkness/  By  the  rule  of  con 
traries,  as  one  is  a  growing  light,  so  the  other  is  an  increasing  dark 
ness  ;  from  twilight  to  starlight,  from  starlight  to  thick  darkness ;  they 
quench  the  light  of  nature,  choose  worldly  happiness,  grow  regardless 
of  eternity,  are  hardened  in  their  way,  and  at  length  given  up  to  ever 
lasting  horror  and  confusion  of  faces,  to  whom  '  the  mist  of  darkness  is 
reserved  for  ever/  2  Peter  ii.  17.  Mists  of  error  are  justly  punished  with 
mists  of  darkness.  The  men  there  spoken  of  were  clouds  and  mists  in 
the  church  ;  and  therefore  the  mists  of  eternal  darkness  are  kept  for 
them,  as  a  fit  and  proper  portion. 

Obs.  6.  The  danger  of  refusing  and  abusing  light.  Those  that  were 
angels  of  light  are  now  held  in  the  chains  of  darkness :  see  it  every 
where  made  good ;  the  blackest  evening  hath  been  sent  usually  after  a 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  209 

glorious  day ;  those  that  once  enjoyed  Noah's  preaching  were  after 
wards  '  the  spirits  in  prison,'  1  Peter  iii.  18,  19 ;  he  that  had  not  a 
wedding  garment  on  for  the  feast  was  cast  into  '  utter  darkness,'  Mat. 
xxii.  13.  Abuse  of  light  and  means  and  privileges  will  surely  make 
our  condition  gloomy  and  uncomfortable. 

Obs.  7.  When  we  are  cast  out  from  God,  nothing  but  darkness  en- 
sueth,  utter  darkness  and  weeping  and  gnashing  of  teeth.  It  is  our 
utmost  happiness  to  enjoy  God,  and  it  is  our  utmost  misery  to  want  him  ; 
the  devils  know  it,  and  we  shall  one  day  know  it.  Pray  for  the  light 
of  God's  countenance  more  than  for  corn,  and  wine,  and  oil,  Ps.  iv.  6. 
One  glimpse  of  the  favour  of  God  would  turn  hell  into  heaven,  and 
give  us  such  a  strong  and  sweet  joy  as  would  swallow  up  all  kind  of 
sorrows.  It  is  the  absence  of  the  sun  maketh  night ;  certainly  they 
have  hard  hearts  that  do  not  mourn  when  they  have  lost  the  sight  of 
God :  '  When  the  bridegroom  is  gone,  then  shall  they  mourn/  Mat. 
ix.  15.  Alas !  how  the  drooping  hearts  and  withered  face  of  nature 
seem  to  mourn  for  the  absence  of  the  sun  ;  and  how  are  all  things 
cleared  and  revived  at  spring  again  !  And  shall  not  we  mourn 
for  God,  the  sun  of  the  intellectual  world?  Pharaoh  was  most 
affrighted  with  the  plague  of  darkness,  Exod.  x.  4.  Yea,  the  devils 
themselves  are  sensible  of  the  loss  of  the  light  of  God's  countenance  : 
when  God  shutteth  himself  up  in  a  cloud,  let  our  bowels  be  troubled 
for  him.  Lam.  iii.  44. 

Obs.  8.  The  world  in  comparison  of  heaven  is  but  a  dark  place.  It 
is  the  place  where  the  devils  are  cast,  and  they  are  held  under  dark 
ness.  It  is  an  obscure  corner  of  the  creation,  a  place  fit  for  our  trial, 
but  not  for  our  reward.  In  a  spiritual  consideration  it  is  but  a  great 
and  vast  dungeon,  where  we  cannot  have  so  dear  1  sight  of  God  as  else 
where.  It  is  Satan's  walk,  a  place  of  danger  and  defilement.  It  is 
much  if  we  can  keep  ourselves  unspotted  in  such  a  nasty  hole,  James 
i.  27  ;  2  Peter  ii.  20.  The  inheritance  which  is  given  to  the  saints  is 
given  to  them  '  in  light/  Col.  i.  12.  Let  us  look  for  that,  and  long  for 
that ;  and  '  God  dwelleth  in  light/  1  Tim.  vi.  16  ;  he  dwelleth  there 
where  he  discovereth  most  of  his  glory,  and  that  is  in  heaven. 

We  have  done  with  the  present  punishment  of  the  angels ;  we  come 
now  to  that  which  is  future,  implied  in  these  words,  unto  tke  judgment 
of  the  great  day.  By  judgment  is  meant  the  sentence  of  condemna 
tion  which  shall  pass  upon  them  before  the  eyes  of  the  whole  world, 
and  then  the  consequences,  which  are  eternal  misery  and  torment. 

Obs.  1.  That  at  the  day  of  judgment  the  punishment  of  the  devils  will 
be  greater  than  it  is  now. 

The  devils'  punishment  is  for  the  present  great,  as  you  have  heard, 
but  they  are  in  expectation  of  greater:  Mat.  viii.  29,  '  Art  thou  come 
to  torment  us  before  our  time?'  There  is  a  time  coming  when  the 
wrath  of  God  shall  be  increased  upon  them,  and  this  time  is  the  day 
of  judgment,  the  great  day  of  the  Lord,  when  they  shall  be  brought 
forth  before  the  tribunal  of  Christ  and  his  saints.  The  good  angels 
shall  come  as  Christ's  companions,  and  the  evil  angels  as  his  pri 
soners.  See  Mat.  xxv.  31 ;  2  Thes.  i.  7,  and  1  Cor.  vi.  3.  This  is  a 
day  that  will  work  upon  their  envy,  thwart  their  pride,  to  see  the  glory 

1  Qu.  '  clear  '  ?— ED. 
VOL.  V.  O 


210  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

of  Christ,  and  of  the  good  angels  and  the  saints.  After  this  they  shall 
be  adjudged  to  horrible  torments.  Hell  is  their  freehold  and  portion, 
'  prepared  for  the  devil  and  his  angels,'  Mat.  xxv.  41.  The  quality  and 
nature  of  their  torment  we  cannot  so  easily  determine,  nor  what  that  fire 
is  that  shall  burn  spirits ;  only  the  scripture  showeth  they  are  '  cast  into 
the  lake  that  burneth  with  fire  and  brimstone,'  Rev.  xxi.  8,  where  they 
shall  suffer  torments  without  end  and  without  ease.  When  heaven's 
joys  are  full,  then  are  hell's  torments  full  also  ;  and  therefore,  though  for 
the  present  they  are  under  God's  wrath,  yet  they  do  not  taste  the  dregs 
of  it ;  he  exerciseth  some  patience  towards  them.  They  have  an  empire 
and  a  ministry  in  the  world,  but  when  all  former  things  are  done  away, 
and  Christ's  glory  is  fully  shown  to  the  world,  then  will  he  take  full 
vengeance  of  his  enemies.  Well,  then,  from  hence  learn  : — 

1.  That  the  wicked's  judgment  is  not  as  yet  full.    At  the  great 
day  then  shall  it  be  more  increased  upon  the  union  of  soul  and  body ; 
they  shall  drink  '  the  dregs  of  the  cup  of  wrath  unmixed/     In  this  life 
we  are  adding  sin  to  sin,  and  in  the  next  God  will  be  adding  torment 
to  torment.     Oh !  what  a  sad  train  of  judgments  followeth  a  sinner  ! 
For  the  present  he  hath  hell  in  his  own  conscience ;  they  sip  of  the  cup 
of  wrath  in  the  bondage  and  horrors  now  upon  them,  and  at  death 
these  are  more  revived,  and  made  more  lively  and  active.     But  con 
sider,  after  all  this  there  is  worse  behind,  torments  insufferable,  pre 
sently  upon  the  separation,  for  then  they  are  in  prison,  1  Peter  iii.  9, 
detained  in  a  fearful  expectation  of  further  judgment :  Luke  xvi.  24. 
'  I  am  horribly  tormented  in  this  flame/     But  after  this,  at  Christ's 
coming  to  judgment,  these  torments  are  increased,  and  therefore  the 
apostle  speaketh  as  if  he  did  not  take  vengeance  before  :  2  Thes.  i.  7, 
'  He  shall  come  in  flaming  fire  to  render  vengeance/  &c  ;  because  then 
it  is  fully  executed.    Do  not  add  drunkenness  to  thirst,  lest  God  add  to 
your  plagues. 

2.  The  most  miserable  creatures  are  suffered  to  enjoy  some  degree 
of  God's  patience.     For  the  present  God  is  patient.    As  to  the  fallen 
angels,  sure  I  am  to  sinning  man,  '  in  the  day  that  thou  eatest  thereof 
thou  shalt  die.'     The  full  execution  of  that  sentence  is  put  off  to  the 
day  of  judgment ;  reprobates  are  endured  '  with  much  long- suffering/ 
Rom.  ix.  22.     Intermissions  God  gives  in  this  life,  respite  to  bodies 
till  the  last  day.     Adore  his  goodness,  do  not  abuse  it. 

3.  Origen's  charity  was  too  large,  who  dreamed  of  KaOdpcnov  irvp, 
a  flaming  river,  through  which  all  creatures  were  to  pass,  and  so  to  be 
purged,  and  then  at  length  to  be  saved,  even  the  devils  themselves ; 
whereas  they  are  kept  for  a  severer  judgment. 

4.  When  you  see  wicked  men   endured,  and  not   presently   cast 
into  hell,  be  not  astonished ;  God  hath  a  ministry  for  them  as  for  the 
evil  angels.     Some  are  '  reserved  to  the  day  of  judgment/  2  Peter  ii. 
9  ;  that  is,  their  punishment  is  respited  for  the  greater  triumph  of  that 
day. 

5.  One  judgment  may  make  way  for  another,  the  chains  of  darkness 
for  the  judgment  of  the  great  day.     Let  no  man  please  himself  in  that 
he  suffereth  afflictions  in  this  world ;  these  may  be  but  the  beginnings 
of  sorrow.     God  is  terrible  to  poor  sinners  as  well  as  rich.     You  may 
be  miserable  here,  and  yet  not  escape  in  the  world  to  come.     Do  not 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  211 

think  the  worst  is  past.     Some  have  a  double  hell,  such  miseries  here 
as  are  pledges  of  everlasting  torments  hereafter. 

6.  Devils  fear  the  great  day.     An  atheistical  loose  Christian  is  worse 
than  Satan.     He  scofieth  at  that  at  which  the  devil  trembleth.     There 
are  atheists  in  the  church,  but  there  are  none  in  hell. 

7.  Angels  are  brought  to  judgment.     None  are  exempted.     At  the 
great  day  you  shall  see  those  glorious  creatures  bound  with  chains  of 
darkness.     The  kings  and  captains  are  brought  in  trembling  before 
the  Lamb's  throne,  Rev.  vi.  15,  and  great  as  well  as  small  appear  be 
fore  that  great  tribunal,  Eev.  xx.  12. 

8.  The  angels  are  plunged  into  the  depths  of  hell,  when  saints  enter 
into  their  master's  joy.     God  loveth  a  returning  sinner  before  an  apos 
tate  angel. 

06s.  2.  There  is  one  point  yet  behind,  with  which  I  shall  conclude 
this  verse,  and  that  is,  that  the  day  of  judgment  is  a  great  day.  It 
is  so  in  many  regards. 

First,  Because  it  is  the  consummate  act  of  Christ's  regal  office.  Of 
all  offices,  Christ's  kingly  office  is  the  most  eminent.  Now  the  kingly 
office  was  never  discovered  with  so  much  lustre  and  glory  to  the  world 
as  then.  The  eminent  act  of  other  offices  do  more  belong  to  his  abase 
ment.  As  his  oblation,  an  eminent  act  of  his  priestly  office,  was  to  be 
performed  upon  earth,  so  his  prophetical  office  was  much  discharged 
in  delivering  the  doctrine  of  the  gospel  whilst  he  was  here  ;  but  of  his 
kingly  office  we  had  but  a  very  little  glimpse  during  his  abode  upon 
earth,  in  his  whipping  the  buyers  and  sellers  out  of  the  temple,  and 
his  entrance  into  Jerusalem,  when  they  cried  Hosanna  in  the  streets, 
Mat.  xxi.  And  now  in  heaven  Christ  is  supreme ;  but  his  sovereignty 
lieth  under  a  cloud  and  veil :  '  All  things  are  put  under  him/  But 
carnal  sense  objects,  '  We  see  not  as  yet  all  things  put  under  him/ 
Heb.  ii.  8.  But  at  the  last  day  Christ  will  sliow  himself  to  be  king 
indeed,  both  in  rewarding  his  friends,  and  in  an  absolute  conquest 
over  his  enemies,  which  are  the  two  great  parts  of  his  regal  office. 
Therefore  the  day  of  judgment  is  called  rjfjiepa  /cvplov,  '  the  day  of  the 
Lord/  2  Peter  iii.  10,  as  being  the  day  wherein  Christ  shall  manifest 
himself  to  be  a  Lord  indeed  :  (1.)  In  rewarding  his  friends.  When 
David  was  crowned  at  Hebron,  then  all  that  followed  him  in  the  wil 
derness  were  rewarded  according  to  the  merit  of  their  place  and  ser 
vice.  Before  they  had  hard  service  and  little  wages,  but  then  were 
made  captains  of  thousands,  and  captains  of  hundreds,  and  captains  of 
fifties.  So  they  that  are  true  to  the  interest  of  Christ  may  meet  with 
many  a  frown  and  hard  entertainment  in  the  world,  but  you  will  not 
repent  of  it  in  the  day  of  Christ's  royalty :  Mat.  xxv.  34,  '  Then  shall 
the  king  say/ &c.  He  is  called  '  the  Son  of  man'  before;  but  then 
you  will  find  a  '  king'  rewarding  all  his  subjects.  Peter  was  troubled 
about  his  petty  losses';  '  Master/  saith  he,  '  we  have  forsaken  all  and 
followed  thee/  What  had  Peter  to  forsake  ?  A  net,  a  cottage,  a 
fishing-boat.  A  great  all  I  We  are  apt  to  think  much  of  what  we 
part  with  upon  Christ's  score.  If  we  suffer  but  a  disgraceful  word,  a 
small  inconvenience,  a  frown,  we  presently  say,  *  What  shall  we  have 
therefor?'  But  we  need  not  seek  another  paymaster  than  Christ. 
He  will  not  be  behindhand  with  us  when  the  day  of  payment  cometh. 


212  AN  EXPOSITION,  WITH  NOTES,  [VER.  6 


See  Mat.  xix.  27,  28,  eV  TrdXi^eveaiq,  '  In  the  regeneration  ye  shall 
sit  with  me  on  thrones  of  glory,'  &c.;  that  is,  at  the  day  of  judgment, 
which  is  the  great  regeneration.  When  heavens  are  new,  earth  new, 
bodies  new,  souls  new,  all  is  new,  then  we  shall  be  no  losers  by  Christ. 
(2.)  In  an  absolute  conquest  over  his  enemies.  The  stoutest  faces 
shall  then  gather  blackness,  and  the  stiifest  knees  bow  to  him.  There 
is  an  expression,  Isa.  xlv.  23,  '  I  have  sworn  by  myself,  and  the  words 
shall  not  return,  that  to  me  every  knee  shall  bow,  and  every  mouth 
shall  swear/  Now  this  expression  cloth  concern  Christ's  sovereignty  and 
full  victory  over  his  enemies  ;  for  this  scripture  is  twice  alluded  unto 
in  the  New  Testament,  and  in  both  places  applied  to  Christ.  The 
first  place  that  I  shall  take  notice  of  is  Phil.  ii.  10,  where  the  apostle 
saith,  that  to  Christ  '  every  knee  shall  bow,  and  every  tongue  shall 
call  him  Lord,'  which  is  the  same  with  that  which  is  spoken  in  the 
prophet,  and  is  there  made  to  be  the  first  l  of  Christ's  ascension,  when 
he  was  solemnly  inaugurated  into  the  kingly  office  ;  but  the  prophecy 
receiveth  not  its  full  and  final  accomplishment  till  the  day  of  judg 
ment.  To  which  purpose  the  same  scripture  is  cited  by  the  apostle, 
Kom.  xiv.  11,  '  We  shall  all  stand  before  the  judgment-seat  of  Christ, 
for  it  is  written,  As  I  live,  saith  the  Lord,  to  me  every  knee  shall  bow, 
and  mouth  shall  confess/  So  that  the  bowing  of  knees  or  stooping  of 
enemies  is  not  fully  accomplished  till  then.  Christ  doth  now  often 
overrule  the  counsels  and  projects  of  his  enemies,  and  smite  them  with 
a  sore  destruction  ;  but  there  is  no  such  crouching  and  trembling  so 
sensibly  now  to  be  discerned  as  there  will  be  at  that  day. 

Secondly,  The  day  of  judgment  is  a  great  day,  because  great  things 
are  then  done,  which  will  appear  if  you  consider  —  (1.)  The  preparations 
for  that  day;  (2.)  The  day  itself  ;  (3.)  The  consequence  of  it. 

1.  The  preparations  for  Christ's  approach  :  the  scripture  men- 
tioneth  two  —  (1.)  The  archangel's  trumpet  ;  (2.)  The  sign  of  the 
Son  of  man. 

[1.]  There  is  that  great  noise  and  terror  of  the  voice  of  the  Lord, 
which  is  to  be  managed  by  some  special  angels,  by  which  all  the 
world  shall  be,  as  it  were,  summoned  to  appear  before  Christ's  tri 
bunal.  See  1  Thes.  iv.  16,  and  Mat.  xxiv.  31.  Some  expound  this 
trumpet  analogically,  some  literally.  They  that  expound  it  analo 
gically  think  it  signifieth  the  power  and  virtue  of  Christ  forcing  all 
the  world  to  appear  before  his  judgment-seat,  which  is  therefore 
called  a  trumpet,  because  the  solemn  assemblies  among  the  Jews 
were  summoned  by  sound  of  trumpet.  But  why  may  we  not  take  it 
literally,  and  in  propriety  of  speech,  for  the  audible  sound  of  a 
trumpet  ?  Sure  I  am  at  the  giving  of  the  law  *  the  voice  of  the 
trumpet  was  exceeding  loud  ;'  and  the  like  may  be  when  he  cometh 
to  take  an  account  of  our  keeping  the  law,  a  sound  of  a  trumpet,  as  a 
terrible  summons  to  all  the  world,  and  a  near  sign  of  Christ's 
approach  ;  as  John  Baptist  was  the  forerunner  of  his  first  coming, 
who  was  '  the  voice  of  one  crying  in  the  wilderness  ;'  so  is  the  arch 
angel  at  his  second  coming  ;  a  terrible  blast  there  shall  be,  such  as 
shall  be  heard  all  the  world  over,  startling  the  dead  out  of  their 
graves.  Men  do  not  hear  the  voice  of  God  now,  for  now  he  speaketh 

1  Qu  '  fruit  '•?—  ED. 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  213 

by  his  angels  or  messengers,  in  a  still  voice ;  but  then  all  the  dead 
shall  hear  and  live. 

[2.]  The  '  sign  of  the  Son  of  man,'  spoken  of  Mat.  xxiv.  30.  What 
it  is  we  certainly  cannot  tell,  till  experience  manifest  it.  Some  think 
a  strange  star,  as,  at  his  first  coming,  the  wise  men  were  conducted 
to  him  by  a  star ;  others  the  sign  of  the  cross,  as  being  Christ's  badge 
by  which  he  is  known  in  the  world  ;  for  the  great  subject  of  the 
gospel  is  Christ  crucified,  called  therefore  '  the  word  of  the  cross/  and 
this  they  think  shall  appear  in  the  heavens,  as  it  did  to  Constantino 
when  he  went  to  fight  against  Maxentius,  with  this  word,  ev  TOVTW 
w/ojo-et? — by  this  shalt  thou  overcome ;  though,  by  the  way, 
Eusebius  describeth  that  vision  as  in  the  figure  of  X,  the  first  critical 
letters  of  Christ's  name.  This  way  go  many  of  the  ancients,  making 
the  cross  to  be  Christ's  ensign  and  royal  banner,  which  he  will,  display 
in  the  heavens ;  as  kings,  when  they  make  their  triumphant  approach, 
have  their  banners  carried  before  them.  But  I  dare  not  thus  dogma 
tise.  Others,  more  probably,  interpret  it  of  some  forerunning  beams 
of  majesty  and  glory,  like  those  streaks  of  light  before  the  sun  be  risen, 
which  shall  darken  the  great  luminaries  of  the  world,  and  strike  a 
terror  into  the  hearts  of  men,  as  Paul  was  stricken  with  such  a  terror 
at  the  sight  of  Christ :  Acts  -xxvi.  13,  he  saw  *  light  from  heaven, 
above  the  brightness  of  the  sun,  shining  round  about  him.'  Notable 
it  is,  that  these  forerunning  beams  of  Christ's  majesty  and  glory  are 
sometimes  expressed  by  light  and  sometimes  by  fire  ;  by  light  to 
express  the  comfortableness  of  it  to  the  godly,  as  the  light  of  the  sun 
doth  not  scorch  but  revive  and  refresh ;  by  fire,  2  Thes.  i.  8,  cV  irvpu 
</>Xo709,  to  show  the  dreadfulness  of  it  to  the  wicked  ;  to  them  it  is  as 
flames  and  devouring  burnings. 

2.  Let  us  consider  the  day  itself,  and  the  great  things  done  therein. 
It  is  a  day  of  congregation  of  all  mankind  ;  there  Adam  may  see  all 
his  posterity  at  once ;  but  especially  is  it  a  day  of  congregation  in 
respect  of  the  saints,  who  are  now  scattered  in  divers  countries,  towns, 
houses,  where  God  hath  any  work  and  service  for  them,  but  then  shall 
meet  together  in  one  assembly  and  rendezvous,  called,  Ps.  i.  6,  the 
great  *  congregation  of  the  just,'  as  the  wicked  shall  be  herded  together 
like  straws  and  sticks  bound  in  a  bundle  to  set  one  another  on  fire, 
drunkards  together,  and  adulterers  together  :  *  They  shall  be  bound  in 
bundles,'  &c.,  Mat.  xiii.  41,  and  so  increase  one  another's  torment.  So 
shall  the  godly  meet  in  a  congregation,  and  never  separate  more.  Here 
the  godly  are  dispersed  as  the  stars  are  scattered  throughout  the  firma 
ment  ;  here  they  live  intermingled  with  wicked  men — Jacob's  cattle 
and  Laban's  cattle  together ;  but  then  the  sheep  shall  be  separated 
from  the  goats,  and  be  all  drawn  into  a  body  by  themselves.  Again, 
it  is  a  day  of  manifestation ;  the  Lord's  decrees  and  counsels  are  mani 
fested.  Creation  and  providence  are  but  subservient  means  in  order  to 
the  triumphs  of  this  day,  that  the  glory  of  his  grace  may  be  advanced 
in  the  salvation  of  the  elect,  and  the  glory  of  his  justice  in  the  punish 
ment  of  the  wicked,  who,  upon  this  account,  are  said  to  be  '  made  for 
the  day  of  evil,'  Prov.  xvi.  4,  where  the  Holy  Ghost  pitcheth  upon  that 
part  of  the  decree  which  is  hardest  to  be  digested,  the  making  of  the 
wicked  for  the  glory  of  the  Lord's  justice  in  that  day.  The  wisdom  of 


214  AN  EXPOSITION,  WITH  NOTES,  [  VER.  6. 

God  in  the  courses  of  his  providence  is  then  manifested,  for  the  story 
of  the  world  is  brought  before  the  saints.  We  see  providence  now  by 
pieces,  but  then  the  whole  contexture  of  it ;  the  secrets  of  men  are 
then  manifested,  and  upon  what  principles  and  ends  they  have  acted, 
1  Cor.  iv.  5.  The  truth  of  the  promises  and  threaten  ings  is  then  mani 
fested  ;  in  the  day  of  God's  patience  there  is  a  darkness  and  veil  upon 
the  scriptures,  we  cannot  see  how  they  are  made  good  ;  but  in  the 
day  of  God's  recompense  we  shall,  what  promises,  threatenings, 
prophecies  mean  ;  but  chiefly  is  it  a  day  of  '  manifestation '  in  regard 
of  '  the  sons  of  God,'  Bom.  viii.  19.  All  is  now  hidden,  Christ  is 
hidden,  and  the  saints  are  hidden  ;  their  life  is  hidden,  Gal.  iii.  3  ;  their 
glory  is  hidden,  1  John  iii.  2 ;  but  then  '  Christ  shall  appear,  and  we 
shall  appear  with  him  in  glory/  As  Moses  told  the  rebels,  Num.  xvi., 
'  To-morrow  the  Lord  will  show  who  are  his.'  The  first-born  and  only- 
begotten  Son  of  God  then  is  manifested,  Christ  will  appear  in  all  his 
royalty  and  glory,  as  the  great  God  and  Saviour  and  judge  of  the 
world,  as  the  great  God ;  therefore  it  is  said  he  will  appear  '  in  the 
glory  of  the  Father/  Mat.  xxiv.  13 ;  xvi.  27.  The  mystery  of  his  per 
son  will  now  be  discovered  to  the  uttermost,  and  therefore  he  will 
appear  in  such  a  glory  as  never  creature  was  capable  of,  nor  can  he 
guess  at  it.  We  may  by  the  glory  discovered  at  the  giving  of  the 
law,  when  Moses  shook  for  fear,  Heb.  xii.  19  ;  by  the  light  that  shone 
at  his  incarnation,  Luke  ii. ;  at  his  transfiguration,  Mat.  xvii. ;  by 
those  beams  of  majesty  which  broke  out  from  him  when  the  soldiers 
came  to  take  him,  John  xviii.  6  ;  by  his  appearance  to  Paul — it  struck 
him  blind  for  three  days,  Acts  ix ;  by  Isaiah's  terror  when  he  saw 
God  in  a  vision,  Isa.  vi.  And  as  he  will  manifest  himself  to  be  the 
great  God,  so  the  true  Saviour  of  the  world.  The  manner  of  his 
appearance  shall  make  a  full  recompense  for  his  abasement.  At  his 
first  coming,  John  was  his  forerunner,  as  we  have  said,  now  an  arch 
angel  ;  then  he  came  with  a  few  fishermen,  now  with  a  multitude  of 
angels ;  then  riding  on  the  colt  of  an  ass,  now  upon  the  clouds  ;  then  as 
the  Son  of  man,  now  as  the  Son  of  God  ;  then  in  the  form  of  a  servant, 
now  in  the  glory  of  the  Father ;  then  crowned  with  thorns,  now  glory 
and  honour ;  then  to  teach  righteousness,  now  to  reward  righteous 
ness  ;  then  *  in  the  similitude  of  sinful  flesh/  Eom.  viii.  3,  now, 
the  second  time, '  without  sin/  Heb.  ix.  28.  At  his  first  coming  he  was 
not  a  sinner,  but  he  came  in  the  garb  of  a  sinner,  afflicted,  miserable — 
'  we  judged  him  as  one  forsaken  of  God ; '  but  now  he  cometh  as  one 
discharged  of  that  debt  and  burden,  and  as  one  highly  honoured  by 
God  the  Father.  Once  more,  he  cometh  in  all  things  befitting  the 
world's  judge,  accompanied  with  angels  as  his  attendants,  sitting  upon 
a  visible  throne  that  he  may  be  seen  of  all,  heard  of  all.  In  earthly 
judicatories,  when  great  malefactors  are  to  be  tried,  the  whole  majesty 
and  glory  of  a  nation  is  brought  forth  ;  the  judge  in  gorgeous  apparel, 
accompanied  with  the  flower  of  the  country,  nobles  and  gentry,  and  a 
great  conflux  of  people.  So  here,  Christ  cometh  forth  as  the  judge, 
accompanied  with  angels  and  saints,  powerfully  executing  the  work  of 
that  day.  And  the  only-begotten  Son  of  God  is  manifested  ;  but  this  is 
a  day  of  manifestation,  not  only  of  '  the  Son/  but  of '  the  sons  of  God/ 
namely,  the  saints,  who  are  then  set  forth  in  their  best  robes.  In  win- 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  215 

ter  the  tree  appeareth  not  what  it  is,  the  sap  and  life  is  hidden  in  the 
root,  but  when  summer  cometh  all  is  discovered :  so  now  it  doth  not 
appear  who  are  God's,  nor  what  they  shall  be,  but  at  this  day  all  is 
manifest.  '  When  Christ  shall  appear,  we  shall  appear  with  him  in 
glory  ; '  they  shall  attain  to  that  fulness  of  glory  as  their  hearts  could 
never  conceive.  It  is  said,  2  Thes.  i.  10,  '  Christ  will  be  admired  in 
them.'  The  angels  shall  stand  wondering  what  Christ  is  about  to 
do  with  creatures  but  newly  crept  out  of  dust  and  rottenness.  Every 
one  of  them  shall  shine  as  the  sun ;  and  what  a  great  and  glorious  day 
must  that  be,  when  there  is  a  constellation  of  so  many  suns  !  They 
shall  share  with  Christ  in  the  glory  of  his  kingdom,  as  being  associated 
with  him  in  judging  the  world.  '  The  upright  shall  have  dominion 
over  them  in  the  morning/  Ps.  xlix.  14;  those  that  are  now  scorned, 
persecuted,  opposed  everywhere,  in  the  morning  of  the  resurrection, 
when  they  awake  to  meet  Christ,  then  shall  they  have  dominion  over 
the  carnal  world ;  therefore,  sentence  beginneth  with  the  godly,  as 
execution  doth  with  the  wicked.  The  elect  are  first  acquitted  before 
the  ungodly  are  condemned,  that  they  may  join  afterwards  with  Christ 
in  judging  the  world,  1  Cor.  vi.  2. 

Again,  it  is  great  in  regard  of  the  manner  of  process,  but  elf  that 
see  ver.  15. 

3.  The  consequences  of  this  day ;  they  are  three  : — (1.)  The  sending 
of  the  persons  judged  in  to  their  everlasting  state  ;  (2.)  The  resigning 
up  of  the  kingdom  to  the  Father  ;  (3.)  The  burning  of  the  world. 

[1.]  The  sending  of  the  persons  judged  into  their  everlasting  estate, 
the  elect  into  glory,  and  the  wicked  into  torments:  Mat.  xxv.  34, 
1  Come,  ye  blessed  of  my  Father/  &c.  You  have  been  too  long  absent 
from  me ;  come  receive  the  fruit  of  your  faith  and  hope ;  but  ver.  41, 
*  Go,  ye  cursed/  &c :  they  are  banished  out  of  Christ's  presence 
with  such  a  terrible  ban  and  proscription  as  shall  never  be  reversed. 
As  Hainan's  face  was  covered,  and  so  led  away  to  execution,  so  are 
they  chased  out  of  Christ's  presence  with  horror,  yelling  and  howling 
with  the  voice  of  dragons,  and  begging  for  mercy,  but  find  none.  Now 
from  this  sentence  there  is  no  appeal ;  it  is  pronounced  by  Christ  as 
God-man.  On  earth  many  times  God's  sentence  is  repealed  if  the 
nation  will  repent,  &c.,  Jer.  xviii.  8  ;  and  so  though  God  doth  never 
change  his  decree,  he  doth  often  change  his  sentence  ;  but  the  day  of 
patience  is  now  past,  and  therefore  this  sentence  can  never  be  recalled. 
Again,  the  execution  is  speedy.  Here  many  times  the  sentence  is 
passed,  but  'sentence  is  not  speedily  executed'  upon  an  evil-doer, 
Eccles.  viii.  11.  Once  more,  this  execution  beginning  with  the  wicked 
in  the  sight  of  the  just,  irpwrov  ty^dvia  :  '  Gather  ye  first  the  tares/  &c., 
Mat.  xiii.  30  ;  which  worketh  the  more  upon  the  envy  and  grief  of  the 
wicked,  that  they  are  thrust  out  whilst  the  godly  remain  with  Christ 
seeing  execution  done ;  and  the  godly  have  the  deeper  sense  of  their 
condition,  avTuceipeva  7rapr)\\ayfjLeva,  &c.  Contraries  put  together 
do  more  heighten  one  another ;  in  the  execution  of  the  wicked  they 
may  see  from  what  they  are  delivered  by  grace.  Again  the  sentence 
is  executed  upon  the  whole  man,  and  that  for  ever;  body  and  soul  are 
partakers,  as  in  the  work,  so  in  the  punishment  and  reward  ;  and  it  is 
eternal,  for  the  reward  is  built  on  an  infinite  merit ;  and  the  punish- 


216  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

ment  is  eternal,  because  an  infinite  majesty  is  offended ;  and  in  the 
next  world  men  are  in  their  final  estate,  without  possibility  of  change ; 
therefore  God  is  never  weary  blessing  the  good  and  cursing  the  wicked. 

[2.]  The  next  consequent  is  the  resigning  and  giving  up  the  kingdom 
to  the  Father,  spoken  of  1  Cor.  xv.  from  24  to  28.  Kingdom  may  be 
put  for  royal  authority,  or  subjects  governed,  as  the  people  we  call 
sometimes  the  kingdom  of  England  or  kingdom  of  France.  Christ  is 
ever  head  of  the  earth,  and  in  heaven  we  subsist  not  only  by  virtue  of 
his  everlasting  merit,  but  everlasting  influence,  for  he  is  '  the  life,' 
John  xiv.  6.  And  therefore  I  take  kingdom  here  in  the  latter  sense 
for  the  subjects  or  the  church,  who  are  resigned  or  presented  to  God, 
Eph.  v.  27,  as  the  fruits  of  Christ's  purchase,  as  a  prey  snatched  out 
of  the  teeth  of  lions.  The  form  of  presentation  you  have,  Heb.  ii.  13, 
'  Behold  I  and  all  the  little  ones  which  thou  hast  given  me/  Oh ! 
what  a  great  and  glorious  day  will  this  be,  when  we  shall  see  Christ 
and  all  his  little  ones  following  him,  and  the  great  Shepherd  of  the 
sheep  going  into  his  everlasting  folds,  and  all  the  elect  in  his  company, 
with  their  crowns  on  their  heads,  singing,  '  0  grave  !  where  is  thy 
victory  ?  0  death  !  where  is  thy  sting  ? '  When  all  enemies  shall  be 
broken,  and  the  church  lodged  in  those  blessed  mansions,  what  ap 
plause  and  acclamations  will  there  be  between  them  and  Christ,  be 
tween  them  and  the  angels,  them  and  their  fellow  saints!  How 
should  we  strive  to  be  some  of  this  number  ! 

[3.]  The  next  consequence  is  the  burning  of  the  world,  which  is  set 
forth  at  large  in  2  Peter  iii.,  per  totum.  The  passages  there  are  literally 
to  be  taken,  for  the  fire  there  spoken  of  is  compared  with  '  the  waters  of 
Noah/  which  was  a  judgment  really  executed  ;  and  by  this  fire,  it  is 
probable,  the  world  will  not  be  consumed,  but  renewed  and  purged, 
for  it  is  compared  to  a  melting  fire,  2  Peter  iii.  10.  And  the  apostle 
saith  elsewhere,  '  The  creature  shall  be  delivered  from  the  bondage  of 
corruption/  Eom.  viii.  21.  And  in  the  everlasting  estate  God  will 
have  all  things  now,  even  the  world  itself.  The  use  of  this  renewed 
world  is  either  for  a  habitation  to  the  just,  or  that  it  may  remain  as  a 
standing  monument  of  God's  wisdom  and  power.  (1.)  This  burning 
doth  not  go  before  the  day  of  judgment,  but  follow  after  it ;  for  it 
seemeth  to  be  an  instrument  of  vengeance  on  the  wicked,  2  Peter  iii. 
7.  1  will  riot  be  so  bold,  with  the  schoolmen,  as  to  say  that  the 
feculent  and  drossy  parts  of  this  fire  are  reserved  for  the  torment  of 
the  wicked  in  hell  for  ever ;  but  in  the  general  way  we  may  safely  say 
that  it  is  an  instrument  of  God's  vengeance  on  them.  Well,  now, 
that  day  which  hath  such  an  end  and  close,  must  needs  be  a  great  day. 
Sodom's  fire  was  dreadful,  but  nothing  to  this  burning ;  that  was  of 
one  particular  place,  but  this  of  the  whole  world ;  that  was  a  pre 
parative  warning,  but  this  the  last  expression  of  his  wrath  against  the 
ungodly  world.  Many  give  divers  witty  reasons  for  this  burning  ;  a 
taste  may  not  be  unwelcome.  Under  the  law  the  vessel  that  held  the 
sin-offering  was  to  be  purged  with  fire  ;  so  the  world,  where  sin  hath 
been  committed.  The  object  of  our  adulteries  is  burnt  and  defaced, 
that  we  may  know  the  anger  of  the  Lord's  jealousy.  The  old 
world  was  destroyed  by  water,  1  propter  ardorem  libidinis,  because  of 

1  Ludolphus  in  Vita  Christi. 


VER.  6.]  UPON  THE  EPISTLE  OF  JUDE.  217 

the  heat  of  lust ;  and  the  present  world  burnt  with  fire,  propter  te~ 
porem  caritatis,  because  of  the  coldness  of  love  in  the  latter  days. 
But  of  such  kind  of  allusions  more  than  enough. 

You  see  then  by  all  this,  that  the  day  of  judgment  is  a  great  day. 
Let  us  now  apply  it. 

If  it  be  a  great  day,  let  us  regard  it  more  seriously,  for  all  things 
should  be  regarded  according  to  their  weight.  This  is  the  greatest 
day  that  ever  we  shall  see,  and  therefore  we  shall  be  more  affected  with 
this  day  than  with  anything  else.  We  have  slight  thoughts  of  things 
to  come,  and  therefore  they  do  not  work  with  us.  Can  we  expect  such 
a  day,  and  not  spend  a  thought  upon  it  ?  0  Christians  !  look  for  it 
more,  long  for  it  more,  provide  for  it  more. 

1.  Look  for  it,  Phil.  iii.  21  ;  Titus  ii.  13.     Every  time  you  look  up 
to  the  clouds,  remember  you  have  a  Saviour  that  in  time  will  come 
from  thence,  and  call  the  world  to  an  account.     Faith  should  always 
stand  ready  to  meet  him,  as  if  he  were  upon  his  way ;  as  Rebecca  spied 
Isaac  afar  off,  so  doth  faith,  which  is  '  the  evidence  of  things  not  seen/ 
Look  within  the  curtain  of  the  heavens,  and  spy  out  Christ  as  pre 
paring  for  his  coming.      If  he  tarrieth  longer  than  we  expect,  he  is 
'  not  slack,'  2  Peter  iii.  9  ;  but  we  are  hasty.     He  wants  no  affection  to 
us ;  his  '  delights  were  with  the  sons  of  men'  before  they  were  created, 
Prov.  viii.  31  ;  and  certainly,  now  he  is  so  deeply  interested  in  us,  as 
having  bought  us  with  his  blood,  he  desireth  to  enjoy  what  he  hath 
purchased.    It  is  not  want  of  love  keepeth  him  away,  nor  want  of  truth  ; 
God  is  punctual  in  his  promises,  even  to  a  day  :  Exod.  xii.  41,  '  Even  the 
self  same  day/  &c.     If  all  things  were  ready  he  would  come  presently  ; 
therefore  wait  and  look  still :  they  were  not  deceived  that  expected  his 
first  coming  in  the  flesh.    It  was  said,  *  a  virgin  shall  conceive/     Was 
it  not  done  ?     That  God  would  '  bring  his  son  out  of  Egypt.'     Was 
it  not  done  ?     That  he  should  ride  to  Jerusalem  '  upon  the  foal  of  an 
ass  ;'  and  was  it  not  done  ?     Surely  the  God  that  hath  been  faithful 
all  along  hitherto  will  not  fail  at  last. 

2.  Long  for  it.      The  faithful  '  love  his  appearing/  2  Tim.  iv.  8. 
This  is  the  great  day  which  they  long  to  see,  that  they  may  meet  with 
their  beloved,  and  see  him  in  all  his  glory  and  royalty.      They  have 
heard  much  of  Christ,  and  tasted  much  of  Christ,  and  they  love  him 
much,  but  yet  they  have  not  seen  him  ;  they  know  him  by  hearsay,  and 
by  spiritual  experience,  but  never  saw  his  person  :  '  Whom  having  not 
seen  you  love/  &c.    They  have  seen  his  picture  ;  *  crucified  before  their 
eyes,'  Gal.  iii.  1  ;  '  Beholding  as  in  a  glass  the  glory  of  the  Lord/  2 
Cor.  iii.  18  ;  therefore  they  cannot  be  satisfied  till  this  day  corneth 
about.     Oh !  when  shall  it  once  be  ?  *  The  Spirit  in  the  bride  saith, 
Come,'  Eev.  xxii.  17.     Nature  saith  not  Come,  but  Tarry  still.     If  it 
might  go  by  voices  whether  Christ  should  come,  yea  or  no,  carnal  men 
would  never  give  their  voice  this  way.    The  language  of  corrupt  nature 
is,  '  Depart/  Job  xxi.  14.     Carnal  men  are  of  the  devil's  mind  :  *  Art 
thou  come  to  torment  us  before  our  time  ? '  Mat.  viii. ;  they  cannot  en 
dure  to  hear  of  it ;  but  *  Come,  0  come  !'  saith  grace.     This  day  we 
have  cause  to  long  for,  not  only  upon  Christ's  account,  but  our  own : 
it  is  the  day  of  our  perfection  as  well  as  Christ's  royalty.     Now  every 
thing  tendeth  to  its  perfect  state,  so  doth  a  Christian ;  then  there  is 


218  AN  EXPOSITION,  WITH  NOTES,  [VER.  6. 

perfect  holiness  and  perfect  freedom.  We  never  find  Christ  a  Saviour 
to  the  uttermost  till  then  ;  to  the  glorified  spirits  he  is  but  a  Saviour  in 
part,  some  fruit  of  sin  is  continued  upon  the  body  ;  but  then  body  and 
soul  are  united  and  perfectly  glorified  to  enjoy  God  in  heaven.  Christ 
then  cometh  to  make  an  end  of  what  he  had  begun.  He  first  came  to 
redeem  our  souls,  and  then  our  bodies  from  corruption  ;  the  body  is  a 
captive  in  the  grave  when  the  soul  is  set  at  liberty  ;  it  is  held  under  the 
power  of  death  till  that  day.  The  butler  was  not  afraid  to  go  before 
Pharaoh,  because  Joseph  told  him  he  should  be  set  at  liberty.  '  Lift  up 
your  heads,'  it  is  a  day  of  redemption,  Luke  xxi.  28.  Christ  cometh 
to  loosen  the  bands  and  shackles  of  death ;  to  think  and  speak  of  that  day 
with  horror  doth  ill  become  him  that  looketh  for  such  great  privileges. 
3.  Provide  for  that  day.  It  is  called  *  the  great  and  notable  day 
of  the  Lord/  Acts  ii.  20.  It  should  be  the  whole  employment  of  our 
lives  to  prepare  for  it ;  but  how  shall  we  provide  for  that  day  ?  I 
answer — By  making  peace  with  God  in  and  by  Jesus  Christ.  When 
Jacob  heard  that  Esau  was  coming  with  a  great  power  and  force,  he 
sendeth  to  make  peace  with  him.  We  hear  of  a  great  day  coming, 
when  '  the  Lord  shall  descend  from  heaven  with  a  shout,  and  all  his 
holy  angels  with  him/  (1.)  Let  us  compromise  all  differences  be 
tween  us  and  him.  We  are  advised  so  to  do  :  Luke  xiv.  32,  '  While 
he  is  yet  a  great  way  off,  he  sendeth  an  embassage,  and  desireth  con 
ditions  of  peace.'  We  need  not  send  to  the  Lord ;  God  maketh  the 
offer  to  us :  let  us  lay  down  the  weapons  of  our  defiance,  and  accept 
of  the  terms  proposed.  (2.)  If  you  would  provide  for  this  day,  clear 
up  your  union  with  Jesus  Christ ;  he  is  the  judge,  and  *  there  is  no 
condemnation  to  them  that  are  in  Christ,'  Bom.  viii.  1.  Will  the 
head  condemn  his  own  members  ?  If  we  '  abide  in  him/  we  shall  be 
able  to  look  him  in  the  face ;  '  we  shall  have  boldness  in  that  day/  1 
John  ii.  28.  Then,  though  it  be  a  great  day,  it  will  not  be  a  terrible 
day  to  us.  (3.)  Frequent  communion  with  him  at  the  throne  of 
grace.  When  familiar  friends  meet  together  after  a  long  absence, 
what  a  sweet  interview  is  there !  what  mutual  embraces  and  endear 
ments  pass  between  them !  So  acquaint  yourselves  with  Christ  afore- 
hand,  Job  xxii.  Common  acquaintance  with  him  in  external  worship 
will  not  serve  the  turn  :  Luke  xiii.  26,  '  We  have  eaten  and  drunk  in 
thy  presence,  and  heard  thee  in  our  streets ; '  and  yet  Christ  saith,  '  I 
know  you  not.'  There  must  be  a  holy  intimacy  and  sweet  experience 
of  him ;  you  must  know  him  in  the  Spirit.  (4.)  By  holy  conver 
sation,  both  as  to  the  matter  and  end  of  it ;  for  the  great  end  of  this 
day  is  that  grace  may  be  glorious.  Other  things  are  honoured  in  the 
world,  as  power,  and  strength,  and  cunning,  and  civil  endowments, 
but  then  eminence  in  grace  cometh  to  be  crowned  :  2  Peter  iii.  11, 
*  We  that  look  for  such  things,  what  manner  of  persons  ought  we  to 
be  in  all  holiness  and  godliness  of  conversation  ?  '  There  are  two 
words  there  used,  holiness  and  godliness :  the  one  relateth  to  the 
matter  of  our  actions,  that  we  should  do  things  good,  and  just,  and 
pure ;  the  other,  to  our  end  and  aim.  We  must  do  all  this  as  in 
and  to  the  Lord,  making  him  the  supreme  end  of  all  that  we  do.  (5.) 
We  may  press  you  to  heavenliness  in  your  choice.  Where  lieth  your 
treasure  ?  If  the  enjoyment  of  the  world  be  your  chief est  good,  that 


VER.  7.]  UPON  THE  EPISTLE  OF  JUDE.  219 

will  be  of  no  use  to  you  in  that  day ;  in  a  disdain  to  our  choice,  all 
worldly  things  are  burnt  before  our  eyes ;  but  if  your  happiness  lieth 
in  heaven,  thither  you  are  going  to  take  full  possession  of  it.  At  the 
last  day  wicked  men  cannot  murmur  ;  God's  judgments  are  but  their 
own  choice.  If  the  goats  be  placed  on  the  left  hand  and  the  sheep 
on  the  right,  it  is  but  according  to  their  preposterous  affections  here 
in  the  world :  Prov.  iii.  16,  '  Length  of  days  are  in  her  right  hand, 
and  in  her  left  hand  riches  and  honour.'  Eternity  is  the  right- 
hand  blessing.  Now,  if  you  despise  a  blessed  eternity  in  compa 
rison  of  those  left-hand  blessings,  riches  and  honour,  no  wonder  that 
your  own  measure  is  recompensed  into  your  bosoms.  (6.)  Love  the 
brethren.  This  is  the  great  day  when  all  the  saints  meet  together, 
and  how  can  we  expect  to  meet  them  with  comfort  if  we  should 
not  love  them  ?  1  John  iv.  16,  17,  *  That  we  shall  have  boldness,' 
&c.  It  will  be  a  joyful  meeting  when  those  whom  we  have  loved, 
prayed  for,  fasted  with,  and  (if  necessity  did  require)  relieved,  shall 
then  be  found  in  such  esteem  and  honour.  (7.)  Mercifulness  to  the 
poor ;  see  Mat.  xxv.  35,  36,  with  42  and  43.  Christ  hath  told  us  afore- 
hand  what  questions  he  will  ask  when  he  cometh — Have  you  fed  ? 
Have  you  visited  ?  Have  you  clothed  ?  &c.  It  is  good  that  we  should 
be  prepared  with  an  answer.  (8.)  Faithfulness  in  God's  ordinances, 
and  the  matters  of  his  house.  Our  Lord  is  gone,  but  he  will  come  again 
to  take  an  account  how  matters  have  been  managed  during  his  absence. 
The  usual  period  which  is  fixed  to  ordinances  is  the  Lord's  coming  to 
judgment :  1  Cor.  xi.  26,  *  Ye  do  show  forth  the  Lord's  death  till  he 
come  ; '  and  1  Tim.  vi.  14,  *  Kept  his  commandment  without  spot  until 
the  appearing  of  the  Lord  Jesus  Christ.'  He  hath  left  his  ordinances 
in  his  church  as  a  pledge  of  his  coming,  and  to  keep  the  great  pro 
mise  still  afoot ;  therefore  above  all  things  they  should  be  kept  pure 
and  uncorrupt. 

Ver.  7.  Even  as  Sodom  and  Gomorrah,  and  the  cities  about  them,  in 
like  manner,  giving  themselves  over  to  fornication,  and  going  after 
strange  flesh,  are  set  forth  for  an  example,  suffering  the  vengeance  of 
eternal  fire. 

In  this  verse  is  the  third  example,  fitly  suited  to  the  former :  the 
angels  had  the  blessings  of  heaven,  the  Israelites  of  the  church,  and 
Sodom  of  the  world.  But  the  angels  upon  their  apostasy  lost  heaven  ; 
the  murmuring  Israelites  were  shut  out  of  Canaan ;  and  the  Sodomites 
were,  together  with  their  fruitful  soil  and  pleasant  land,  destroyed. 
You  see  heaven -mercies,  and  church-mercies,  and  world-mercies,  are 
all  forfeited  by  the  creatures'  ingratitude.  This  last  instance  is  pro 
pounded  as  the  first  part  of  a  similitude,  the  reddition  of  which  is  in 
the  next  verse.  In  the  words  observe  :— 

1.  The  places  or  people  judged.  Sodom  and  Gomorrah,  and 
the  cities  round  about  them,  in  like  manner.  Those  two  cities  are 
only  mentioned  here,  as  also  Gen.  xix.  24,  because  the  principal ; 
in  Hosea  xi.  8,  two  others  are  only  mentioned,  Admah  and  Ze- 
boim ;  but  Deut.  xxix.  23,  all  four  are  mentioned,  '  The  whole 
land  is  brimstone,  salt,  and  burning,  like  the  overthrow  of  Sodom  and 
Gomorrah,  Admah  and  Zeboim,  which  the  Lord  overthrew  in  his 
anger  and  in  his  wrath.'  Now  the  cities  are  mentioned  rather  than 


220  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  7. 

the  persons,  to  note  the  utter  destruction  of  the  places,  together  with 
the  inhabitants ;  for  that  clause,  the  cities  about  them  in  like  manner, 
in  the  original,  TOV  O/JLOLOV  TOVTOLS  rpoirov,  the  word  for  them  is  in  the 
masculine  gender,  whereas  cities,  the  next  antecedent,  is  in  the  femi 
nine  ;  therefore  some  refer  it  to  the  remote  antecedent :  the  angels 
and  Israelites,  as  they  were  punished,  so  Sodom  and  those  cities  in 
like  manner.  So  Junius ;  but  I  suppose,  because  cities  doth  not  only 
imply  the  places,  but  the  inhabitants,  therefore  the  masculine  gender 
was  used  by  the  apostle. 

2.  Their  sin  is  specified,  giving  themselves  over  to  fornication,  and 
going  after  strange  flesh.     Here  are  two  great  sins  charged  upon  them. 
(1.)  The  first  is,  giving  themselves  over  to  fornication,  e/cTropvevcrao-ai, 
the  word  is  unusual,  and  therefore  diversely  rendered.     One  trans 
lation,  defile  themselves  with  fornication,  the  Vulgar,  exfornicatce,  as 
noting  the  strangeness  and  abominableness  of  their  lust ;  but  that  is 
implied  in  the  next  expression.     Our  translation  fitly  rendereth  it  by 
such  a  phrase  as  signifieth  their  excess  and  vehement  addictedness  to 
unclean  practices.     (2.)  The  next  sin  is,  going  after  strange  flesh.     It 
is  a  modest  and  covert  expression,  implying  their  monstrous  and 
unlawful  lusts,  contrary  to  the  course  and  institution  of  nature,  a 
filthiness   scarce  to   be   named,  from  them  called  Sodomies.     The 
apostle  Paul  expresseth  it  thus :  Horn.  i.  27,  '  Leaving  the  natural 
use  of  the  woman,  they  burned  in  their  lust  one  toward  another,  men 
with  men  working  that  which  is  unseemly.'     It  is  called  here  strange 
flesh,  crapicos  erepas,  *  other  flesh/  as  being  other  than  what  nature 
hath  appointed,  or  because  it  is  impossible  that  man  and  man  in  that 
execrable  act  should  make  '  one  flesh,'  as  man  and  woman  do.     (3.) 
Their  judgment  is  set  down,  suffering  the  vengeance  of  eternal  flre. 
Sodom,  we  know,  and  the  cities  round  about  it,  were  consumed  by  fire 
and  brimstone  rained  down  from  heaven,  which,  though  a  dreadful, 
was  but  a  temporal  fire :  in  what  sense  doth  the  apostle  call  it  here 
*  eternal  fire  '  ?     Some,  to  mollify  the  seeming  austerity  of  the  phrase, 
read  thus,  were  made  an  example  of  eternal  fire,  suffering  vengeance, 
that  is,  in  that  judgment  which  was  executed  upon  them,  God  would 
give  the  world  a  type  and  figure  of  hell.     Others  by  eternal  fire  under 
stand  the  duration  of  the  effects  of  the  first  temporal  punishment,  the 
soil  thereabout  wearing  the  marks  of  God's  curse  to  this  day.     Others, 
not  much  differing  from  the  former,  by  eternal  fire  understand  an 
utter  destruction,  and  labour  to  evince  it  from  the  use  of  the  phrase 
in  a  like  sense,  and  the  parallel  place  in  Peter :  2  Peter  ii.  6,  '  He 
turned  the  cities  of  Sodom  and  Gomorrah  into  ashes,  and  condemned 
them  with  an  overthrow,'  that  is,  utterly  destroyed  them.     But  why 
we  need  to  be  so  tender  I  know  not,  the  Sodomites  being  generally  repre 
sented  as  men  under  everlasting  judgment,  Mat.  xi.  24,  and  the  tem 
poral  judgment  making  way  for  eternal,  though  as  to  the  state  of 
particular  persons  we  judge  not.     See  Rivet  in  Gen.,  Exercit.  97,  p.  474. 

3.  Here  is  the  end  and  aim  of  the  judgment,  are  set  forth  for  an 
example,  that  is,  to  be  a  notable  document  and  instruction  to  the  world 
to  keep  them  under  the  law  of  God  ;  and  therefore  everywhere  in  the 
prophetic  threatenings  of  the  word  is  this  instance  alluded  unto. 

The  words  are  explained,  but  how  shall  we  accommodate  them  to 


VER.  7.]  UPON  THE  EPISTLE  OF  JUDE.  221 

the  apostle's  purpose  ?  I  answer — Very  well ;  there  is  a  fit  corre 
spondency  between  the  case  in  hand  and  this  example  ;  the  Sodomites 
went  after  strange  flesh,  and  these  apostates  after  strange  opinions. 
These  errors  and  opinions  of  theirs  tended  to  sensuality,  and  so  still 
there  is  a  greater  suitableness.  The  school  of  Simon,  the  Nicolaitans, 
the  Gnostics,  did  defile  themselves  with  monstrous  and  abominable 
lust,  as  the  Sodomites  did ;  and  therefore  he  threateneth  them  with  a 
destruction  like  to  that  of  Sodom,  yea,  with  eternal  fire,  figured  thereby ; 
especially  they  having  been  formerly  enlightened  with  some  knowledge 
of  the  truth,  which  the  Sodomites  were  not.  Let  me  now  come  to  the 
observations. 

Obs.  1.  Cities  and  countries  suffer  for  the  evil  of  the  inhabitants,  as 
Sodom  and  Gomorrah  and  the  cities  round  about  them  were  consumed 
with  fire  and  brimstone,  and  turned  into  a  dead  lake.  Original  sin 
brought  on  an  original  curse ;  Adam's  fall  a  curse  upon  the  whole 
earth :  Gen.  iii.  17,  '  Cursed  is  the  ground  for  thy  sake,  thorns  and 
thistles  shall  it  bring  forth  to  thee ;'  and  actual  sins  do  bring  on  an 
actual  curse :  Ps.  cvii.  34,  '  He  turneth  a  pleasant  land  into  saltness, 
for  the  wickedness  of  them  that  dwell  therein.'  A  traitor  forfeits  not 
only  his  life  but  his  goods ;  so  do  we  not  only  forfeit  our  persons,  but 
all  our  comforts  into  God's  hands ;  and  it  is  but  fit  that  the  earth 
should  be  to  us,  after  all  our  labours,  what  we  are  to  God  after  all  his 
husbandry  bestowed  upon  us ;  we  are  barren  of  good  fruits  as  to  God, 
and  so  justly  may  the  land  be  to  us.  I  remember  the  apostle  saith, 
*  The  creature  was  made  subject  to  vanity,'  ov%  efcovaa,  'not  willingly/ 
Rom.  viii.  20  ;  the  creature  hath  only  a  natural  tendency  and  inclina 
tion,  and  that  carries  it  to  its  own  good  ;  we  had  free-will  and  choice, 
but  abused  it,  and  so  brought  ourselves  and  the  creature  under  the 
bondage  and  thraldom  of  corruption ;  so  that  the  earth,  which  was  in 
tended  to  be  a  monument  of  God's  glory,  is  now  in  great  part  a  monu 
ment  of  God's  displeasure  and  our  rebellion.  It  is  observable,  on  the 
contrary  side,  that  the  glorious  times  of  the  gospel  are  expressed  by 
the  restoration  of  the  creatures,  Isa.  xxx.  23-26,  and  Isa.  xi.  6-8.  For 
as  the  condition  of  the  servant  doth  depend  on  the  master,  so  doth  the 
state  of  the  creature  upon  our  conformity  or  disobedience  to  God. 
Well,  then,  avoid  sin,  if  not  in  pity  to  your  poor  souls,  in  pity  to  the 
poor  creatures,  to  your  poor  country  ;  as  David  said,  'What  have  these 
poor  sheep  done?'  So  what  have  the  creatures  done  that  you  kindle 
a  burning  under  their  glory?  See  Jer.  ii.  15-19,  '  The  land  is  laid 
waste,  and  cities  burnt  without  an  inhabitant/  What  is  the  cause  of 
all  this  ?  Even  our  sins  against  the  Lord,  that  a  man  shall  be  the 
ruin  of  his  country  and  native  soil ;  this  should  go  near  to  us ;  shall 
we  turn  this  pleasant  land  into  saltness,  and  lay  these  dwellings  waste, 
these  streets  into  ashes  ?  Carnal  men  are  usually  moved  by  carnal 
arguments,  and  tremble  more  to  hear  of  the  loss  of  their  estates  than 
of  their  souls ;  we  are  startled  to  hear  of  scarcity,  and  famine,  and 
fires,  and  pestilences  ;  all  these  are  the  fruits  of  sin. 

Obs.  2.  Those  cities  were  utterly  destroyed,  and  accordingly  is  the 
destruction  of  Sodom  put  for  an  utter  overthrow.  See  Isa.  xiii.  19, 
Zeph.  ii.  9,  Jer.  xlviii.  18,  Jer.  1.  40,  2  Peter  ii.  6.  Observe  thence, 
that  in  judgments  wicked  men  may  be  brought  to  an  utter  destruction. 


222  AN  EXPOSITION,  WITH  NOTES,  [VER.  7. 

The  synagogue  of  Satan  may  be  utterly  destroyed,  but  not  the  city  of 
God  ;  in  the  saddest  miseries  there  is  hope  of  God's  children,  that  their 
dead  stock  will  bud  and  scent  again:  Zech.  ix.  12, '  Prisoners  of  hope ;' 
the  cutting  off  of  '  root  and  branch'  is  the  judgment  of  the  wicked,  Mai. 
iv.  1.  Their  memorial  may  be  blotted  out,  but  Sion's  cannot.  It  is 
the  design  of  the  enemies  to  extinguish  the  memory  of  the  church ; 
and  many  times,  to  appearance,  there  is  none  left,  yet  out  of  their 
ruins  and  ashes  there  springeth  up  a  new  brood  and  holy  seed  to  God : 
they  are  '  sorely  afflicted,'  Ps.  cxxix.  1,  2 ;  yet  Christ  stands  his  ground; 
they  are  not  wholly  prevailed  over ;  the  church  may  visibly  fail,  but 
not  totally.  Well,  then,  in  the  midst  of  sad  miseries,  bless  God  for  a 
remnant ;  it  may  be  bad,  but  it  is  not  as  Sodom,  Isa.  i.  9.  In  times  of 
general  defection  there  will  be  '  two  or  three  berries  in  the  top  of  the 
uppermost  bough,'  Isa.  xvii.  6.  Some  that  may  continue  the  name  of 
God,  and  survive  the  church's  troubles,  that  may  yet  praise  him. 
Again,  do  not  haunt  with  the  wicked,  and  suffer  your  souls  to  enter 
into  their  secret ;  evil  societies  may  be  absolutely  destroyed,  root  and 
branch.  Sodom  was  '  condemned  with  an  overthrow.'  It  is  seasonable 
advice,  '  Come  out  of  her,  my  people,  lest  you  partake  of  her  plagues,' 
Eev.  xviii.  4.  Babylon,  that  was  a  nest  for  unclean  sinners,  will  be 
made  *  a  cage  for  unclean  birds.' 

Obs.  3.  From  that,  and  the  cities  about  them  in  like  manner,  observe, 
likeness  in  sin  will  involve  us  in  the  same  punishment ;  they  perished, 
and  '  the  other  cities  in  like  manner :'  none  had  safety  but  Lot,  who 
consented  not,  but  grieved  for  these  impurities,  2  Peter  ii.  8.  God's 
wrath  maketh  no  distinction.  Quos  una  impietas  profanavit,  una 
sententia  dejicit,  saith  Ambrose  ;  they  were  found  in  the  same  sin,  and 
therefore  surprised  by  the  same  judgment :  ;  The  destruction  of  the 
transgressors  and  sinners  shall  be  together/  Isa.  i.  28  ;  that  is,  the 
one  as  well  as  the  other,  by  what  names  or  titles  soever  distinguished. 
Why  ?  I  answer — Fellowship  in  evil  can  neither  excuse  sin  nor  keep 
off  wrath.  It  cannot  excuse  sin  ;  nothing  more  usual  than  for  men  to 
say,  they  do  as  others  do  ;  if  you  do  as  others  do,  you  shall  suffer  as 
others  do :  example  doth  not  lessen  sin,  but  increase  it,  partly  because 
their  own  act  is  an  approbation  of  the  act  of  others  ;  imitation  is  a 
post  constat,  and  so,  besides  your  own  guilt,  you  are  guilty  of  their 
sins  that  sinned  before  ;  partly  because  it  is  hard  to  sin  against  ex 
ample,  but  we  sin  against  conscience,  we  allowing  that  in  ourselves 
which  we  formerly  condemned  in  another  ;  partly  because  it  is  a  sin 
against  warning ;  to  stumble  at  the  stone  at  which  we  see  others  stum 
ble  is  an  error  and  without  excuse.  Say  not,  then,  it  is  the  fashion 
and  guise,  how  can  we  do  otherwise  ?  1  Be  not  conformed  to  the 
fashions  of  this  world ;  you  should  be  like  Lot,  chaste  in  Sodom,  or 
like  those  Christians  that  were  godly  in  Nero's  court.  Again,  it  doth 
not  keep  off  wrath  ;  multitudes  and  single  persons  are  all  one  to  aveng 
ing  justice ;  the  devouring  burning  of  God's  wrath  can  break  through 
briars  and  thorns.  It  is  said,  Prov.  xi.  21,  '  Though  hand  join  in 
hand,  the  wicked  shall  not  be  unpunished.'  Confederations  and  soci 
eties  in  evil  are  as  nothing  to  the  power  of  God,  though  sometimes  the 
sons  of  Zeruiah,  powerful  oppressors,  with  their  combined  interests, 

1  '  Non  ego  sum  ambitiosus,  sed  nemo  aliter  Komse  vivere  potest,'  &c. 


VER.  7.]  UPON  THE  EPISTLE  OF  JUDE.  223 

may  be  too  hard  for  men.  Well,  then,  learn  to  live  by  rule  and  not  by 
example,  and  propose  the  sins  of  others  to  your  grief,  not  imitation  : 
4  Have  no  fellowship  with  the  unfruitful  works  of  darkness,  but  reprove 
them  rather,'  Eph.  v. ;  their  practice  will  never  afford  you  excuse  nor 
exemption.  Your  duty  is  to  be  good  in  a  wicked  age,  fresh,  like  fish 
in  the  salt  water.  '  Follow  not  a  multitude  to  do  evil/  wickedness  is 
never  the  less  odious  because  it  is  more  common  ;  it  is  not  safe  always 
to  keep  the  road ;  the  bad  way  is  known  by  the  breadth  of  it,  and  the 
much  company  in  it,  Mat.  vii.  13.  To  walk  with  God  is  praiseworthy, 
though  none  do  it  besides  thyself ;  and  to  walk  with  men  in  the  way 
of  sin  is  dangerous,  though  millions  do  it  besides  thee. 

Obs.  4.  Again,  from  that,  and  the  cities  about  them  in  like  manner. 
The  lesser  cities  imitated  the  greater ;  Admah  and  Zeboim  followed 
the  example  of  Sodom  and  Gomorrah.  An  error  in  the  first  concoc 
tion  is  seldom  mended  in  the  second ;  if  sin  pass  the  heads  and  chiefs 
of  the  people,  it  is  taken  up  by  others  under  their  command.  When 
the  first  sheet  is  done  off,  others  are  printed  by  the  same  stamps. 
Magistrates  are  public  fountains  of  good  or  evil  to  the  people  over 
whom  they  are  set.  If  they  be  cold  and  careless  in  the  worship  of 
God,  given  to  contempt  of  the  ministry,  enemies  to  reformation,  it  will 
be  generally  taken  up  as  a  fashion  by  others.  When  '  the  head  is  sick, 
the  whole  heart  is  faint,'  Isa.  i.  5.  Diodorus  Siculus  telleth  us  of  a 
people  in  Ethiopia,  that  if  their  kings  halted,  they  would  maim  them 
selves  that  they  might  halt  likewise ;  if  they  wanted  an  eye,  in  a  fool 
ish  imitation  they  would  make  themselves  blind,  that  they  might  com 
ply  even  with  the  defects  and  diseases  of  their  princes.  The  vices  of 
them  in  place  and  power  are  authorised  by  their  example  and  pass  for 
virtues ;  if  they  be  slight  in  the  use  of  ordinances,  it  will  be  taken  up 
as  a  piece  of  religion  by  inferiors  to  be  so  too. 

Obs.  5.  From  the  first  crime  here  specified,  giving  themselves  over 
to  fornication,  that  adulterous  uncleanness  doth  much  displease  God. 
When  they  were  given  over  to  fornication  they  were  given  over  to 
judgment.  (1.)  This  is  a  sin  that  doth  not  only  defile  the 
soul  but  the  body :  1  Cor.  vi.  18,  *  Every  sin  that  a  man  doth 
is  without  the  body,  but  he  that  committeth  fornication  sinneth 
against  his  own  body/  Most  other  sins  imply  an  injury  done  to 
others,  to  God  or  our  neighbour.  This  more  directly  an  injury  to 
ourselves,  to  our  own  bodies.  It  is  a  wrong  to  the  body,  considered 
either  as  our  '  vessel/  1  Thes.  iv.  4,  or  as  '  the  temple  of  the  Holy 
Ghost/  1  Cor.  vi.  19.  If  you  consider  it  as  our  vessel  or  instrument 
for  natural  uses,  you  wrong  it  by  uncleanness — namely,  as  it  destroyeth 
the  health  of  the  body,  quencheth  the  vigour  of  it,  and  blasteth  the 
beauty,  and  so  it  is  self-murder.  If  you  consider  it  as  the  temple  of  the 
Holy  Ghost,  it  is  a  dishonour  to  the  body  to  make  it  a  channel  for  lust 
to  pass  through.  Shall  we  make  a  sty  of  a  temple  ?  abuse  that  to 
so  vile  a  purpose  which  the  Holy  Ghost  hath  chosen  to  dwell  in,  to 
plant  it  into  Christ  as  a  part  of  his  mystical  body,  to  use  it  as  an  instru 
ment  in  God's  service,  and  finally  to  raise  it  out  of  the  grave,  and  con 
form  it  to  Christ's  glorious  body  ?  The  dignity  of  the  body  well  con 
sidered  is  a  great  preservative  against  lust.  (2.)  It  brawneth  the  soul ; 
the  softness  of  all  sensual  pleasures  hardeneth  the  heart,  but  this  sin, 


224  AN  EXPOSITION,  WITH  NOTES,  [VER.  7. 

being  the  consummate  act  of  sensuality,  much  more:  Hosea  iv.  11, 
*  Whoredom  and  wine  take  away  the  heart.'  These  two  are  mentioned 
because  usually  they  go  together,  and  both  take  away  the  heart,  besot 
the  conscience,  take  away  the  tenderness  of  the  affections.  So  that  men 
are  not  ashamed  of  sin,  insensible  of  danger,  and  unfit  for  duty,  and  so  grow 
sapless,  careless,  senseless.  (3.)  Next  to  the  body  and  soul  there  is  the 
name,  now  it  blotteth  the  name:  Prov.  vi.  33,  'A  wound  and  a  dishonour 
shall  he  get,  and  a  reproach  that  shall  not  be  wiped  off.'  Sensual 
wickedness  is  most  disgraceful,  as  having  turpitude  in  it,  and  being 
sooner  discerned  than  spiritual.  (4.)  It  blasteth  the  estate  :  Heb.  xiii. 
4,  'Whoremongers  and  adulterers  God  will  judge;'  he  will  judge 
others,  but  surely  these,  and  that  remarkably  in  this  life.  (5.)  This 
doth  exceedingly  pervert  the  order  of  human  societies ;  Solomon 
maketh  it  worse  than  theft,  Prov.  vi.  29-32.  A  thief  stealeth  out  of 
necessity,  but  here  is  no  cogent  necessity  ;  the  loss  here  is  not  reparable, 
as  that  which  is  made  by  theft.  It  bringeth  in  great  confusion,  in 
families,  &c.,  therefore  adultery  under  the  law  was  punished  by  death, 
which  theft  was  not.  (6.)  It  is  a  sin  usually  accompanied  with  im- 
penitency — namely,  as  it  weareth  out  remorse,  and  every  spark  of  good 
conscience.  Bead  those  cutting  places :  Prov.  xxii.  14,  '  The  mouth  of  a 
strange  woman  is  a  deep  pit,  and  he  that  is  abhorred  of  the  Lord  shall 
fall  therein  ; '  so  Prov.  ii.  19, '  None  that  go  unto  her  return  again  ;  nor 
do  they  take  hold  of  the  ways  of  life/  So  see  Eccles.  vii.  26-28.  It 
is  a  sin  into  which  God  useth  to  give  over  reprobates.  Solomon  saith 
he  knew  but  one  returning.  Well,  then,  be  not  drunk  with  the  wine 
of  Sodom,  and  do  not  squeeze  out  the  clusters  of  Gomorrah.  Whore 
dom  is  a  deep  ditch  or  gulf,  wherein  those  that  are  abhorred  of  the 
Lord  are  suffered  to  fall.  Beware  of  all  tendings  that  way ;  do  not 
soak  and  steep  the  soul  in  pleasures  ;  take  heed  of  effeminacy,  paXa/cot, : 
1  The  soft  or  effeminate  shall  not  enter  into  the  kingdom  of  God,'  1  Cor. 
vi.  9.  Beware  of  lustful  glances,  Mat.  v.  28,  of  rolling  the  fancy 
upon  undone l  objects ;  heart  defilement  maketh  way  for  corporal ; 
lust  beginneth  in  wanton  eyes  many  times,  and  it  is  fed  by  a  delicacy 
and  unworthy  softness.  Guard  the  senses,  cut  off'  the  provisions  of 
the  flesh,  avoid  occasions,  be  employed.  Again,  if  you  have  stumbled 
into  this  deep  ditch,  repent  the  more  speedily,  the  more  seriously  ;  the 
case  is  sad,  but  not  altogether  desperate.  We  read  of  a  possibility  for 
publicans  and  harlots  entering  into  the  kingdom  of  God.  Bewail  your 
estate  as  David  doth,  Ps.  li.  His  adultery  left  a  stain  upon  him  : 
'  Except  in  the  matter  of  Uriah/  &c.  Job  saith,  '  It  is  a  fire  that  con- 
sumeth  to  destruction,  and  will  root  out  all  your  increase/  Job  xxxi. 
12  ;  therefore  quench  it  the  sooner,  &c. 

Obs.  6.  Again,  from  the  other  sin,  and  going  after  strange  flesh, 
observe,  sin  is  never  at  a  stay ;  first,  uncleanness,  and  then  given  over 
to  uncleanness,  and  then  strange  flesh.  When  a  stone  runneth  down 
hill  it  stayeth  not  till  it  cometh  to  the  bottom  ;  a  filthy  sinner  is  grow 
ing  more  filthy  still,  until  he  hath  outgrown  the  heart  of  a  man,  as  the 
Sodomites  did,  '  men  with  men  working  that  which  is  unseemly/  a  sin 
which  none  but  a  devil  in  the  likeness  of  a  man  would  commit,  a  sin 
that  hath  filthiness  enough  in  it  to  defile  the  tongue  that  speaketh  of 

1  Qu.  '  unclean  '  ? — ED. 


VER.  7.]  UPON  THE  EPISTLE  OF  JUDE.  225 

it.  Well,  then,  here  is  a  glass  wherein  to  see  the  wickedness  of  our  na 
tures.  Who  would  think  reason  should  invent  so  horrid  an  act  ?  Rom. 
i.  27.  They  had  no  more  original  corruption  than  thou  and  I  have. 
If  God  remove  the  bridle,  whither  shall  we  run  ?  Let  wicked  men  con 
sider  hence  how  foolishly  they  promise  themselves  immunity  from 
drunkenness,  adultery,  or  any  gross  wickedness.  Caution  any  of  them 
against  those  things.  No,  I  warrant  you,  say  they  ;  do  you  think  I  am 
such  a  wretch  ?  '  Is  thy  servant  a  dog  ?  '  2  Kings  viii.  13.  • 

Obs.  7.  From  that,  the  vengeance  of  eternal  fire.  The  wicked 
Sodomites  were  not  only  burnt  up  by  that  temporal  judgment,  but 
cast  into  hell,  which  is  here  called  '  eternal  fire.'  Hell  is  set  forth  by 
two  notions :  *  A  worm  that  never  dieth,  and  a  fire  that  never  goeth 
out/  Mark  ix.  44.  In  both  which  expressions  there  is  an  allusion  to 
the  worms  that  breed  in  dead  bodies,  and  the  fire  wherewith  they  were 
wont  to  burn  their  dead  in  former  times ;  and  the  one  implieth  the 
worm  of  conscience,  the  other  the  fire  of  God's  wrath. 

1.  The  worm  is  bred  in  the  body  itself,  and  therefore  fitly  repre- 
senteth  the  gnawings  of  conscience.     The  worm  of  conscience  con- 
sisteth  in  three  things,     There  is  memoria  prceteritorum,  sensus  prce- 
sentium,  et  metus  futurorum.     First,  Conscience  wdrketh  on  what  is 
past,  the  remembrance  of  their  former  enjoyments  and  past  pleasures  : 
Luke  xvi.  25,  '  Son,  remember  that  thou  in  thy  lifetime,'  &c.     So  of 
time  wasted,  opportunities  of  grace  slighted,  the  folly  of  their  own 
choice,  &c.,  all  which  are  sad  reflections  to  them.     Secondly,  There  is 
a  sense  of  the  present  pain.     Here  when  they  were  corrected  they  were 
senseless,  like  stocks  and  stones;  but  then,  there  being  nothing  to 
mitigate  their  grief  or  beguile  the  sense  of  it,  no  carnal  pleasures 
wherein  to  steep  conscience,  there  must  needs  be  sense  and  feeling, 
joined  with  a  bitter  discontent  at  their  condition.     Thirdly,  For  the 
future  their  condition  is  hopeless  ;  despair  is  one  ingredient  into  their 
torment :  Heb.  x.  27,  i  There  remaineth  nothing  but  a  fearful  looking 
for  the  fiery  indignation  of  the  Lord.'     Thus  for  the  worm: 

2.  The  next  notion  is  that  of  the  text,  fire,  or  the  wrath  of  God 
transacted  upon  them.     In  the  sufferings  of  the  damned  God  hath  an 
immediate  hand,  Heb.  x.  31  ;  no  creature  is  strong  enough  to  convey 
all  his  wrath.     In  bearing  this  wrath,  the  capacity  of  the  creature  is 
enlarged  to  the  uttermost ;  and  in  their  punishment  God  sets  himself  a- 
work  to  '  show  the  glory  of  his  strength/  Rom.  ix.  22.     He  upholdeth 
the  creature  with  one  hand,  and  punisheth  it  with  the  other ;  if  his 
anger  be  but  *  kindled  a  little/  and  a  spark  of  it  fly  into  the  con 
science,  the  poor  creature  is  at  his  wits'  end :  but  how  dreadful  will 
their  portion  be  against  whom  he  '  stirreth  Up  all  his  wrath?'  Ps. 
Ixxviii.  38.     The  human  nature  of  the  Lord  Christ  in  a  just  abhor- 
rency  recoiled  when  he  was  to  taste  of  this  cup.     We,  that  cannot 
endure  the  gripes  of  the  cholic,  the  torment  of  the  stone,  the  pain  of 
the  rack,  '  how  shall  we  dwell  with  devouring  burnings  ?'  and  all  this 
is  for  ever.     As  our  obligations  to  God  are  infinite,  and  as  we  turn 
back  upon  eternal  happiness  offered  in  the  gospel,  and  as  the  majesty 
offended  by  sin  is  infinite,  so  that  we  cannot  restore  the  honour  to 
God  which  we  have  taken  away,  therefore  by  just  reason  is   our 
punishment  eternal.     In  the  other  world  men  are  in  their  final  estate ; 

VOL.  v.  p 


226  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  7. 

the  fuel  continueth  for  ever,  the  creature  is  not  abolished,  and  the  fire 
continueth  for  ever,  the  breath  of  the  living  Lord  still  keepeth  the 
flame  burning.  We  think  a  prayer  long,  a  sermon  long ;  what  will 
hell  be  ?  In  the  night,  if  we  cannot  sleep,  we  count  the  hours,  and 
every  minute  seems  tedious.  Oh  !  what  will  they  do  that  are  '  tor 
mented  night  and  day  for  ever  and  ever'  ?  Rev.  xx.  10.  Now  this  is 
the  portion  of  all  that  forget  God.  Oh  !  who  would  run  this  hazard 
for  a  little  temporal  satisfaction  ?  The  scourges  of  conscience  that  we 
meet  with  here  are  too  great  price  for  the  short  pleasures  of  a  brutish 
lust,  much  more  'the  worm  that  never  dieth,  the  fire  that  shall 
never  be  quenched.' 

Obs.  8.  There  is  one  note  more,  and  that  is  from  that  clause,  are  set 
forth  for  an  example.  Observe  thence,  that  Sodom's  destruction  is 
the  world's  great  example.  Both  Peter  and  Jude  show  that  this  was 
the  end  of  God's  judgments  upon  Sodom,  that  they  might  be  '  an 
example  to  all  that  live  ungodly.' 

You  will  say,  What  have  we  to  do  with  Sodom  ?  their  sins  being  so 
unnatural,  their  judgments  so  unusual.  (1.)  As  to  their  sins,  I  inquire, 
Are  there  none  of  Sodom's  sins  amongst  us  ?  If  not  '  going  after 
strange  flesh,'  yet  'fornication;'  if  not  fornication,  yet  'pride  and 
idleness,  and  fulness  of  bread?'  I  say  again,  though  our  sins  be  not 
so  great  in  themselves,  yet  by  necessary  circumstance  and  aggravation, 
they  may  be  greater ;  as  impenitency,  unbelief,  abuse  and  neglect  of 
the  gospel,  despising  the  offers  of  grace.  The  grossest  sins  against 
the  law  are  not  so  great  as  sins  against  the  gospel :  Mat.  xi.  24,  '  It 
sliall  be  more  tolerable  for  Sodom,'  &c.  We  sin  against  more  light, 
more  love,  &c.  (2.)  As  to  the  judgments,  though  God  doth  not  now- 
a-days  smite  a  country  writh  judgments  immediately  from  heaven,  or 
make  it  utterly  unuseful,  as  he  did  Sodom,  yet  his  displeasure  is  no 
less  against  sin ;  and  if  not  the  same,  a  like  judgment,  one  very 
grievous,  may  come  upon  us. 

This  being  premised,  let  us  come  to  open  this  example,  in  which 
these  three  things  are  considerable : — (1.)  The  state  of  Sodom;  (2.) 
The  sins  of  Sodom ;  (3.)  The  judgment.  The  first  will  show  you 
God's  mercy ;  the  second,  their  guilt ;  the  third,  God's  justice.  Usually 
these  three  follow  one  another ;  great  mercies  make  way  for  great  sins, 
and  great  sins  for  great  judgments. 

1.  I  begin  with  the  state  of  Sodom.  There — (1.)  The  quality  of  the 
place.  There  were  sundry  goodly  cities,  of  which  Sodom  was  the  prin 
cipal,  fairly  situated  in  the  plain  of  Jordan,  full  of  people,  and  well 
supplied  with  corn,  wine,  oil,  and  all  earthly  contentments.  It  is  said, 
Gen.  xiii.  10,  '  Sodom  was  pleasant,  and  as  the  garden  of  the  Lord.' 
And  yet  afterwards  this  was  the  place  which  was  the  scene  of  so  much 
wrath  and  utter  desolation.  What  may  the  world  learn  from  hence  ? 
That  we  must  give  an  account  for  common  mercies.  God  reckoned 
with  the  servant  that  had  but  one  talent,  Mat.  xxv.  The  world  is  a 
place  of  trial,  all  men  have  a  trust  committed  to  them.  The  talents 
of  the  heathens  were  'fruitful  seasons,  food  and  gladness,'  Acts 
xiv.  17.  God,  that  never  left  himself  d/jidprvpov,  '  without  a  wit 
ness,'  hath  left  us  dva7ro\oyijrovs,  * without  excuse:'  a  plentiful 
soil  doth  not  argue  a  good  people,  but  a  good  God.  Sodom  was 


VER.  7.]  UPON  THE  EPISTLE  OF  JUDE.  227 

pleasantly  and  richly  situated.  If  we  bad  nothing  else  to  answer  for 
but  an  island  of  blessings,  how  poorly  have  we  discharged  this  trust  ? 
(2.)  Take  notice  of  their  late  deliverance.  Four  kings  made  war 
upon  them,  by  whom  they  were  carried  captive,  arid  rescued  by 
Abraham,  Gen.  xiv.  15,  16.  Deliverances  from  war  and.  captivity 
leave  a  great  engagement.  When  God  hath  once  spared  us,  if  we 
repent  not,  the  next  turn  is  utter  destruction.  Deliverances,  if  not 
improved,  are  but  reprievals  ;  we  are  not  so  much  preserved,  as 
reserved  to  a  greater  misery  ;  hoisted  up  that  our  fall  may  be  the 
more  dreadful,  snatched  out  of  one  misery  that  we  may  be  cast  into 
a  worse.  Oh !  what  have  we  to  answer  for  our  late  deliverances ! 
Sodom  was  but  once  saved  in  war,  we  many  times.  It  is  to  be 
feared  that  passage  recordeth  our  doom,  Ps.  cvi.  43,  '  Many  times  did 
he  deliver  them,  but  they  provoked  him  by  their  counsel,  and  were 
brought  low  for  their  iniquity.'  Deliverances  not  improved  are 
pledges  of  certain  ruin.  (3.)  God's  patience  in  bearing  with  them. 
Sodom  for  a  long  time  slept  quietly  in  its  sins  unmolested,  undis 
turbed.  '  The  sins  of  Sodom  cry  to  me.'1  The  Lord  proffered  Abraham, 
if  there  were  but  ten  righteous  persons  found  there,  he  would  spare 
the  cities.  In  four  cities  not  ten  righteous  persons  !  God  is  silent  as 
long  as  their  sins  would  let  him  be  quiet ;  but  then,  when  he  could  no 
longer  bear,  he  goeth  down  to  take  vengeance.  How  long  doth  the 
Lord  protract  the  ruin  of  these  wicked  cities  ?  '  Justice  is  his  strange 
work/  but  it  is  his  work ;  mercy  does  much  with  God,  but  not  all ; 
justice  must  be  heard,  especially  when  it  pleadeth  on  behalf  of  abused 
mercy.  God,  that  would  spare  the  sinner,  yet  hateth  the  sin.  When  a 
people  do  nothing  but  weary  justice  and  abuse  mercy,  '  the  Lord  will 
rain  from  the  Lord,'  &c.,2  Gen.  xix.  24.  Christ  will  interpose  for  such 
a  people's  destruction ;  heaven  will  rain  down  hell  upon  a  people  so 
obstinately  wicked.  The  Lord  is  gracious,  but  not  senseless.  As  he 
will  not  always  contend,  so  not  always  forbear.  (4.)  Lot's  admoni 
tion  ;  it  seemeth  he  frequently  reproved  them,  and  therefore  do  they 
scorn  him :  Gen.  xix.  9,  '  This  one  fellow  came  to  sojourn  amongst  us, 
and  he  will  needs  be  a  judge.'  His  soul  was  not  only  vexed  with 
those  lewd  courses,  but,  as  occasion  was  offered,  he  sought  to  dissuade 
them.  Thence  learn  that  God  seldom  punisheth  without  warning : 
the  old  world  had  Noah's  ministry,  and  Sodom  Lot's  admonitions. 
The  Lord  may  say  to  every  punished  people,  as  Reuben  to  his 
brethren,  '  Did  not  I  warn  you,  and  you  would  not  hear  ? '  Gen. 
xlii.  22.  Seldom  doth  he  hew  a  people  with  the  sword  but  first  he 
heweth  them  by  prophets :  means  of  conviction  aggravate  both  the 
sin  and  the  judgment.  Ah !  we  have  a  clearer  light,  and  therefore 
must  expect  a  heavier  doom,  Mat.  x.  15.  Sins  are  aggravated  not 
only  by  the  foulness  of  the  act.  but  the  degrees  of  light  against  which 
they  are  committed.  Sodom  sinned  sorely  as  to  the  act,  but  they  could 
not  sin  against  so  much  light  as  we  do ;  therefore  it  shall  be  easier 
for  them  at  the  day  of  judgment.  (5.)  They  had  the  benefit  of  magis 
tracy  ;  those  were  cities  that  were  brought  into  government.  We  read 
of  '  the  king  of  Sodom,'  Gen.  xiv.  2 ;  but  it  seems  he  did  not  interpose 

1  '  Misericordia  mea  suadet  ut  parcam,peceatorum  clamor  cogit  ut  puniarn.' — Salvianus. 

2  'Domiuus  Christusa  Domino  Patre.'—  Council.  Syrm. 


228  AN  EXPOSITION,  WITH  NOTES,  [VER.  7. 

bis  authority,  but  rather  connive  at  and  tolerate  the  wickedness  of 
this  people,  yea,  rather  approve  and  partake  with  them  in  their  abomi 
nations.  Consider,  when  the  vices  of  inferiors  are  dissembled  and 
winked  at  by  governors,  the  Lord  himself  taketh  the  matter  in 
hand  ;  and  then  look  for  nothing  but  speedy  ruin.  The  guilt  of  a 
nation  is  much  increased  when  sin  is  tolerated,  yea,  favoured  and 
countenanced  ;  especially  when  righteousness  is  rather  restrained  and 
curbed  than  sin,  as  the  affronts  done  to  Lot  witnessed  ;  the  end  why 
magistracy  was  ordained  is  then  perverted,  1  Tim.  ii.  2,  Rom.  xiii.  5, 
namely,  for  '  the  punishment  of  evil-doers,'  and  that  goodness  be  en 
couraged  :  they  were  punished  for  allowing  the  filthiness  of  strange  flesh. 
What  will  become  of  us  if  magistrates  should  be  careless  and  wink  at, 
yea,  countenance,  strange  opinions,  as  horrid  and  as  much  against  the 
light  of  Christianity  as  that  was  against  the  light  of  nature. 

2.  Let  us  look  upon  the  sins  of  Sodom.  See  Ezek.  xvi.  49,  '  Lo ! 
this  was  the  iniquity  of  thy  sister  Sodom,  pride,  fulness  of  bread,  and 
abundance  of  idleness ;  neither  did  she  strengthen  the  hand  of  the  poor 
and  needy ;'  to  which  add  the  sins  of  the  text,  and  then  this  black  roll 
is  complete.  I  shall  consider — (1  )  The  sins  ;  (2.)  The  aggravations. 

[1.]  The  sins.  (1.)  Pride.  It  is  hard  to  enjoy  plenty  and  not  to  grow 
haughty.  Prosperous  winds  soon  fill  the  sails,  but,  blowing  too  strongly, 
overturn  the  vessel ;  how  few  are  able  to  carry  a  full  cup  without  spilling? 
to  manage  plenty  without  pride?  Men  grow  rich  and  then  high- 
minded,  and  that  is  the  next  way  to  ruin.  (2.)  Idleness  ;  an  easy, 
careless  life  maketh  way  for  danger.  God  sent  all  into  the  world  for 
action ;  standing  pools  putrify,  and  things  not  used  contract  rust ;  so 
do  idle  persons  settle  into  vile  and  degenerate  lusts.  (3.)  Fulness  of 
bread  ;  that  is,  corporal  delights :  Luke  xvii.  28,  '  They  ate,  they  drank, 
they  bought,  they  sold,  they  build ed  ; '  their  whole  lives  were  but  a 
diversion  from  one  pleasure  to  another.  How  soon  are  earthly  com 
forts  abused  into  luxury  and  excess  !  Fulness  of  estate  maketh  way 
for  fulness  of  bread,  and  many  beastly  sins.  (4.)  Unmercifulness. 
You  never  knew  any  prodigal  but  they  were'  also  uncharitable,  as 
Sodom  here,  and  the  epicure,  Luke  xvi.  ;  and  you  shall  see  James  v. 
4,  5,  those  that  '  nourished  their  hearts  as  in  a  day  of  slaughter/ 
oppressed  the  labourers.  They  that  set  their  hearts  for  ease  and  plea 
sure,  know  not  the  bitterness  of  grief,  and  therefore  do  not  compas 
sionate  it  in  others,  Amos  vi.  6.  (5.)  Uncleanness  and  fornication. 
This  followeth  on  the  former  ;  fulness  of  bread  must  be  emptied  and 
unladed  in  lust.  (6.)  That  beastly  wickedness  implied  in  the  text. 
When  the  angels  came  to  destroy  them,  because  they  were  of  a  comely 
visage,  they  came  raging  at  the  doors,  Gen.  xix.,-  as  usually  wickedness 
is  increased  to  the  height  when  God  cometh  to  punish  it.  Well, 
then,  if  we  put  all  these  together,  they  were  a  lazy,  easy,  secure, 
oppressing,  filthy,  and  unclean  people.  We  may  wonder  more  at  God's 
patience,  that  he  bore  with  them  so  long,  than  at  his  justice,  that  he 
punished  them  so  sorely. 

[2.]  The  aggravations.  (1.)  Shamelessness  :  Isa.  iii.  9,  '  They  de 
clare  their  sin  as  Sodom,  they  publish  it  as  Gomorrah  ; '  when  a  people 
are  past  shame  they  are  past  hope ;  such  do  dare  God  to  punish  them. 
(2.)  Contempt  of  reproof,  a  sure  forerunner  of  ruin,  when  the  reprover 


VER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  229 

of  sin  is  blamed  more  than  the  actor.  Lot  seemed  '  as  one  that  mocked,' 
Gen.  xix.  14.  When  God's  messengers  are  contemned,  he  can  hold  no 
longer. 

[3.]  Their  judgment.  *  The  Lord  rained  from  the  Lord  fire  and  brim 
stone  upon  them/  Observe  here — (1.)  The  suddenness  ;  the  sun  shone 
in  the  morning  as  at  other  times,  Gen.  xix.  23  ;  they  had  not  the  least 
fear  of  any  such  mischief  at  hand.  God  usually  surpriseth  a  people  in 
their  security  ;  after  a  great  calm  cometh  a  storm  :  '  Perish  in  the 
midway/  Ps.  ii.  11,  in  their  full  career,  when  they  dream  of  no  such 
matter.  (2.)  The  equity :  the  sin  was  like  the  punishment.  They 
first  burned  with  lusts,  and  then  with  fire  ;  they  burned  with  vile  un 
natural  lusts,  and  therefore,  against  the  ordinary  course  of  nature,  fire 
falleth  down  from  heaven.  In  this  fire  there  was  a  stink  for  their 
filthiness.1  Thus  doth  God  retaliate.  Nadab  and  Abihu  offered  strange 
fire,  and  they  were  consumed  with  strange  fire  coming  down  from 
heaven.  Job,  professing  his  innocency  in  case  of  adultery,  saith, 
4  Otherwise  let  my  wife  grind  to  another,  and  a  stranger  bow  down 
upon  her/  Job  xxxi.  10,  implying  that  God  would  punish  him  in  his 
own  bed,  if  he  had  violated  another's.  In  the  Gospel  we  read,  Luke 
xvi.,  that  he  was  denied  a  drop  that  would  not  give  a  crumb,  &c.  (3.) 
Observe  the  power  of  God.  God  a  little  before  had  drowned  the  world 
with  water,  now  he  consumeth  Sodom  by  fire ;  all  the  elements  are  at 
his  beck,  the  creatures  are  his  hosts,  Job  xxxvii.  6.  If  God  say,  '  Be 
thou  upon  the  earth/  they  presently  obey.  If  we  find  sins,  God  will 
find  punishments ;  he  can  execute  judgments  by  contrary  means,  now 
drown  and  then  burn.  (4.)  The  severity  of  God ;  he  raineth  down  fire 
and  brimstone,  which  is  a  map  and  type  of  hell,  Isa.  xxx.  33 ;  Rev. 
xxi.  15.  The  calamities  that  light  upon  the  godly  are  '  a  token  of 
heaven/  Phil.  i.  28  ;  namely,  as  they  work  to  purify  us  from  sin  ;  but 
those  on  the  wicked  are  types  of  hell,  preambles  to  future  woes,  as 
darkness  on  the  Egyptians  was  a  figure  of  utter  darkness.  So  these 
were  first  turned  to  destruction,  and  then  into  hell.  It  is  sad  to  think 
of  the  judgment  past ;  worse  of  judgment  to  come. 

Thus  God  delighteth  to  make  those  that  have  been  examples  to 
others  in  sinning,  examples  to  them  in  punishment. 

Ver.  8.  Likewise  also  these  filthy  dreamers  defile  the  flesh,  despise 
dominion,  and  speak  evil  of  dignities. 

In  this  verse  you  have  the  apodosis  of  the  former  instance :  likewise 
is  the  adverb  that  implieth  the  connection  between  the  two  terms  of  a 
comparison  ;  they  perished  that  went  after  strange  flesh,  so  these  filthy 
dreamers  that  defile  the  flesh,  &c.,  shall  perish.  In  the  words  you  may 
observe — (1.)  A  description  of  their  persons,  filthy  dreamers.  (2.) 
A  discovery  of  their  sins;  two  are  mentioned  in  this  verse.  (1st.) 
'AieaQapa-ta,  their  impurity,  they  defile  the  flesh.  (2d.)  Aral-ia,  their 
tumultuous  carriage  towards  superiors,  expressed  in  two  phrases  : 
First,  They  despise  dominion ;  secondly,  They  speak  evil  of  dignities. 
What  these  two  phrases  import  is  some  question.  Some  think  the  first 
noteth  their  judgment  and  affection,  the  second,  their  speech  and  prac 
tice.  Some  think  two  kinds  of  government  are  here  understood,  and 
refer  despising  of  dominion  to  contempt  of  magistracy  and  public 

1  '  Sulphur  foetorem  habet,  ignis  ardorem.' 


230  AN  EXPOSITION,  WITH  NOTES,  [VER.  8, 

government,  and  speaking  evil  of  dignities  to  the  private  government 
of  masters,  1  Tim.  vi.  12,  which  was  also  despised  by  these  wretches 
under  the  pretence  of  Christian  liberty.  Others  more  properly  under 
stand  the  first  clause  of  civil  government,  usually  expressed  in  scrip 
ture  by  Kvpiorr)?,  or  domination  ;  and  speaking  evil  of  dignities  is  fitly 
referred  to  the  traducing  and  opposing  of  government  and  governors 
ecclesiastical,  as  apostles,  pastors,  teachers,  and  elders.  The  officers 
of  the  church  are  called  Sofa,  '  the  glory  of  Christ,'  2  Cor.  viii.  23,  and 
what  we  translate  speak  evil  of  dignities,  is  in  the  original  speak  evil 
of  glories  ;  but  of  this  more  anon. 

Let  me  open  the  words  :  Likewise.  In  the  original  there  are  many 
words,  o/Wo>?  fjievroi  KOL  OVTOI,  likewise,  notwithstanding ;  that  is, 
though  there  be  so  many  and  such  apparent  instances  of  G-od's  judg 
ment,  and  those  set  before  us  for  an  example,  yet  they,  being  blinded 
with  their  wicked  passions,  are  not  afraid,  but  boldly  cast  themselves 
upon  the  hazard  of  the  same  ruin.  Filthy  dreamers ;  the  word  in  the 
original  is  hvirviatp^voi,  led,  inspired,  or  acted  by  dreams,  or  deluded 
by  dreams.  Beza  rendereth  it  sfopiti,  being  lulled  asleep,  as  noting 
their  security.  I  suppose  rather  the  dotage  of  error,  by  which  they 
were  as  it  were  bewitched  and  enchanted.  Our  translation  seemeth 
to  carry  it  another  Way,  as  applying  it  to  nocturnal  pollutions,  because 
dreaming  is  joined  with  defiling  the  flesh.  And  Peter  chargeth  these 
persons  with  rolling  their  fancies  upon  unclean  objects,  1  Peter  ii.  14; 
or,  possibly,  it  may  be  taken  literally,  the  persons  here  noted  pretend 
ing  to  dreams  inspired  by  associate  and  assistant  spirits,  see  Euseb., 
lib.  iv.  cap.  7.  The  next  phrase  is  defile  the  flesh ;  that  is,  pollute 
themselves  with  libidinous  practices:  2  Peter  ii.  10,  'They  walked 
after  the  flesh  in  the  lust  of  uncleanness,'  and  that  under  a  pretence  of 
the  gospel,  vide  Irenceum  passim  de  Hcer.  Valentin.  The  Nicolaitans 
taught  community  of  wives,  and  that  it  was  an  indifferent  thing  to 
commit  adultery,  Rev.  ii.  6,  14.  The  Gnostics  gave  themselves  up  to 
all  manner  of  prodigious  and  incestuous  pollutions  ;  whence,  from  their 
obscenity  and  beastly  life,  they  were  called  Borborites.  See  again 
Euseb.  Epihan.  Hcer.  26,  lib.  iv.  cap.  7.  How  many  ways  they  did  de 
file  the  flesh  we  cannot  with  modesty  express.  The  heathens,  who  made 
no  distinction,  charged  these  impurities  upon  the  Christians  in  the 
general,  as  if  they  used  the  unlawful  company  of  their  mothers  and 
sisters,  &c.  The  next  phrase  is  despise  dominion,  aOerovvres.  The  word 
dOerelv  signifieth  to  remove  a  thing  out  of  its  place  with  some  scorn 
and  indignation ;  and  so  it  implieth  their  utter  enmity  to  civil  policy 
and  government :  2  Peter  ii.  10,  *  They  despise  government,  presump 
tuous  are  they,  and  self-willed/  Kvpionjra,  dominion.  Some 
apply  this  to  the  dominion  of  Christ,  which  by  their  fables  of 
the  ^Eones  or  lords  rulers  they  did  set  at  nought;  but  of  that  in 
the  4th  verse.  But  now  he  speaks  of  the  government  of  men,  and 
there  is  an  emphasis  in  the  word  KvpiorrjTa,  dominion,  which  is 
more  than  if  he  had  said  icvpiovs,  rulers ;  for  they  did  not  only 
despise  their  magistrates,  or  men  invested  with  superiority,  but 
magistracy  itself,  as  a  thing  unfitting  for  believers,  and  such  as  were 
made  free  by  Christ,  to  endure.  The  last  part  of  the  charge  is  they 
speak  evil  of  dignities,  or,  as  it  is  in  the  original,  blaspheme  glories  ; 


VER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  231 

by  which  some  understand  angels,  as  Clemens  Alexandrinus ;  these 
impure  heretics  devising  things  unworthy  and  misbeseeming  the  angels ; 
rather,  I  suppose,  it  implieth  their  scorns,  curses,  and  reproaches  cast 
upon  the  officers  of  the  church,  who  are  the  glory  of  Christ,  and  the 
practice  is  afterward  compared  with  the  rebellion  of  Korah,  who  rose 
up,  not  only  against  Moses,  but  Aaron,  Num.  xi.  In  the  whole  you 
have  a  lively  description  of  our  modern  ranters,  levellers,  familists, 
quakers,  who,  by  dreams,  are  led  on  to  defile  the  flesh,  and  to  despise 
all  authority,  both  in  church  and  commonwealth,  and  that  with  bitter 
curses  and  evil  speakings,  so  that  our  days  afford  us  but  too  clear 
a  comment  on  the  expressions  of  this  scripture ;  it  is  sadly  fulfilled 
before  our  eyes.  I  come  to  the  observations. 

Obs.  1.  From  that  filtliy  dreamers ;  note,  that  the  erroneous  thoughts 
of  wicked  men  are  but  a  dream.  It  is  but  friar-like  to  follow  an  illu 
sion  too  far ;  only  a  little  for  illustration.  Wicked  men  are  dreamers — 
(1.)  In  regard  of  their  state  and  condition,  every  carnal  man  is  in  a 
state  of  a  '  deep  sleep/  Isa.  xxix.  10  ;  snorting  upon  the  bed  of  ease, 
without  any  sense  of  the  danger  of  their  condition,  as  Jonah  in  the  ship 
was  found  asleep  when  the  storm  arose.  They  sleep,  but  *  their  dam 
nation  sleepeth  not/  2  Peter  ii.  3.  (2.)  In  regard  of  the  suitableness 
between  their  vain  thoughts  and  a  dream.  A  dream,  you  know, 
tickleth  with  a  false  delight,  and  deceiveth  with  a  vain  hope. 

1.  Tickleth  with  a  false  delight :  they  hug  a  cloud,  as  we  say,  instead 
of  Juno,  and  embrace  the  contentments  and  pleasures  of  the  world  in 
stead  of  the  true  riches ;  a  carnal  man's  running  from  pleasure  to 
pleasure  is  but  a  sweet  dream,  a  fit  of  mirth  and  pleasure  while  con 
science  is  asleep :  '  They  walk  in  a  vain  show/  Ps.  xxxix.  6  ;  they 
imagine  a  great  deal  of  felicity  and  contentment  in  their  condition ; 
but  when  they  come  to  '  warm  themselves  by  their  own  sparks,  they 
lie  down  in  sorrow/  Isa.  1.  11. 

2.  Deceiveth  with  a  vain  hope,  as  where  the  prophet  compareth 
the  dream  of  the  enemies  of  the  church  to  the  dream  of  a  night  vision, 
Isa.  xxix.  7,  8,  '  And  it  shall  be  as  an  hungry  man  dreameth,  and  be 
hold  he  eateth,  but  he  awaketh  and  his  soul  is  empty  ;  or  when  as  a 
thirsty  man  dreameth,  and  behold  he  drinketh,  but  he  awaketh,  and 
behold  he  is  faint,  and  his  soul  hath  appetite.'     So  it  is  with  them,  all 
their  hopes  are  dashed  in  an  instant.     The  foolish  virgins  slept,  Mat. 
xxv.,  and  when  they  slept  they  dreamed  that  the  door  of  grace  would 
still  be  open  to  them,  but  they  found  it  shut.     Many  flatter  themselves 
with  fair  hopes  till  they  awake  in  flames,  but  then  all  is  gone. 

Take  heed,  then,  of^being  deceived  by  your  own  dreams,  and  the 
fictions  of  your  own  brain ;  there  are  no  dreams  so  foolish  as  those  we 
dream  waking,  .as  Epiphanus  saith  of  the  Gnostics  ;  it  was  not  evvrr- 
via<ns  TOV  VTTVOV,  a  sleeping  dream  that  they  were  guilty  of,  but  X^po- 
\oyla  ^vxns  <*>?  &  VTTVOV  \eyofAewfi,  the  dotage  of  their  minds,  putting- 
them  upon  fancies  as  monstrous  and  incoherent  as  men's  thoughts  in 
a  dream.  Waking  dreams  are  most  pernicious.  There  are  two  sorts 
of  these  dreams — (1.)  Dreams  in  point  of  opinion,  when  we  hug  error 
instead  of  truth.  (2.)  Dreams  in  point  of  hope,  when  we  cherish  pre 
sumption  instead  of  faith. 

1.  Dreams  in  opinion,  which  are  very  rife  now  ;  the  old  world  is  apt 


232  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  8. 

to  dote.1  Idle  and  ungrounded  notions,  how  plausible  soever,  are  but 
the  dreams  of  a  misty  sleepy  brain.  To  prevent  these  take  these  rules 
— (1.)  If  you  would  beware  of  dreams,  beware  of  a  blind  mind.  Men 
sleep  in  the  dark,  and  in  sleep  fancy  gets  the  start  of  reason ;  indistinct 
thoughts  do  easily  dispose  to  error,  and  a  half  light  will  certainly  abuse 
you  :  '  The  simple  belie veth  every  word/  Prov.  xiv.  15.  (2.)  Suffer 
not  yourselves  to  be  blinded,  First,  Not  by  vile  affections  :  men  would 
fain  have  that  true  which  is  pleasing,  and  most  accommodate  to  their 
own  interests.  Vile  affection  taketh  away  the  light  of  reason,  and 
leaveth  us  only  the  pride  of  reason  ;  and  therefore  none  so  confident 
and  touchy  in  their  opinions  as  they  that  are  misled  by  lusts  and 
interests.  How  easily  do  we  exasperate  our  minds,  and  invent  prejudices 
against  a  hated  truth  !  If  the  weights  be  equal,  yet  if  the  balances  be 
not  equal,  wrong  will  be  done.  When  the  heart  is  biassed  before  the 
search,  and  swayed  with  some  carnal  desire  or  interest,  the  judgment 
is  obscured  and  cannot  consider  of  the  weight  of  what  is  alleged  ;  there 
is  an  idol  in  the  heart.  Secondly,  By  vulgar  prejudice.  That  the  devil 
may  keep  the  world  asleep,it  is  his  usual  trick  to  burden  the  ways  of  God 
with  clamour  and  vulgar  prejudice.  A  dream  or  lie  dareth  not  combat 
with  truth  in  open  field,  and  therefore  fortifieth  against  it  with  popu 
lar  arguments,  that  the  ways  of  God  may  be  suspected  rather  than 
tried ;  and  usually  it  falleth  that  error  is  more  specious  at  the  first 
blush,  God's  providence  suffering  his  own  ways  to  be  under  the  cross 
and  the  world's  displeasure.  Now,  in  such  a  case,  men  keep  at  a  dis 
tance,  and  are  loath  to  search  lest  they  meet  with  trouble  of  conscience 
for  not  obeying  the  truth,  or  trouble  from  the  world  for  crossing  their 
customs  and  fashions.  Thirdly,  By  personal  administration  in  spiritual 
things ;  we  learn  to  dream  from  one  another,  Deut.  xiii.  3,  Zech.  x.  2. 
No  man  must  be  set  up  in  God's  chair,  and  their  dictates  followed  as 
if  they  were  infallible. 

Study  the  word,  else  there  is  no  light  in  what  is  brought  to  you, 
Isa.  viii.  20  ;  it  is  but  only  a  dream  and  dotage  of  men's  brains,  and 
the  closer  you  keep  to  the  letter  of  the  word  the  better.  Many  are 
perverted  by  mystical  interpretations,  when  men  bring  that  to  the  word 
which  they  do  do  not  find  there  ;  the  letter  must  not  be  receded  from 
as  long  as  it  is  capable  of  any  commodious  interpretation.  Now  this 
word  must  be  '  hidden  in  the  heart,'  Ps.  cxix.  9,  and  '  dwell  in  us 
richly/  Col.  iii.  16. 

2.  There  are  dreams  in  point  of  hope;  and  so — (1.)  Some  wholly 
mistake  in  the  object,  and  dream  of  an  eternal  happiness  in  temporal 
enjoyments,  Ps.  xlix.  11  ;  so  Luke  xii.  19,  Rev.  xviii.  9.  (2.)  Others 
dream  of  attaining  the  end  without  using  the  means  ;  they  live  in  sin, 
and  yet  hope  to  die  comfortably,  and  go  to  heaven  at  length  for  all 
that,  as  if  it  were  but  an  easy  and  sudden  leap  from  Delilah's  lap  to 
Abraham's  bosom  ;  and  '  the  pleasures  of  sin  for  a  season '  would  be 
no  hindrance  to  the  enjoyment  of  the  '  pleasures  at  God's  right  hand 
for  ever  more ; '  a  vain  dream,  see  Luke  xvi.  25,  and  James  v.  5. 
(3.)  Others  mistake  about  the  means,  because  they  have  a  cold  form ; 
they  are  apt  to  be  conceited  of  their  spiritual  condition  and  estate, 
Eev.  iii.  17.  If  you  would  not  dream  in  this  kind,  examine  your 

1  '  Mundus  senescens  patitur  phantasias.' — Gerson. 


VER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  233 

hearts  often ;  examination  is  like  a  rubbing  of  the  eyes  after  sleep,  and 
reviving  of  conscience  the  recollection  of  our  dreams  ;  a  man  laugheth 
at  his  dreams  when  he  is  awake,  and  when  fancy  is  cited  before  the 
tribunal  of  God,  vain  apprehensions  fly  away.  Again,  '  be  sober  and 
watchful,'  1  Peter  v.  9,  2  Thes.  v.  6.  Confessing  sin  it  is  telling  our 
dream  when  we  are  awake  and  come  to  ourselves. 

Obs.  2.  From  that  defile  the  flesh,  observe  that  dreams  of  error 
dispose  to  practices  of  sin  and  uncleanness,  and  impurity  of  religion 
is  usually  joined  with  uncleanness  of  body,  which  cometh  to  pass 
partly  by  the  just  judgment  of  God,  who  punisheth  spiritual  forni 
cation  with  bodily :  Hosea  iv.  12,  13,  '  They  have  gone  a-whoring 
from  their  God,  therefore  their  daughters  shall  commit  whoredom, 
and  their  spouses  adultery.'  That  is  God's  course,  that  the  odiousness 
of  the  one  may  make  them  see  the  heinousness  of  the  other ;  see  Rom. 
i.  24.  Partly  by  the  influence  of  error  ;T  it  perverteth  the  heart ;  a  frame 
of  truth  preserveth  the  awe  of  God  in  the  soul,  and  a  right  belief 
maketh  the  manners  orthodox :  all  sins  are  rooted  in  wrong  thoughts 
of  God,  3  John  11,  either  in  unbelief  or  misbelief:  unbelief  is  the 
mother  of  sin,  and  misbelief  the  nurse  of  it ;  it  springeth  from  distrust, 
and  is  countenanced  by  error.  Partly  because  the  design  of  most 
errors  is  to  put  the  soul  into  a  liberty  which  God  never  allowed. 
Some  errors  come  from  the  pride  of  reason,  because  it  will  not  veil 
and  strike  sail  to  faith  ;  but  most  come  from  '  vile  affection  ;'  a  carnal 
heart  must  be  gratified  with  a  carnal  doctrine :  2  Peter  ii.  19,  '  They 
promise  liberty/  &c.  Errors  are  but  a  device  to  cast  off  Christ's  yoke, 
and  to  lull  the  conscience  asleep  in  a  course  of  disobedience.  Well, 
then,  avoid  error  of  judgment  if  you  would  avoid  filthiness  of  con 
versation  ;  men  first  dream,  and  then  defile  the  flesh  ;  abominable 
impurities  (unless  temper  of  nature  and  posture  of  interests  hinder) 
are  the  usual  fruit  of  evil  opinions.  Truth  is  the  root  of  holiness : 
'  Sanctify  them  by  thy  truth  ;  thy  word  is  truth,'  John  xvii.  17.  God's 
blessing  goeth  with  his  own  doctrine,  1  Peter  i.  22.  Again,  those  that 
have  taken  up  the  profession  of  a  right  way  of  religion  should  beware  of 
staining  it  by  such  kind  of  practices.  Nothing  maketh  the  ways  of  God 
suspected  so  much  as  the  scandals  of  those  that  profess  to  walk  in  them  : 
*  Walk  in  the  light  as  children  of  the  light,'  Eph.  v.,  otherwise  you 
will  be  a  reproach  to  the  truth,  and  deprive  it  of  its  testimony. 

Obs.  3.  Again,  observe  that  sin  is  a  defilement ;  it  staineth  and 
darkeneth  the  glory  of  a  man,  Mat.  xv.  20.  This  defilement  was 
implied  in  the  washings  of  the  ceremonial  law,  and  in  baptism ;  we 
are  washed  as  soon  as  we  are  born,  because  we  are  sinners  as  soon  as 
we  are  born.  Surely  they  that  glory  in  sin  do  but  glory  in  their  own 
shame  ;  it  is  but  as  if  a  man  should  boast  of  his  own  dung,  and  count 
his  spittle  an  ornament ;  when  you  count  graceless  swearing,  mighti 
ness  to  drink,  revenge,  pride,  a  glory  to  you,  you  do  the  same :  there 
is  nothing  maketh  us  stink  in  God's  nostrils  but  sin:  Ps.  xiv.  3, 
1  They  are  altogether  become  filthy ;'  so  much  sin  as  you  have  about 
you,  so  much  nastiness.  Gain  is  pleasant  to  those  that  are  taken 
with  that  kind  of  lust,  but  the  scripture  calleth  it  '  filthy  lucre/  1  Tim. 
iii.  3 ;  all  sins  are  compared  to  '  filthy  garments/  Zech.  iii.  4,  Jude 

1  '  Aniina  quse  fornicata  est  a  Deo  casta  esse  non  potest.' — Aug. 


234  AN  EXPOSITION,  WITH  NOTES,  [YER.  8. 

19,  and  Isa.  xxx.  22.  Desire  to  be  washed,  and  that  thoroughly, 
Ps.  li.  2. 

Obs.  4.  Again  observe,  that  of  all  sins,  the  sin  of  uncleanness  or 
unlawful  copulation  is  most  defiling.  It  defileth  the  whole  man,  but 
chiefly  the  body ;  and  therefore  it  is  said  they  defile  the  flesh.  It 
staineth  the  soul  with  filthy  thoughts,  Mat.  xv.  20 ;  it  staineth  the 
name,  Prov.  vi.  33 ;  but  in  a  singular  manner  it  polluteth  the  body, 
1  Cor.  vi.  18.  In  all  other  outward  sins,  though  the  body  be  the 
instrument,  yet  it  is  not  the  object  of  them.  All  other  sins  do  abuse 
objectum  extra  positum  (as  Piscator  explaineth  it),  as  a  drunkard, 
wine;  an  epicure,  meats;  a  worldling,  riches.  All  these  are  objects 
without  us ;  but  here  the  body  is  not  only  the  instrument,  but  the  ob 
ject  :  Rom.  i.  24,  '  God  gave  them  up  to  uncleanness  to  dishonour 
their  own  bodies/  So  see  1  Thes.  iv.  4.  It  wasteth  the  strength  and 
beauty  of  the  body,  Prov.  v.  9-11,  hindereth  our  serviceableness,  and 
doth  not  consider  that  this  body  is  consecrated  to  God,  Eom.  xii.  1, 
and  1  Cor.  vi.  15  ;  a  'temple  of  the  Holy  Ghost,'  1  Cor.  vi.  19  ;  in 
terested  in  hopes  of  glory,  Phil.  iii.  21 ;  and  therefore  puts  it  to  so  vile 
a  use  as  to  be  an  instrument  of  lust.  Christians,  shall  those  eyes 
which  are  consecrated  to  God,  to  behold  his  works,  be  windows  to  let 
in  sin  ?  2  Peter  ii.  14  ;  that  body  which  is  the  Holy  Ghost's  temple, 
be  made  the  '  member  of  a  harlot,'  and  so  wasted  in  the  service  of  lust 
as  to  become  a  clog  to  us,  and  wholly  useless  as  to  any  gracious  pur 
poses  ?  Are  not  your  beauty,  health,  strength,  concernments  too  good 
to  be  spent  upon  so  vile  an  interest  ?  Take  heed,  then,  of  all  unclean- 
ness,  both  conjugal,  consisting  in  excess  and  immoderation  of  lust  in. 
the  married  estate,  si  vinum  ex  apothecd  tud,  &c.,  you  may  not  be  drunk 
with  your  own  wine,  nor  quench  the  vigour  of  nature  by  excess  in 
those  pleasures  which  the  laws  of  God  and  men  do  allow  you ;  and 
also  of  uncleanness  adulterous,  which  is  more  brutish,  when  men  scat 
ter  their  lusts  promiscuously,  without  confinement  to  one  object. 

06s.  5.  From  that  despise  dominion.  Observe  that  errors,  espe 
cially  such  as  tend  to  sensuality,  make  men  unruly  and  anti-magistra- 
tical.  Dreamers  that  do  '  defile  themselves/  do  also  '  despise  dominion.' 
Now  this  cometh  to  pass,  partly  from  the  permission  of  God's  wise  and 
just  providence,  who  suffereth  such  miscarriages  to  awaken  the  magis 
trate  to  a  care  of  truth,  if  not  in  zeal  for  God's  glory,  yet  out  of  a  sense 
of  his  own  interest,  and  upon  reason  of  state,  the  commonwealth 
being  troubled  by  those  who  first  began  to  trouble  the  church,  ol  Trepl 
ra  Oela  J-evitpvTes  TrdXkovs  avaTreiOovGiv  aXkorpiovofJielv ;  new  doctrines 
put  men  after  an  itch  upon  new  laws,  and  false  religions  are  usually 
turbulent;  partly  because  persons  loose  and  erroneous  would  free 
themselves  from  all  awe,  both  of  God  and  man,  as  it  is  said  of  the 
unjust  judge,  that  he  'feared  neither  God  nor  man,'  Luke  xviii.  So 
with  those  men.  Error  taketh  off  the  dread  of  God,  and  sedition  the 
dread  of  the  magistrate,  that  so  they  may  more  freely  defile  the  flesh. 
God  hath  two  deputies  to  keep  a  sinner  under  awe — conscience  and  the 
magistrate.  Now  false  doctrine  benumbeth  conscience,  and  then  that 
all  authority  may  be  laid  aside,  the  rights  of  the  magistrate  are  in 
vaded,  that  as  conscience  may  not  stand  in  the  way  of  their  lust,  so 
not  the  magistrate  in  the  way  of  their  sin.  That  there  were  anciently 


VER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  235 

such  libertines  in  the  church  appeareth  by  Gal.  v.  13,  and  1  Peter 
ii.  16,  and  1  Cor.  vii.  20-23.  Vain  man  would  fain  be  free  and  yoke- 
less,  neither  would  he  have  his  heart  subject  to  God,  nor  his  actions 
to  man's  censure.  Partly  because  all  errors  are  rooted  in  obstinacy,  and 
that  will  bewray  itself,  not  only  in  divine  and  spiritual,  but  in  civil 
things  :  see  2  Peter  ii.  10,  '  But  chiefly  them  that  walk  after  the  flesh 
in  the  lust  of  uncleanness.  Presumptuous  are  they  and  self-willed ; 
they  are  not  afraid  to  speak  evil  of  dignities.'  Usually  errors  sear  the 
conscience,  and  give  the  sinner  a  front  and  boldness,  so  that  God  is  not 
only  dishonoured,  but  civil  societies  disturbed,  as  Nazianzen  observeth 
of  the  Arians.  They  began  in  blasphemous  language  against  Christ, 
but  end  in  tumultuous  carriage  against  the  peace  of  the  commonwealth ; 
for,  saith  he,  how  shall  we  hope  that  they  will  spare  men  that  would 
not  spare  God  ? 1  Often  it  falleth  out  that  they  that  '  please  not  God' 
are  also  '  contrary  to  all  men,'  1  Thes.  ii.  15.  Tully,  a  heathen,  ob 
serveth  the  same,  Pietaie  adversus  Deos  sublatd,  fides  etiam  et  societas 
Jiumani  generis,  &c.  Partly  because  opposition  to  magistracy  is  a 
kind  of  indirect  blow  and  aim  at  God,  and  that  either  as  it  is  his  ordin 
ance,  Rom.  xiii.,  or  a  kind  of  resemblance  of  his  glory :  *  I  have  said 
you  are  gods,'  Ps.  Ixxxii.  6.  So  that  it  is  a  contempt  of  God  in  his 
image  and  picture.  Look,  as  under  the  law  God  forbade  men  cruelty 
to  the  beasts,  as  not  to  destroy  the  dam  from  the  young,  to  seethe  the 
kid  in  the  mother's  milk,  and  that  such  kind  of  prohibitions  might  be 
as  a  fence  and  rail  about  the  life  of  man,  so  respect  to  magistracy  is 
a  kind  of  fence  about  his  own  dignity  and  divine  glory.  Magistrates 
being  representative  gods,  el/ccav  £e  ySacrtXeu?  e<rr«/  2/xn/rvyps  Seov ; 
therefore  through  their  sides  they  strike  at  God  himself.  Partly  be 
cause  the  end  of  magistracy  is  to  suppress  evil,  Rom.  xiii.  5.  An  inde 
finite  speech  is  equivalent  to  a  universal  in  a  matter  of  necessary  duty, 
and  the  universal  particle  is  expressed  elsewhere :  Prov.  xx.  8,  '  A  king 
that  sitteth  upon  the  throne  of  judgment  scattereth  away  all  evil  with 
his  eyes' — all  evil  that  falleth  under  his  cognisance,  whether  it  be  of 
a  civil  or  spiritual  concernment.  We  must  not  limit  and  distinguish 
where  the  word  doth  not.  I  know  there  be  some  that  do  defalcate 
and  cut  off  a  great  part  of  that  duty  which  belongeth  to  the  magis 
trate,  confining  his  care  only  to  things  of  a  civil  concernment,  but  pre 
posterously,  truths  according  to  godliness  belonging  also  to  his  in 
spection,  upon  which  ground  we  are  bound  to  pray  for  them,  that 
'  they  may  come  to  the  knowledge  of  the  truth,'  1  Tim.  ii.  2,  and  under 
them  '  we  may  lead  a  quiet  life  in  all  godliness  and  honesty/  where  it 
is  plainly  implied  that  the  converted  magistrate  is  to  look  to  the  coun 
tenance  and  maintenance  of  godliness  as  well  as  honesty.  Well,  then, 
sensual  heretics  being  doubly  obnoxious,  as  sensual,  as  venting  errors, 
no  wonder  that  they  rise  up  in  defiance  of  God's  ordinance. 

Use  1.  It  showeth  us  the  evil  of  inordinate  lustings.  We  may 
learn  hence  whence  they  proceed  and  whither  they  tend ;  they  pro 
ceed  from  the  pride  and  obstinacy  of  error ;  men  dream,  and  are  then 
licentious  ;  and  it  tendeth  to  the  casting  off  of  all  duty  to  God  and 
man.  Nip  this  disposition  in  the  bud  ;  it  is  in  all  our  natures  :  '  Man 
is  born  like  the  wild  ass's  colt,'  Job  xi.  12  ;  not  only  for  rudeness  of 

1  '  IIws  5e  avOpuirov  e/^eXAoj/  (j>d§effQa.L  ol  rrjs  0e6r??TOS  /ATJ  <peiffd/Ji,ei>oi.' — Nazian.  Orat.  xxv. 


236  AN  EXPOSITION,  WITH  NOTES,  [VEB.  8. 

understanding,  but  untamedness  of  affection.  We  love  to  break 
through  all  bonds  and  restraints,  as  if  '  none  were  lord  over  us/  Ps. 
xii.  3. 

Use  2.  It  informeth  us  what  will  be  the  issue  when  libertism 
.aboundeth,  even  an  utter  confusion.  See  Socrates  Scholast.,  lib.  v. 
Eccles.  iv.  ii,  in  proem. :  Nonnunquam  tumultus  ecclesiarum  antegressi, 
reipuUicce  autem  confusiones  consecutce  sunt — the  ruin  of  the  public 
weal  is  brought  on  by  pestilent  and  evil  doctrines.  So  our  divines 
at  the  Synod  of  Dort :  Cavendum  est,  ne  qui  magistratu  connivente 
res  novas  in  ecclesia  moliantur,  eodem  etiam  repugn  ante  idem  in  re- 
publica  efficiant.  Tully,  in  his  book  De  Legibus,  saith,  that  the  glory 
of  Greece  presently  declined  when  the  people  were  given  malis  studiis, 
malisque  doctrinis,  to  evil  manners  and  evil  opinions.  Let  us  lay  these 
things  to  heart.  I  do  not  love  to  envy  against  the  times,  and  to 
indulge  the  petulancy  of  a  mistaken  zeal,  but  the  king's  danger  made 
Croesus'  dumb  son  to  speak. 

Use  3.  It  may  take  off  the  prejudice  that  is  often  cast  upon  religion 
and  the  true  ways  of  God.  It  is  not  truth  that  troubleth  Israel,  but 
error :  1  Kings  xviii.  18, '  I  have  not  troubled  Israel,  but  thou  and  thy 
father's  house,  in  that  ye  have  forsaken  the  commandments  of  the 
Lord.'  It  is  an  old  slander  that  strict  religion  is  no  friend  to  common 
wealths.  As  soon  as  Christianity  began  to  fly  abroad  in  the  world,  it 
was  objected  against  her,  as  if  it  was  prejudicial  to  civil  power  and 
greatness,  thereby  to  defeat  her  of  the  patronage  of  princes,  and  to 
hinder  them  from  becoming  '  nursing  fathers/  Isa.  xlix.  23.  Magis 
tracy  being  that  power  which  is  left,  able  to  suppress  or  advance  re 
ligion,  the  devil  striveth  all  that  he  can  to  incense  it  against  her. 
There  is  a  natural  and  wakeful  jealousy  in  princes  over  their  dignities 
and  prerogatives,  and  therefore  the  enemies  of  the  church  have  ever 
sought  occasion  to  represent  the  people  of  God  as  enemies  to  their  just 
power.  So  Christ  was  accused,  Luke  xxiii.  2,  and  Paul,  Acts  xxiv. 
5  ;  but  altogether  without  cause.  It  is  true,  if  religion  be  not  kindly 
received  it  bringeth  a  judgment  there  where  it  is  tendered,  as  the  ark, 
when  it  was  irreverently  handled,  brought  a  plague  upon  the  Beth- 
shemites,  1  Sam.  vi.  19  ;  but  yet  a  blessing  upon  the  house  of  Obed- 
Edom.  So  religion,  where  it  is  worthily  treated,  bringeth  a  blessing, 
otherwise  a  judgment.  Let  the  world  say  what  it  will,  it  is  a  friend 
to  magistracy,  partly  by  its  commands  enforcing  civil  duties  by  a 
sacred  bond  and  obligation.  See  Prov.  xxiv.  21,  Mat.  xxii.  21,  1  Peter 
ii.  17,  Eccles.  viii.  2.  Partly  by  its  influence,  meekeningthe  hearts  of 
men,  and  obliging  them  to  faithfulness.  Those  that  are  faithful  to 
God,  I  shall  expect  them  to  be  faithful  to  me,  said  Constantine's 
father. *  Certainly  none  live  so  sweetly  under  the  same  government 
as  those  that  are  united  in  the  same  faith,  or  cemented  together  with 
the  same  blood  of  Christ.  Partly  by  the  indulgence  of  God's  pro 
vidence,  who  is  wont  to  favour  those  states  where  true  religion  is 
countenanced  and  vigorously  owned.  Oh !  that  our  magistrates  would 
regard  this ;  their  wisdom  lieth  in  kissing  the  Son,  Ps.  ii.  10.  Christ 
came  not  to  gain  persons,  but  nations  to  his  obedience,  and  the  more 

1  *  Ileus  yap  av  7r6re  /3acrtAet  irlffriv  0uXd£cu  TOI)S  irepl  rb  KpeLrrov  aXovras  ayv&f.<.ot>us.' — 
Vid.  Euieb.  lib.  ii.  de  Vita,  Constant,  ;  Sozom.  lib.  vi. 


VER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  237 

that  is  effected,  though  it  be  but  by  a  public  profession,  the  more 
safety  may  they  expect ;  it  is  but  a  necessary  thankfulness  of  the 
powers  of  the  world  to  him  to  whom  they  owe  their  crowns,  Prov.  viii. 
16.  Let  us  pray  for  them  that  God  would  raise  their  zeal,  and  make 
them  more  cordial  in  the  support  of  religion.  A  heathen  said,  Aut 
undiquaque  religionem  tolleaut  usque quaque  conserva — either  wholly 
abandon  religion,  or  maintain  it  more  entirely. 

Use  4.  It  showeth  us  what  little  reason  magistrates  have  to  coun 
tenance  and  spread  their  skirt  over  obstinate  and  impure  heretics, 
such  spirits  being  usually  most  opposite  to  magistracy.  They  do  but 
nourish  a  snake  in  their  own  bosoms,  and  cherish  a  faction  that  in 
time  will  eat  out  their  bowels.  Were  there  no  respects  of  religion 
but  only  those  of  civil  policy,  they  should  not  be  so  sleepy  in  this  case  ; 
but  you  will  say,  Is  it  lawful  for  them  to  intermeddle  in  matters  of  re 
ligion,  and  to  use  any  compulsive  power  ?  I  answer — Yes,  verily ;  '  they 
bear  not  the  sword  in  vain.'  We  have  frequent  instances  in  the  word 
of  good  kings  whose  zeal  is  commended  for  so  doing,  and  frequent 
injunctions  also  to  this  purpose.  The  Levites  are  commended  for 
assisting  Moses  in  the  execution  of  those  that  worshipped  the  calf, 
Exod.  xxxii.  26-28.  Abraham  was  to  command  his  children,  Gen. 
xviii.  29.  Asa  commanded  Judah  to  worship  God,  and  the  thing  was 
right  in  the  eyes  of  the  Lord,  2  Chron.  xiv:  2-4.  So  see  2  Chron. 
xv.  23,  and  Ezra  x.  8  ;  so  2  Chron.  xxxiv.  32,  33  ;  and  that  promise, 
Isa.  xliii.  23.  I  know  I  touch  the  sore  of  this  age,  and  that  this  is  a 
truth  much  prejudiced  ;  therefore  I  shall  first  remove  the  prejudices, 
and  then  state  the  question. 

First,  Kemove  the  prejudices.  The  first  is  taken  from  the  fathers,  or 
primitive  Christians,  who  almost  generally  express  themselves  against 
planting  religion  by  the  sword  and  compulsive  force.1  Defendenda  est 
religio  non  occidendo  sed  monendo,  non  scevitia  sed  patientia,  so  Lactan- 
tius,  and  suitably  others.  I  answer — Were  religion  now  to  be  planted, 
these  sayings  would  take  place.  Pagans  are  not  to  be  compelled,  but 
enlightened ;  taught,  not  destroyed.  And  yet  in  such  a  case  it  is 
a  question  not  easily  resolved,  whether  the  magistrate,  if  he  had 
power,  were  not  bound  to  compel  his  people,  though  professed  pagans, 
to  hear  or  attend  upon  the  ministry  of  the  word,  it  being  the  ordinary 
means  of  working  faith.  Augustine  determineth  that  a  Christian  in 
such  a  case  should  improve  his  power  for  Christ.  Felix  necessitas 
quce  ad  meliora  nos  cogit,  foris  inveniatur  necessitas  et  nascitur  intus 
voluntas  ;  and  a  little  after,  non  quia  cogantur  reprehendant,  sed  quoe 
cogantur  attendant — it  is  a  favour  that  the  magistrate  will  take  care  to 
bring  them  to  the  means  of  salvation.  Again,  in  such  a  case  they  are 
to  be  kept  from  scandalising  and  blaspheming  the  true  religion  ;  that 
is  the  least  a  magistrate  can  do  for  Christ.  But  where  a  people  are 
Christianised,  and  do  profess  the  true  religion,  they  should  not  be  set 
free  to  atheism,  error,  and  apostasy. 

2.  Another  prejudice  is,  that  the  examples  before  mentioned  are 
brought  from  the  Old  Testament,  and  so  proper  to  the  policy  of  the 
Jews.  I  answer — Some  alleged  were  before  Moses'  law,  as  that  of 
Abraham,  and  Jacob's  commanding  his  family  to  put  away  their  idols, 

1  Austin  changed  his  mind  twice,  and  was  at  last  for  compulsion. 


238  AN  EXPOSITION,  WITH  NOTES,  [YER.  8. 

Gen.  xxxv.  2.  And  the  injunctions  in  the  Old  Testament  were  built 
upon  reasons  of  immutable  equity,  as  God's  glory,  the  danger  of  infec 
tion,  &c.,  and  so  concern  us  as  well  as  them  ;  and  the  thing  in  ques 
tion  is  agreeable  to  the  light  of  nature,  there  being  instances  of  pagan 
princes  who  were  so  far  convinced  of  their  duty  to  the  true  God,  that 
they  enjoined  his  worship,  punishing  the  contempt  thereof ;  see  Ezra 
vi.  11  ;  so  Ezra  vii.  26,  and  Dan.  iii.  29.  The  Gentiles  by  the  light 
of  nature  saw  it  to  be  suitable  and  agreeable  to  right  reason.  Arist. 
Polit. ,  lib.  vii.  cap.  8,  saith  the  first  thing  that  falleth  under  a  magis 
trate's  care  is  77  Trepl  TO  delov  e7ri/j,e\eia,  a  care  of  divine  worship.  The 
Athenians  banished  Protagoras  for  speaking  doubtfully,  and  by  way 
of  extenuation  of  their  religion,  and  burnt  his  books.  Besides  all  this, 
the  reason  why  we  have  only  precedents  in  the  Old  Testament  is,  be 
cause  the  people  of  the  Jews  were  the  only  state  that  were  acquainted 
with  the  knowledge  of  the  true  God.  We  have  some  prophecies  that 
the  like  should  be  done  in  the  New,  Isa.  xlix.  23,  and  Zech.  xiii.,  which 
concerneth  gospel  times,  Isa.  Ix.  10,  Rev.  xxi.  24.  We  were  worse 
provided  for  than  they  were  in  the  Old  Testament,  if  men  that  had  the 
plague-sore  .of  heresy  running  upon  them  should  without  restraint  be 
permitted  to  come  into  all  companies. 

3.  Another  prejudice  is,  it  will  make  men  hypocrites.     I  answer, 
with  Athanasius — Would  to  God  all  were  got  so  far  as  hypocrites,  it 
would  certainly  be  better  for  the  Christian  world ;  but  however  duties 
must  not  be  left  undone  for  ill  consequences. 

4.  And  another  is,  this  will  make  way  for  persecution,  and  the  calam 
ities  of  the  godly  upon  every  change  of  the  prince's  mind.    I  answer — 
If  the  Lord  see  persecution  necessary  for  the  church,  we  must  endure 
it,  and  so  we  shall  be  gainers  both  by  good  princes  and  bad :  by  the 
persecution  of  evil  princes  truth  is  made  glorious  ;  by  the  ministry  of 
the  good,  error  is  suppressed  and  discountenanced.     God  would  oblige 
us  the  more  to  pray  for  them  in  power,  Ps.  Ixxii.  1,  and  1  Tim.  ii.  2 ; 
and  he  hath  promised  to  hear  such  prayers,  and  provide  nurse-fathers 
for  the  church.     Sometimes  a  wicked  magistrate,  understanding  his 
duty,  may,  by  the  overruling  power  of  God  in  his  conscience,  be  with 
held  from  persecuting  the  truth,  yea,  carried  out  to  the  suppression  of 
error.     When  Paulus  Samosatenus  revolted  from  the  orthodox  Chris 
tian  faith,  and  would  yet  retain  the  bishopric  of  Antioch,  the  business 
was  brought  to  Aurelian,  a  pagan  emperor,  who  removed  him. 

Secondly,  I  shall  state  the  point,  and  show  you  how  far  compulsion 
is  necessary.  (1.)  The  magistrate  should  use  no  compulsion  before 
care  had  for  better  information,  and  resolution  of  the  doubting  con 
science ;  otherwise  the  practice  were  fell  and  cruel,  like  that  of  false 
religions,  that  brook  no  contradiction.  Consciences  scrupulous  must 
not  be  too  hardly  dealt  withal.  To  answer  arguments  by  a  prison 
or  the  fires  is  a  Popish  topic,1  and  to  supply  in  rage  what  wanteth  in 
strength  of  reason  and  clearness  of  light  is  but  a  butcherly  violence  ; 
punishment  and  compulsion  should  not  be  hastened,  as  long  as  there 
appeareth  a  desire  to  be  informed,  with  meek  endeavours  after  satis 
faction.  The  apostle  Paul  is  for  two  admonitions  before  church 

1 '  Ex  officina  carnificum  petunt  argumeuta,  et  quos  sermonibus  decipere  non  possunt, 
gladiis  clamant  esse  ferieudos.' — Ambros. 


YER.  8.]  UPON  THE  EPISTLE  OF  JUDE.  239 

censure,  Titus  iii.  10  ;  and  the  censure  of  the  magistrate  should  not 
precede  that  of  the  church.  (2.)  In  things  indifferent,  Christian 
toleration  and  forbearance  takes  place ;  all  men  never  were,  nor  ever 
will  be,  in  this  world,  of  one  and  the  same  opinion,  no  more  than  of 
the  same  feature  and  complexion.  There  is  a  due  latitude  of  allow 
able  differences  wherein  the  strong  should  bear  with  the  weak,  Kom. 
xv.  1  ;  Eph.  iv.  2  ;  Gal.  vi.  1.  There  are  some  lesser  mistakes  of 
conscience  and  infirmities  incident  to  all  men ;  namely,  such  as  are 
consistent  with  faith,  the  main  and  fundamental  truths  and  principles 
of  salvation  and  charity,  as  not  tending  to  foment  faction  in  the  church 
or  sedition  in  the  commonwealth ;  but  if  either  of  these  limits  be 
transgressed,  circumstances  may  make  these  lesser  things  intolerable, 
as  Paul  '  withstood  Peter  to  the  face,'  though  otherwise  he  did  not 
count  the  matter  great,  Gal.  ii.  11  ;  yet,  when  it  was  urged  to  the 
scandal  of  the  churches,  he  thought  it  worthy  of  a  contest.  And  here 
it  belongeth  to  Christian  princes,  as  to  defend  truth,  so  to  see  that 
peace  be  not  violated  for  rites  and  ceremonies,  and  lesser  differences 
that  lie  far  from  the  heart  of  religion.  I  am  persuaded  that  want  of 
condescension  to  brethren  hath  brought  all  this  confusion  upon  us, 
<fec.  (3.)  A  gross  error  kept  secret  cometh  not  under  the  magistrate's 
cognisance,  but  the  diffusion  and  dissemination  of  errors  he  must  take 
notice  of ;  as  when  men  infect  others,  and  openly  blaspheme  Christian 
doctrine,  '  he  beareth  not  the  sword  in  vain.'  The  mind  and  con 
science,  as  to  any  power  under  God,  is  sui juris;  thoughts  are  free.  It 
is  a  saying  in  the  civil  law,  Cogitationis  pcenam  nemo  patitur — all 
command  is  exercised  about  such  things  as  fall  within  the  knowledge 
of  him  that  commandeth.  Now,  God  only  knoweth  the  heart,  Quis 
milii  imponat  necessitatem  credendi  quod  nolim,  saith  Lactantius,  vel 
quod  velim  non  credendi.  Theodosius  and  Valentinian,  in  their  law 
concerning  the  heretic,  give  this  limitation,  Sibi  tantummodo  nocitura 
senliat,  aliis  obfutura  non  pandat — subscriptions  and  inquisitions 
into  men's  consciences,  we  cannot  but  justly  condemn.  (4.)  Errors, 
according  to  their  nature  and  degree,  merit  a  different  punishment, 
Jude  9,  and  Ezra  vii.  26.  (5.)  Blasphemy,  idolatry,  and  gross 
heresy  are  to  be  put  into  the  same  rank  with  gross,  vicious  actions, 
and  supposed  (if  entertained  after  the  receiving  of  the  truth)  to  be  done 
against  light  and  conscience.  Paul  saith  of  the  heretic  that  he  is  avro- 
KaTafcpiTos,  after  due  admonitions,  Titus  iii.  11.  Therefore,  in  some 
cases,  these  may  be  punished  with  death,  as  Baal's  prophets  were 
slain,  1  Kings  xviii.  40,  Exod.  xxi.  20,  and  Lev.  xxiv.  16.  But  of 
the  whole  question  elsewhere. 

Obs.  6.  Again,  I  observe  from  the  same  clause,  that  it  is  a  sin  to 
despise  dominions.  For  it  is  here  charged  upon  these  seducers.  It 
is  a  sin,  because  it  is  against  the  injunctions  of  the  word,  Kom.  xiii. 
1,  Titus  iii.  1.  We  are  apt  to  forget  our  civil  duties,  or  to  count 
them  arbitrary,  as  if  the  same  authority  had  not  established  the  second 
table  as  well  as  the  first ;  and  it  is  a  sin,  because  magistracy  is  God's 
ordinance,  the  general  instruction  of  it  is  of  God,  though  the  particular 
constitution  of  it  be  of  man.  Compare  Rom.  xiii.  1,  with  1  Peter  ii. 
13.  Government  itself  is  of  God  ;  but  this  or  that  special  manner  or 
form  of  government  is  not  determined  by  God,  which  is  the  difference 


240  AN  EXPOSITION,  WITH  NOTES,  [VEB.  9. 

between  civil  and  ecclesiastical  government,  for  there  the  particular 
form  is  specified,  as  well  as  the  thing  itself  appointed.  Again,  it  is  a 
sin,  because  dominion  preserveth  human  societies,  so  that  we  should 
trespass  against  the  common  good  and  public  order  if  we  should 
despise  this  help,  yea,  against  the  law  of  our  own  nature,  man  being 
by  nature  a  sociable  creature.  Well,  then,  let  us  obey  every  ordinance 
of  man  for  the  Lord's  sake.  The  public  welfare  is  concerned  in  our 
obedience,  as  also  the  honour  of  religion,  both  which  should  be  very 
dear  to  one  that  feareth  God.  The  public  welfare  :  better  bear  many 
inconveniences  than  embroil  the  country  in  war  and  blood.  We  are 
bidden  be  subject,  ovcoXwfc,  '  to  the  fro  ward,'  1  Peter  ii.  18.  And 
the  honour  of  religion  :  God  will  have  the  world  know  that  Chris 
tianity  is  a  friend  to  civil  policy  ;  see  1  Peter  ii.  15,  and  Mat.  xvii.  27. 
We  learn  hence,  too,  that  they  are  but  libertines  that  think  that  reli 
gion  freeth  them  from  the  subjection  which  they  owe  to  God  or  man  ; 
it  doth  not  exempt  us  from  our  duty,  but  enable  us  to  perform  it. 
Many  take  such  a  liberty  in  civil  things  that  they  begin  to  grow  con 
temptuous  even  in  divine,  and  so  cast  off  God's  yoke  as  well  as  the 
magistrate's. 

Obs.  7.  The  last  expression  is  that,  speak  evil  of  dignities,  or  of 
glories,  by  which  probably  church  officers  are  intended,  such  being 
spoken  against  in  that  age,  3  John  10,  and  expressed  by  the  word 
glories,  a  term  given  both  to  the  apostles  and  other  officers  of  .the 
church.  Note,  there  is  a  respect  due  to  persons  invested  with  church 
power.  This  is  established  by  God's  ordinance,  and  therefore  should 
not  be  set  at  nought ;  neither  should  the  persons  invested  with  it  be 
evil  spoken  of.  That  obedience  is  required  to  them,  see  Heb.  xiii.  17 ; 
and  respect  and  honour,  see  1  Thes.  v.  12,  13,  and  1  Tim.  v.  17 ;  that 
they  should  not  be  lightly  evil  spoken  of,  1  Tim.  v.  19.  Though  for 
their  persons  and  outward  estate  they  are  mean  and  despicable,  yet 
they  are  called  to  a  high  employment,  and  have  the  promise  of  a  great 
power  and  presence  with  them,:  Mat.  xvi.  19,  John  xx.  23 ;  their 
regular  proceedings  are  ratified  in  the  court  of  heaven.  We  are  fallen 
into  an  age  wherein  no  persons  are  more  contemptible  than  ministers, 
nothing  less  valued  than  church  authority  :  it  is  become  the  eyesore 
of  the  times.  Not  to  speak  of  those  barking  Shimeis  the  Quakers, 
and  their  foul-mouthed  language,  taught  them  by  the  father  of  lies ; 
surely  others  have  not  such  a  reverence  of  God's  ordinance  as  they 
should  have. 

Ver.  9.  Yet  Michael  the  archangel,  wlien  contending  with  the 
devil  (lie  disputed  about  the  body  of  Moses},  durst  not  bring  against 
Jiim  a  railing  accusation,  but  said^  The  Lord  rebuke  thee. 

The  apostle  had  charged  the  seducers,  against  whom  he  wrote,  with 
opposition  of  magistracy,  and  contemptuous  speaking  against  those 
lights  which  God  had  set  in  the  church ;  he  now  cometh  to  aggravate 
their  effrontery  and  impudence  by  the  carriage  of  Michael  the  arch 
angel  towards  the  devil.  In  the  comparison  there  is  an  argument  a 
majore  ad  minus,  from  the  greater  to  the  less,  which  is  evidently  seen 
in  all  the  circumstances  of  the  text. 

1.  In  the  persons  contending,  Michael  the  archangel  with  the 
devil.  If  Michael,  so  excellent  in  nature,  so  high  in  office,  contending 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  241 

with  Satan,  an  impure  spirit,  already  judged  by  God,  used  such 
modesty  and  awe,  who  are  they,  sorry  creatures,  that  dare  despise  per 
sons  invested  with  the  dignity  and  height  of  magistracy  ? 

2.  There  is  an  aggravation  from  the  cause,  '  when  he  disputed  with 
him  about  the  body  of  Moses,'  a  matter  just,  and  in  which  the  mind 
of  God  was  clearly  known ;  and  dare  they  '  speak  evil  of  things  they 
know  not '  ?  that  is,  in  matters  so  far  above  their  reach  to  take  upon 
them  to  ensure1  and  determine  ? 

3.  There  is  an  aggravation  taken  from  the  disposition  of  the  angel, 
'  he  durst  not  bring  against  him  a  railing  accusation.'     His  holiness 
would  not  permit  him  to  deal  with  the  devil  in  an  indecent  and 
injurious  manner.     But  these  rashly  belch  out  their  reproaches  and 
curses  against  superiors  without  any  fear. 

4.  In  the  manner  of  speech,  '  the  Lord  rebuke  thee.'     The  whole 
judgment  of  the  cause  is  referred  to  God;  but  these  Gnostics  take 
upon  them  as  if  the  whole  judgment  of  things,  persons,  and  actions 
were  left  in  their  hands,  as  our  modern  Quakers  take  upon  them  to 
curse  and  to  pronounce  dreadful  judgments  upon  God's  most  holy 
servants  according  to  their  own  pleasure.     The  sum  of  the  whole  is 
this,  if  an  angel  that  is  great  in  power  durst  not  bring  against  the  worst 
creatures,  in  the  very  heat  of  contention  about  a  good  cause,  any 
undue  language  and  reproach,  certainly  it  is  a  horrible  impudence  in 
men  to  speak  contemptuously,  yea,  in  a  cursing  and  blaspheming  man 
ner,  of  those  whom  God  hath  advanced  to  superiority  in  church  or 
commonwealth. 

This  is  the  sum  of  the  words ;  but  because  this  scripture  is  difficult, 
before  I  come  to  the  observations,  I  shall  premise  some  explicatory 
questions. 

Quest.  1.  Whence  had  the  apostle  this  story  ;  the  scriptures  making 
no  mention  of  it  ? 

Ans.  The  substance  of  it  is  in  scripture.  We  read,  Deut.  xxxiv. 
6,  that  the  body  of  Moses  was  secretly  buried  by  the  Lord.  But  now 
for  the  circumstances  of  it.  He  might  receive  them  by  divine  revela 
tion,  which  are  here  authorised  and  made  scripture  ;  and  indeed  it  is 
usual  with  the  penmen  of  holy  writ  to  add  such  circumstances  as 
were  not  mentioned  in  the  place  where  the  history  was  first  recorded, 
as  in  Exodus  we  read  of  the  opposition  of  the  magicians  to  Moses ; 
but  their  names  are  mentioned,  2  Tim.  iii.  8,  '  As  Jannes  and  Jambres 
withstood  Moses.'  The  whole  story  of  their  contest  with  him  is  in  the 
Talmud ;  and  in  Apuleius,  and  other  histories,  we  read  that  these  were 
famous  magicians.  So  Ps.  cv.  18,  we  read  that  Joseph's  '  feet  were 
hurt  in  fetters,  and  he  was  laid  in  iron,'  which,  in  the  story  in  Genesis, 
appeareth  not ;  so  Moses  quaking,  Heb.  xii.  21,  and  the  following  of 
the  water  of  the  rock,  1  Cor.  x.  1,  2.  Those  things  might  be  received 
by  tradition  or  divine  inspiration,  or  were  extant  m  some  known  book 
and  record  then  in  use.  Origen  quoteth  a  book,  irepl  dvaXtftyecos  ruv 
Mcoo-ew?,  about  the  assumption  of  Moses,  for  this  history,  some  remain 
ders  of  which  are  in  the  books  of  the  Jews  unto  this  day.  Capellus, 
I  remember,  repeateth  a  long  tale  out  of  the  book  called  Habboth,  or 
the  mystical  expositions  of  the  Pentateuch,  concerning  the  altercation 

1  Qu.  '  censure '  ? — ED. 
VOL.  V.  Q 


242  AN  EXPOSITION,  WITH  NOTES,  [VflB.  9. 

between  Michael  and  Samael,  or  the  archangel  and  the  devil,  about 
the  body,  or  rather  soul,  of  Moses ;  and  how  God,  to  save  it  from 
Samael,  sucked  out  his  soul  from  the  body  by  a  kiss :  but  the  story  is 
so  fabulous  that  I  shall  not  repeat  it.  See  Capelli  Spicileg.  in  locum, 
pp.  128,  129. 

Quest.  2.  Is  this  a  real  history,  or  an  allusion  ? 

Ans.  There  are  three  opinions  about  this.  (1.)  One  is,  that  it  is 
a  figurative  expression  of  God's  care  for  his  church ;  and  they  that 
go  this  way  by  the  body  of  Moses  understand  either  the  whole  body  of 
the  Levitical  worship,  or  else  the  community  of  Israel,  represented  in 
Joshua  the  high  priest,  who  '  stood  before  the  angel  of  the  Lord,' 
Zech.  iii.  1,2,'  and  Satan  at  his  right  hand  ready  to  resist  him  ;  and 
the  Lord  said  unto  Satan,  The  Lord  rebuke  thee,  the  Lord,  that  hath 
chosen  Jerusalem,  rebuke  thee.'  In  Joshua  the  Levitical  worship 
newly  restored  is  figured,  and  the  angel  of  the  Lord,  before  whom  he 
stood,  is  Christ,  the  judge,  advocate,  and  defender  of  the  church ;  and 
the  Lord,  that  is,  the  Lord  Christ,  called  '  the  angel '  before,  puts  forth 
the  efficacy  of  his  mediation  against  this  malicious  opposition  of  Satan. 
So  some  accommodate  this  text  to  the  sense  of  that  place ;  and  the 
main  reason  is,  because  of  the  form  here  used,  '  The  Lord  rebuke 
thee/  This  sense  is  argute,  but  not  so  solid.  Junius,  who  first  pro 
pounded  it,  seemeth  to  distrust  it.  The  reason  is  of  no  force,  for  the 
same  form  might  be  used  on  divers  occasions  ;  and  my  reasons  against 
it  are,  because  these  expressions  are  typical  and  visional.  Now  to  make 
a  type  of  a  type,  especially  in  the  New  Testament,  which  usually 
explaineth  the  difficulties  of  the  Old,  seemeth  irrational ;  and  though 
by  Michael  Christ  may  be  intended,  yet  the  change  from  Joshua  to 
Moses  is  too  much  forced.  (2.)  Others  conceive  that  it  is  not  a  his 
tory,  but  a  Talmudic  fiction  and  parable ;  and  that  Jude,  in  citing 
it,  doth  not  approve  the  story  as  true,  but  only  urgeth  it  upon  them 
for  their  instruction,  who  were  mightily  pleased  with  this  kind  of 
fables  :  as  the  fathers  against  the  heathens  did  often  make  use  of  their 
own  stories  and  fictions  concerning  their  gods ;  such  condescensions  are 
frequent.  But  against  this  opinion ;  it  seemeth  to  be  urged  here  by 
way  of  downright  assertion,  not  as  an  argument  ad  homines,  and  by 
Peter  on  the  like  occasion  :  2  Peter  ii.  11,  *  Whereas  angels,  that  are 
greater  in  might  and  power,  bring  not  a  railing  accusation  against  them 
before  the  Lord/  I  say,  he  doth  not  urge  it  as  a  Jewish  fable,  but  as 
a  real  argument  taken  from  the  nature  of  the  holy  angels.  (3.)  There 
is  another  opinion,  that  it  is  a  real  history,  namely,  that  the  devil  was 
earnest  to  discover  the  place  of  Moses'  grave,  and  to  take  up  his  body 
again,  wherein  he  was  resisted  by  Michael,  some  principal  and  chief 
angel,  and  his  attempts  made  fruitless  by  this  holy  and  modest  address 
to  God,  '  The  Lord  rebuke  thee/ 

Quest.  3.  The  next  question  is,  who  is  meant  by  Michael  the  arch 
angel  ? 

Ans.  Michael  is  the  name  of  his  person,  and  archangel  of  his 
office.  Michael  signifieth  he  is  strong  God,  or  who  is  like  the  strong 
God,  and  therefore  some  apply  it  to  Jesus  Christ,  who  in  many  places 
of  scripture  is  set  forth  as  '  head  of  angels/  See  Exod.  iii.  2  with  4, 
and  Exod..  xxiii.  20-22;  Gen.  xlviii.  16;  and  in  Dan.  xii.  1,  and 
x.  13.  Jesus  Christ  seemeth  there  to  be  intended  by  Michael,  he 


YER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  243 

being  the  Prince  of  Israel.  But  there  is  no  necessity  of  interpreting 
those  places  in  Daniel  of  Christ,  much  less  is  he  intended  here,  it 
being  beneath  the  dignity  of  his  person  to  contend  with  the  devil, 
which  though  he  did  in  his  humiliation,  Mat.  iv.,  yet  to  do  it  before 
that  was  unworthy  of  him ;  besides,  that  phrase,  he  durst  not,  is  not 
so  applicable  to  Jesus  Christ,  and  besides,  Christ  and  the  archangel 
are  in  scripture  distinguished,  yea,  Peter  applieth  this  to  angels  in 
general,  '  whereas  angels/  2  Peter  ii.  11.  But  you  will  object,  how 
can  any  creature  be  called  Michael,  equal  to  God  in  power  and  strength  ? 
I  answer — It  may  be  taken  (1.)  Absolutely,  and  so  it  is  proper  to 
Christ,  who  is  God's  fellow,  Zech.  xiii.  7 ;  (2.)  Comparatively,  and  so 
it  may  be  applied  to  him  who  is  highest  in  dignity  among  the  crea 
tures,  and  is  next  to  God  in  excellency  and  strength,  and  so  it  may 
imply  the  highest  angel,  as  in  hell  there  is  a  Beelzebub,  or  a  chief 
devil ;  therefore  it  is  said,  Mat.  xxv.,  '  The  devil  and  his  angels/  So 
in  heaven  there  may  be  a  Michael,  one  highest  in  order  among  the 
blessed  angels. 

Quest.  4.  Why  should  the  devil  so  earnestly  dispute  about  the  body 
of  Moses  ? 

Ans.  The  rabbins,  among  others  of  their  fables,  interpret  it  of  the 
desire  which  the  devil  had  to  destroy  Moses  by  death,  there  being  no 
man  like  Moses,  that  '  saw  God  face  to  face/  Therefore  his  rage  was 
great  against  him,  and  he  sought  to  destroy  him ;  and  to  this  purpose 
applies  that  of  the  psalmist :  Ps.  xxxvii.  32,  '  The  wicked  watcheth  the 
righteous,  and  seeketh  to  slay  him/  Among  Christians  some  say  this 
striving  was  before,  some  after,  his  burial ;  some  before  his  burial,  as 
Junius,  that  his  body  might  not  be  removed  out  of  sight,  but  he  might 
satisfy  his  rage  and  malice  upon  it  in  abusing  it.  But  that  is  not  so 
probable,  the  body  being  suddenly  disposed  of  by  God  to  some  secret 
place  of  burial.  Some  say  after  burial  the  devil  sought  to  take  it  up 
again,  and  upon  that  ground  arose  this  contention  between  him  and 
Michael.  But  why  should  the  devil  contend  so  much  about  the  buried 
body  of  Moses  ?  To  answer  this  we  must  consider  what  might  be  the 
ends  of  God's  concealing  his  burial.  Possibly  this  might  be  done  lest 
in  a  preposterous  zeal  they  should  yield  honour  to  the  dead  body  of 
such  a  famous  and  excellent  prophet,  and  so.  it  might  become  a  snare 
to  the  people.  Possibly  there  might  be  something  typical  in  it — the 
dead  body  of  Moses  was  buried  in  an  unknown  place,  lest  they  should 
take  it  up,  and  carry  it  into  the  land  of  Canaan — to  signify  the  aboli 
tion  of  the  legal  ordinances,  under  the  evangelic  state.  So  that  to 
revive  the  antiquated  ceremonies  of  the  law  now  is  to  but  rake  up 
Moses'  dead  body.  Now  the  devil  may  be  supposed  to  contend  for 
the  body  of  Moses,  partly  out  of  obstinate  curiosity,  whereby  sinful 
creatures  are  strongly  inclined  to  desire  things  forbidden ;  partly  to 
defeat  the  purposes  of  God ;  but  chiefly  by  dead  Moses  to  set  up  him 
self  in  the  hearts  of  the  living,  seeking  thereby  to  provoke  them  to  a 
worship  of  his  relics  or  remains. 

These  questions  premised,  the  explication  of  the  words  is  easy. 
Michael  the  archangel ;  that  is,  some  principal  angel  deputed  to  this 
ministry  and  service.  When  he  contended  with  the  devil,  St,a@6\rp 
&La,KpLv6fj,evos.  The  word  signifieth  an  altercation  or  contention  in 
words,  a  dispute  with  the  devil.  About  the  body  of  Moses,  about  the 


244  AN  EXPOSITION,  WITH  NOTES,  [VEB.  9. 

knowledge  of  the  place  of  his  burial.  Durst  not,  his  fear  of  God, 
modesty,  and  meekness  would  not  permit  him.  Bring  against  him  a 
railing  accusation,  Kpiaw  eireve^Kelv  /SXacr^^/zta?,  '  the  judgment  of 
blasphemy/  or  such  unworthy  language  as  the  heat  of  contention  is 
wont  to  provoke  and  extort  from  us.  But  said,  The  Lord  rebuke  thee. 
It  is  a  modest  referring  of  the  matter  to  God's  cognisance,  or  a  prayer 
that  the  Lord  would  check  this  malicious  opposition. 
Observations  are  many  : — 

Obs.  1.  Observe,  that  to  aggravate  their  virulency,  he  compares  it 
with  the  modesty  of  an  archangel ;  whence  note,  that  pride  and  con 
tempt  in  them  of  a  low  degree  is  less  tolerable  than  in  those  whom 
God  hath  advanced  to  a  higher  rank  and  sphere.  Partly  because 
these  have  less  temptation  to  be  proud ;  and  when  a  sin  is  committed 
without  a  temptation  it  is  a  sign  that  the  heart  is  strongly  inclined 
that  way,  as  there  needeth  no  force  to  make  a  bowl  run  down  hill, 
because  of  its  natural  tendency.  Their  wants  and  meanness  should 
keep  them  humble  ;  we  look  that  the  fire  should  go  out  when  the  fuel 
is  taken  away.  When  men  have  nothing  to  be  proud  of,  the  want 
of  an  opportunity  should  make  men  at  least  forbear  the  sin.  Partly 
because  they  have  more  reason  to  be  humble ;  as  the  rich  and  great 
have  reason  to  be  thankful,  so  the  poor  have  reason  to  be  humble. 
With  a  low  condition  there  should  be  a  lowly  mind:  'It  is  better 
to  be  of  a  humble  spirit  with  the  lowly,'  &c.,  Prov.  xvi.  19.  Well, 
then,  poverty  and  pride  are  most  unsuitable  ;  pride  is  allowable  in 
none,  but  in  the  poor  most  prodigious.  It  is  an  odd  sight  to  see 
those  of  the  highest  rank  turn  fashionists,  arid  display  the  ensigns  of 
their  own  vanity  ;  but  when  servants,  and  those  of  a  low  degree,  put 
themselves  into  the  garb,  these  are  prodigies  of  pride.  As  the  modesty 
of  the  archangel  was  an  upbraiding  to  the  pride  of  the  Gnostics,  so 
should  those  that  are  advanced  to  the  highest  degree  of  honour  shame 
the  meaner  sort  with  their  comely  plainness.  Again,  to  see  men  of  the 
greatest  sufficiencies  humble  in  style  and  mind,  and  denying  their  great 
parts  for  the  sake  of  the  simplicity  of  the  gospel ;  it  is  a  shame  that 
persons  of  low  parts  should  be  puffed  up,  and  appear  flaunting  in  the 
pomp  of  words,  or  blustering  in  Greek  and  Latin  sentences,  as  if  all 
reading  and  learned  worth  were  their  own.  The  apostle  condemned 
the  Corinthians  for  the  pompous  use  of  tongues  in  the  church,  and 
shameth  them  by  his  own  example :  1  Cor.  xiv.  18,  *  I  thank  God  I 
speak  with  tongues  more  than  you  all ;  yet  rather/  &c. 

Again,  to  take  down  pride,  look  to  others  whom  God  hath  set  higher, 
and  yet  are  more  humble,  as  usually  the  higher  the  sun  the  less 
shadows  it  casteth.  Usually  God's  children  carry  a  low  mind  in  a 
high  condition,  James  i.  10;  they  are  rich,  yet  'made  low/ that  is, 
*  lowly/  If,  in  the  fulness  of  riches,  honours,  parts,  and  enjoyments, 
they  are  so  meek  and  humble,  why  should  I,  that  have  less  temptations, 
be  more  proud  ?  They  are  lifted  up  by  God,  but  not  in  their  own 
spirits.  I  am  a  worm,  in  a  much  lower  sphere,  and  yet  of  a  prouder 
heart.  They  are  affable,  meek,  modest,  why  am  I  so  fierce  and  im 
patient  of  contradiction  ?  Once  more,  if  the  judgments  of  God  light 
upon  greater  personages  for  their  pride,  say  what  will  become  of  me  ? 
In  me  it  is  more  odious.  If  God  destroy  those  whose  '  height  is  as  the 
height  of  cedars/  Amos  ii.  9,  surely  the  reed  should  tremble.  Many 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  245 

times  mean  and  base  people,  that  have  no  tincture  of  ingenuity,  and  are 
of  no  name  or  quality  in  the  world,  have  pride  enough  to  be  bitter  enemies 
to  God's  children.  David  saith,  Ps.  xxxv.  15,  *  The  abjects  gathered 
themselves  together  to  make  songs  against  me/  when  as  God  *  rebuketh 
kings  for  their  sakes/  If  he  visit  the  throne,  will  he  not  visit  the  ale- 
bench  ?  What  scorn  will  he  cast  upon  this  saucy  dust  ?  these  spiteful 
worms,  that  have  only  malice  enough  to  snarl  and  can  go  no  further  ? 
If  '  the  great  men  of  the  earth'  tremble,  shall  the  'bondmen'  go  free  ? 
Kev.  vi.  15.  But  chiefly  upon  this  occasion  would  I  commend  to  you 
the  example  of  the  Lord  Christ  to  take  down  pride.  This  is  an  ex 
ample  that  will  shame  us  indeed,  whatever  the  pride  be.  Are  you 
puffed  up  with  pride  of  vain  conceit  ?  Christ  stripped  himself  of  all 
his  glory,  Phil.  ii.  7.  With  pride  of  revenge  ?  Men  are  loath  to  strike 
sail,  to  seek  to  an  enemy ;  they  scorn  it.  Jesus  Christ,  though  such 
an  excellent  person,  '  loved  us  first,'  1  John  iv.  19,  sued  to  his  enemies. 
Is  it  disdain  of  our  condition,  pride  of  murmurings  ?  He  made  him 
self  '  a  worm  and  no  man,'  and  '  when  he  was  rich '  in  the  glory  of  the 
Godhead,  *  became  poor  for  our  sakes  :'  Mat.  x.  24,  '  The  disciple  is  not 
above  his  master,  nor  the  servant  above  his  lord.'  If  we  be  scorned, 
would  we  be  better  dealt  with  than  our  master  was  ?  Many  times  you 
have  seen  a  master  do  the  work  of  a  servant  to  shame  him ;  so  did 
Christ.  Do  but  think  of  Christ's  excellency  and  your  own  base  condi 
tion  ;  as  here,  to  shame  the  brutish  Gnostics,  the  apostle  telleth  them 
they  took  more  upon  them  than  a  glorious  angel. 

Obs.  2.  Again,  from  the  archangel's  contending  about  the  body  of 
Moses.  The  devil  would  discover  Moses'  grave,  and  the  archangel  is 
ready  to  resist  him.  The  note  is,  that  God  hath  angels  and  archangels 
that  are  always  ready  to  defend  a  good  cause.  They  are  many  ;  the 
king  of  heaven  hath  a  brave  court :  Dan,  vii.  10,  'A  thousand  thousand 
minister  to  him,  and  ten  thousand  times  ten  thousand  stand  before 
him.'  Christ  saith  he  could  pray  for  'twelve  legions'  in  an  instant, 
Mat.  xxvi.  53.  Now  a  legion,  in  the  least  computation,  is  six  thousand 
foot  and  seven  hundred  horse.  They  are  able,  they  '  excel  in  strength.' 
One  angel  slew  a  hundred  and  eighty-five  thousand  in  one  night,  Isa. 
xxxvii.  36.  They  are  always  ready,  attending  on  God's  commands, 
Ps.  ciii.  20.  They  rejoice  in  names  of  service  more  than  names  of 
honour.  They  are  swift  in  execution;  they  are  described  to  have 
'  six  wings  apiece,'  Isa.  vi.  2  ;  as  being  at  the  Lord's  beck,  and  ready 
to  execute  his  command  as  soon  as  they  hear  the  word.  All  which 
informeth  us  (1.)  Of  the  danger  of  wicked  men  in  opposing  a  good 
cause  ;  they  fight  not  only  against  men,  but  against  angels.  (2.)  That 
angels  have  more  to  do  in  human  affairs  than  we  are  aware  of. 
There  are  evil  angels  assisting  in  the  counsels  against  the  church, 
and  good  angels  resisting,  in  those  days  of  conflict.  The  combat  is 
not  only  between  men  and  men,  but  between  angels  and  angels, 
Dan.  x.  13.  The  protection  of  the  holy  angels  is  invisible,  but  true 
and  real.  (3.)  Here  is  comfort  to  God's  children  when  they  are 
embarked  in  a  hazardous  but  in  a  holy  business  ;  there  are  '  far 
more  with  us  than  can  be  against  us,'  2  Kings  vi.  16.  There  is 
God  the  Father's  power  on  the  church's  side  ;  the  Son  puts  forth 
the  strength  of  his  mediation,  Zech.  iii.  2 ;  the  Spirit  comforts  and 


246  AN  EXPOSITION,  WITH  NOTES,  [VER.  9. 

animateth  us,  and  then  holy  angels  are  employed  as  instruments.  The 
Lord  Jesus  and  his  angels  will  stick  to  the  church  when  none  else 
dare  :  Dan.  x.  21,  '  There  is  none  holdeth  with  me  in  these  things  but 
Michael  your  prince.'  When  all  human  strength  faileth,  Christ  by 
their  ministry  can  uphold  the  affairs  of  the  church ;  omnipotericy  is  a 
great  deep.  Usually  we  look  to  means,  and  can  better  conceive  of  the 
operations  of  finite  creatures  than  of  the  infinite  God ;  therefore  doth 
the  Lord  represent  the  help  of  the  church  as  managed  by  these  power 
ful  instruments.  Only  now  take  heed  that  you  do  not  betray  your 
succours,  nor  defraud  yourselves  of  their  protection.  (1.)  By  neglect 
ing  to  seek  to  the  God  of  angels :  Dan.  x.  12,  '  From  the  first  day  thou 
didst  set  thine  heart  to  understand,  and  didst  chasten  thyself  before  thy 
God,'  &c.  We  are  not  to  pray  to  them,  but  for  them,  to  the  Lord. 
(2.)  By  unwarrantable  practices,  for  then  you  join  with  Satan  to  their 
grief :  Ps.  xxxiv.  7,  '  The  angel  encampeth  about  them  that  fear  him.' 
A  good  cause  should  be  well  managed,  and  then  trust  God,  who,  if  he 
seeth  fit  to  glorify  himself  by  our  deliverance,  rather  than  our  suffer 
ings,  can  find  means  enough  to  save  us  when  men  fail. 

Obs.  3.  Observe  again,  that  angels  have  a  care  not  only  of  the  souls, 
but  of  thejbodies,  yea,  even  of  the  dead  bodies,  of  the  saints,  as  Michael 
disputed  with  the  devil  about  '  the  body  of  Moses/  That  you  may 
understand  the  particular  care  which  the  angels  have  about  the  people 
of  God,  I  shall  open  it  to  you  in  several  propositions  : — 

1.  It  is  certain  the  angels  had  a  great  care  about  the  people  of  God 
in  ancient  times.     Examples  are  found  everywhere  in  the  word  of  God. 
Lot  was  led  out  of  Sodom  by  angels ;  Daniel  taught  by  an  angel ;  Cor 
nelius  answered  by  an  angel ;  an  angel  withstood  Balaam  in  the  way, 
o^um.  xxii.  ;  an  angel  walked  with  the  three  children  in  the  fiery  fur 
nace,  Dan.  iii.  25  ;  an  angel  shut  up  the  mouths  of  lions  that  they 
might  not  hurt  Daniel  in  the  den,  Dan.  vi.  22 ;  an  angel  comforted 
Paul  in  the  tempest,  Acts  xxvii.  23, 24.     Scarce  any  remarkable  thing 
befell  the  people  of  God,  but  it  was  accomplished  by  their  ministry. 

2.  The  ministry  of  angels,  though  not  so  visible  and  sensible  as 
heretofore,  is  not  wholly  ceased.     The  privilege  of  it  belongeth  to  all 
saints  :  Heb.  i,  14>  '  Are  they  not  ministering  spirits  sent  forth  for  the 
heirs  of  salvation?'     All  that  are  called  to  inherit  a  blessing  were 
under  their  tutelage.     So  see  Ps.  xci.  1 2  ;  and  those  instances  alleged 
in  the  former  proposition  are  patterns  and  precedents  by  which  we  may 
know  what  to  expect.     Their  tutelage  then  was  more  visible  and  sen 
sible,  because  the  church,  newly  planted,  needed  to  be  confirmed  ;  but 
God  would  have  us  live  by  faith,  and  expect  all  our  supports  in  a 
more  spiritual  way  ;  though  we  have  not  visible  apparitions,  yet  we 
have  real  experiments  of  their  succour  ;  the  evil  angels  appear  not,  yet 
we  doubt  not  of  the  hurt  done  by  them.     In  the  first  times  of  the 
gospel   Christ's  bodily  presence   was   necessary,   but   now  only   his 
spiritual. 

3.  The  proper  object  of  their  ministry  and  care  are  the  children  of 
God,  wicked  men  are  not  under  their  covert  and  protection ;  it  is  true, 
they  may  be  under  a  general  care,  as  Hagar  and  Ishmael,  who  are  set 
out  in  scripture  as  the  types  of  those  that  are  rejected  by  the  Lord  ; 
yet,  Gen.  xxi.  17,  *  An  angel  of  the  Lord  came  and  stood  by  Hagar,  and 


VEB.  9.]  UPON  THE  EPISTLE  OF  JUDE.  247 

said,  The  Lord  Lath  heard  the  cry  of  the  lad/     Though  possibly  this 
might  be,  as  he  was  Abraham's  son  ;  dogs  in  the  house  have  the  crumbs. 

4.  The  ministry  of  the  angels  is  over  all  the  children  of  God,  with 
out  exception ;  not  only  Moses,  but  the  meanest  saint  is  under  their 
care.     God's  love  to  his  people  is  not  dispensed  with  respect  to  their 
peculiar  pomp  and  greatness :  Mat.  xviii.  10,  '  Offend  not  these  little 
ones,  for  their  angels  behold  my  Father's  face/     It  is  chiefly  meant  of 
those  that  are  little  in  esteem  and  account  in  the  world ;  the  message 
of  Christ's  birth  was  brought  by  angels  to  shepherds,  feeding  their 
flocks  in  the  fields,  Luke  ii. 

5.  As  no  saints  are  excepted  from  receiving  the  benefit  of  their 
ministry,  so  no   angels   are   excepted  from   being   employed  in  it. 
Michael  contendeth  with  Satan,  and  the  apostle  saith,  ov^l  Trdvres, 
1  Are  they  not  all,'  &c.,  Heb.  i.  14.     The  archangels  themselves  are 
'  ministering  spirits  ; '  it  is  a  rash  boldness  in  the  schoolmen  to  exempt 
any  from  this  office.    What  an  instance  is  here  of  God's  love,  that  the 
highest  angel  should  not  be  exempted  from  a  care  of  the  lowest  saint! 

6.  That  every  single  believer  hath  his  proper  and  allotted  angel  to 
attend  him  from  his  birth  to  his  death,  is  rather  matter  of  problem 
and  dispute  than  positive  assertion  ;  there  are  some  scriptures  make 
it  probable,   but  not   certain.     Sometimes   we   read    of   one   angel 
attending  many  men,  arid  at  other  times  of  many  angels  attending 
one  man,  as  Jacob  had  many,  Gen.  xxxii.  1,  2,  '  God's  host/  &c. ;  so 
Elisha,  2  Kings  vi.  17,  '  Elisha  prayed  and  the  mountains  were  full 
of  chariots  and  horses  of  fire/  that  is,  of  angels  coming  to  offer  help 
in  that  case.     It  is  true,  the  opinion  of  a  particular  angel  guardian 
was  ancient.     Plato  saith,  e/eacrT&>  ov  eXero  Sai/Jiova  TQVTOV  fyvKaica 
%vjJi7re/j,7reLv  TOV  fiiov  /cat  a7ro7r\r)pct)Tr]V  rwv  aipeOevrtav,   and  among 
the  ancient  fathers  places  of  scripture  are  brought  for  it  that  are  full 
of  probability,  not  cogency.     One  is  that  of  the  Old  Testament,  Gen. 
xlviii.  16,  '  The  angel  which  redeemed  me  from  all  evil,  bless  the  lads/ 
&c.,  in  which  passage  he  seemeth  to  ascribe  his  preservation  and  de 
liverance  to  some  particular  angel ;  but  to  this  may  be  replied  what 
was  before  alleged  of  '  the  host  of  God  '  going  along  with  him  ;  and  by 
this  angel  is  meant  the  Lord  Christ,  who  is  alone  the  object  of  worship 
and  adoration  ;  and  who,  because  of  the  frequency  of  his  personal  ap 
pearance  and  mediation  between  God  and  man,  is  set  forth  under  the 
term  of  an  angel.     The  rabbins  expound  it  of  '  the  angel  of  God's  pre 
sence/     Another  place  is  Mat.  xviii.  10,  '  Their  angels  see  my  Father's 
face ;'  not  the  angels,  but  their  angels ;  but  the  word  there  may  only  imply 
their  common  interest  in  the  whole  host  of  God.     Christ  doth  not  say 
that  every  one  of  them  hath  an  angel.     As,  for  instance,  it  may  be 
said,  These  prisoners  have  their  keepers,  these  scholars  have  their  mas 
ters,  these  soldiers  have  their  captains ;  it  doth  not  follow  that  every 
one  hath  a  particular  keeper,  master,  captain,  &c.     Another  place  is 
Acts  xii.  15.     When  the  maid  said  Peter  was  at  the  door,  they,  dis 
trusting  her  report,  said,  '  It  is  his  angel/    This  place  may  be  answered 
thus — That  sayings  of  men  in  scripture  are  not  all  scripture,  or  a  part 
of  our  rule ;  arid  that  many  things  were  spoken  by  the  disciples  in  their 
rudeness  which  are  not  altogether  justifiable ;  but  because  this  place 
is  the  main,  let  me  examine  it  a  little.    Three  opinions  there  are  about 


248  AN  EXPOSITION,  WITH  NOTES,  [VjfiR.  9. 

the  place.  Some  understand  it  appellatively,  it  is  his  angel,  or  mes 
senger,  sent  by  him  out  of  prison.1  But  Khoda  heard  Peter's  voice, 
and  that  was  the  ground  of  the  sayings.  Others  understand  it  of  some 
angel  come  to  give  notice  of  his  death  ;  but  that  is  groundless.  Lastly, 
some,  as  Chrysostom,  of  a  particular  tutelar  angel.  But  whence  doth 
it  appear  that  these  angels  had  the  shape  and  habit  of  those  they  kept  ? 
And  angels  do  not  use  to  knock  at  doors,  and  wait  for  opening ;  and 
if  Peter  had  a  special  angel,  it  followeth  not  that  all  have  ;  the  mean 
ing  probably  is,  it  is  a  spirit  that  hath  assumed  his  shape. 

7.  Though  it  be  not  certain  that  every  particular  believer  hath  an 
angel  deputed  to  his  attendance,  yet  in  the  general  there  is  an  assur 
ance  of  a  guardianship  and  tutelage  from  the  angels ;  '  the  heirs  of 
salvation '  have  them  among  them.    If  the  whole  city  hath  a  sufficient 
guard,  it  is  as  good  as  if  every  citizen  had  a  distinct  soldier  to  defend 
him  ;  nay,  it  is  more  for  our  comfort,  that  we  have  many  rather  than 
one ;  we  have  to  do  with  many  enemies,  and  therefore  we  need  much 
assistance:  Ps.  xci.  11,  '  He  shall  give  his  angels  charge  over  thee.' 
Many  angels  are  charged  with  our  safety,  and  though  they  be  not  so 
particularly  conversant  about  us  as  the  other  opinion  conceiveth,  yet 
they  '  behold  the  face  of  God/  and  are  always  in  his  presence,  and 
'  wait  for  his  command,'  Ps.  ciii.  20,  who  so  careth  for  every  one  as  if 
he  had  none  to  care  for  besides  him. 

8.  This  tutelage  is  from  their  first  conception  in  the  womb  till  the 
translation  of  body  and  soul  into  glory.     Survey  all  the  passages  of 
life  from  the  womb  to  the  grave,  nay,  after  death,  till  the  resurrec 
tion,  the  ministry  of  angels  doth  not  wholly  cease.     Their  care  begin- 
neth  as  soon  as  the  child  is  quickened  in  the  womb,  for  then  they  have 
another  distinct  charge  to  look  after ;  and  as  they  are  servants  of  pro 
vidence,  by  their  help  they  are  born  and  brought  into  the  world ;  God's 
providence  taketh  date  thence,  Gal.  i.  15 ;  and  they,  I  say,  are  instru 
ments  of  providence  ;  they  watch  over  us  in  infancy  and  childhood  ; 
little  ones  are  committed  to  their  custody,  and  babes  and  sucklings 
have  their  angels,  Mat.  xviii.     Jesus  Christ  was  provided  for  in  his 
cradle  by  an  angel,  Mat.  ii.  13.     The  devil  rampeth  about  the  elect 
whilst  they  are  yet  in  their  swaddling-clothes.     That  expression,  Rev. 
xii. ,  of  the  dragon's  seeking  to  '  devour  the  man-child  as  soon  as  he 
was  born/  is  figurative,  but  it  alludeth  to  what  is  true.     Again,  as  we 
grow  up  they  rejoice  at  our  conversion,  Luke  xv.     We  read  of  'joy  in 
heaven  over  a  sinner  that  repenteth  ; '  you  cannot  gratify  the  angels 
more  than  in  your  conversion  to  God  ;  the  devil  seeks  to  hinder  it  as 
much  as  he  can,  but  they  rejoice  when  '  a  brand  is  plucked  out  of  the 
burning/  Zech.  iii.     Again,  after  conversion,  they  watch  over  us  in 
duty,  and  danger,  and  temptations.     In  duties ;  where  Satan  is  most 
busy  to  hinder,  Zech.  iii.  1,  they  are  most  helpful :  the  angels  are  in 
the  assemblies  of  the  faithful,  1  Cor.  xi.  10.     So  in  dangers ;  when 
Peter  was  in  prison,  God  serideth  him  an  angel  to  bring  him  out, 
Acts  xii.     Ruffinus  speaketh  of  a  young  man,  a  martyr  on  the  rack, 
that  had  his  face  wiped  by  an  angel,  and  refreshed  by  him  in  the 
midst  of  his  pains.     Nay,  in  casual  dangers,  which  we  cannot  foresee 
and  prevent :  Ps.  xci.  12,  '  He  shall  give  his  angels  charge  over  thee, 

1  John's  disciples  are  called  ayy€\oi,  angels,  or  messengers  of  John,  Luke  vii.  24. 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  249 

that  ttiou  dash  not  thy  foot  against  a  stone.'  So  in  temptations  ;  Mat. 
iv.  11,  they  '  ministered'  to  Christ  when  he  was  tempted  by  the  devil ; 
they  came  to  show  how  God  will  deal  with  his  people  in  like  cases. 
Once  more,  they  are  with  us  to  comfort  us  in  death ;  in  the  midst  of 
his  agonies  the  Lord  Jesus  was  comforted  and  refreshed  by  an  angel, 
Luke  xxii.  43  ;  so  they  are  with  the  faithful,  helping  and  easing  them 
in  their  sicknesses.  After  death  they  carry  our  souls  to  heaven,  as 
Lazarus  was  carried  into  Abraham's  bosom,  Luke  xvi.  22.  Though 
the  body  had  not  the  honour  of  a  pompous  burial,  yet  the  soul  is 
solemnly  conveyed  by  angels,  and  gathered  up  into  the  communion  of 
the  souls  of  just  men  made  perfect ;  as  Christ  himself  also  ascended 
into  heaven  in  the  company  of  angels,  Acts  i.  Once  more,  after  death 
they  guard  our  bodies  in  the  grave,  as  the  angels  guarded  Christ's 
sepulchre,  Mat.  xxviii.  2-4.  God  did  set  his  guards,  as  well  as  the 
high  priests.  Their  last  ministry  and  service  about  the  faithful  is  to 
gather  up  their  bodies  at  the  last  day :  '  They  shall  gather  up  the 
elect  from  the  four  winds/  Mat.  xxiv.  31,  and  then  their  office  and 
charge  ceaseth. 

9.  This  tutelage  is  ever  administered  according  to  God's  pleasure  : 
Ps.  ciii.  21,  'Ye  ministers  of  his  that  do  his  pleasure  ;'  not  their  own, 
not  ours,  but  his  pleasure.  The  help  of  angels  is  more  powerful,  but 
no  more  absolute,  than  the  help  of  other  means,  for  it  dependeth  still 
on  the  will  of  God,  as  all  other  means  of  defence  and  outward  support 
do ;  their  employment  is  to  attend  us,  and  serve  us,  according  to  the 
Lord's  direction. 

Let  us  now  apply  what  hath  been  spoken. 

Use  1.  First,  it  serveth  for  information,  to  show  us  : — 

1.  The  care  of  God  for  the  elect.     He  engageth  his  own  power  for 
our  preservation,  as  also  the  mediation  of  Christ,  the  conduct  of  the 
Spirit,  and  the  ministry  of  angels.     In  Zech.  i.  you  have  a  scheme  of 
providence ;  '  the  man  that  stood  among  the  myrtle  trees '  sent  the 
angels  to  and  fro  throughout  the  earth,  and  then  they  came  and  gave 
him  an  account  of  what  passed  in  the  world.   The  man  is  Jesus  Christ, 
who,  to  prefigure  his  incarnation,  is  thus  represented  ;  and  he  hath  all 
the  angels  at  his  command,  to  send  them  forth  as  the  condition  of  his 
church  requireth ;  and  they,  as  his  intelligencers  and  agents,  are  to 
bring  him  notice  how  all  affairs  and  matters  pass  in  the  world.     Thus 
doth  the  Lord  set  forth  himself  to  our  capacity,  and  that  we,  who  are 
used  to  means,  may  the  better  believe  in  him. 

2.  The  condescension  and  humility  of  the  angels ;  they  rejoice  in 
names  of  service  more  than  in  names  of  honour,  and  will  perform 
offices  of  respect  to  the  meanest  creatures, — an  angel  clothed  with 
light  and  glory  would  come  to  the  shepherds, — and  do  not  refuse  at 
Christ's  direction  to  wait  upon  those  who  are  despised  and  rejected 
of  men. 

3.  It  informeth  us  of  their  man-kindness,  which  shameth  our  envy ; 
their  love  is  great  to  mankind,  and  are  affectionately  desirous  of  our 
good,  and  therefore  decline  no  office  of  love  and  service  to  us.     They 
rejoiced  when  the  world  was  created  as  a  dwelling-place  for  man 
Job  xxxviii.  7  ;  and  again  at  the  coming  of  Christ,  which  was  man's 
restoring,  Luke  ii.  13 ;  and  so  at  the  calling  and  conversion  of  a  sin- 


250  AN  EXPOSITION,  WITH  NOTES,  [\TEB.  9. 

ner,  Luke  xv.  7,  when  we  come  to  be  possessed  of  our  privileges  in 
Christ. 

4.  It  informeth  us  of  the  dignity  of  the  saints.     What  a  price  doth 
the  Lord  and  the  holy  angels  set  upon  the  meanest  Christian  ;  God's 
own  court  is  their  guard.     Certainly  a  godly  man,  though  of  the 
meanest  calling,  should  not  be  contemptible;  there  is  somewhat  in 
holiness  more  than  the  world  seeth,  some  worth  in  it,  or  else  God 
would  not  set  such  a  guard  upon  it,  a  guard  so  full  of  state  and 
strength.    It  was  a  mighty  favour  for  Mordecai  to  have  a  courtier  of  a 
great  king  to  wait  upon  him  for  one  hour  :  we  have  angels  that  still 
attend  and  wait  for  our  good. 

5.  It  informeth  us  of  the  'obedience  of  the  angels  in  the  lowest 
services.     God  saith,  Go,  and  they  go,  though  it  be  to  wait  upon  poor 
and  mean  creatures.     We  usually  dispute  commands  when  we  should 
practise  them,  and  stick  at  duties  that  have  anything  of  abasement 
and    self-denial  in  them.      In  the  Lord's  Prayer  we  are  brought  to 
this  pattern,  Mat.  vi.,  '  Thy  will  be  done  in  earth,  as  it  is  in  heaven/ 
that  is,  by  the  holy  angels  ;  it  should  be  done  by  us  with  like  readi 
ness  and  submission.     No  office  or  employment  that  God  calleth  us 
to  should  be  looked  upon  as  too  mean  and  base  for  us  ;  the  angels,  that 
excel  in  strength,  when  God  commandeth,  being  willing  to  condescend 
to  the  guardianship  of  men. 

Use  2.  Secondly,  it  serveth  for  exhortation  to  the  children  of  God  : — 

1.  To  wait  for  the  angels'  help.     Do  you  keep  in  God's  ways  in 
your  callings,  and  you  shall  have  safety  and  defence,  when  the  Lord 
sees  it  fit  for  you.     Remember  you  are  'a  spectacle  to  God,  men,  and 
angels,  in  all  your  actions,  trials,  and  sufferings,  and  bear  up  with 
a  confidence  becoming  Christians.     Though  you  can  do  little  as  to 
the   promotion   of   Christ's   interest,   what   cannot   God   do   by    his 
angels  ? 

2.  To  behave  ourselves  as  those  that  'do  expect  this  help,   not 
tempting  God,  not  grieving  the  angels.     We  should  take  heed  how 
we  carry  ourselves  in  regard  of  this  honourable  attendance  ;  our  sins 
and  vanity  offendeth  them,  as  it  doth  God.    Lot  was  a  man  of  a  mixed 
nature,  yet  '  vexed  with  the  impure  conversation'  of  the  Sodomites, 
2  Peter  ii.  8.     Angels  are  pure  and  holy  creatures,  that  still  abode  in 
the  truth  ;  pride,  lust,  and  vanity  is  very  offensive  to  them,  especially 
impurities  and  indecencies  in  God's  worship,  about  which  they  have  a 
special  attendance  ;  therefore  the  apostle  biddeth  the  women  to  cover 
their  heads  because  of  the  angels,  1  Cor.  xi.  10,  their  fashion  being  to 
come  into  the  congregation  with  loose  dishevelled  locks  ;  he  mindeth 
them  of  the  presence  of  the  angels.     We  may  use  a  like  argument  to 
women  to  cover  their  naked  breasts,  now  their  immodesty  is  grown  so 
impudent  as  to  out-face  the  ordinances  of  God. 

3.  To  observe  this  when  it  is  bestowed  upon  us :  *  The  angel  of  the 
Lord  encampeth  round  about  them  that  fear  him  ;'  and  then,  '  Oh  ! 
come,  taste  and  see,'  Ps.  xxxiv.  7,  8.     When  deliverances  are  strange 
and  wonderful,  and  there  is  the  least  concurrence  of  visible  causes  to 
defend  Christ's  interest,  remember  that  '  all  things,  visible  and  invisi 
ble,  were  created  by  Christ  and  for  Christ,  even  thrones,  principalities, 
and  powers/  Col.  i.  16. 


VEK.  9.]  UPON  THE  EPISTLE  OF  JUDE.  251 

Use  3.  Thirdly,  Here  is  reproof  to  wicked  men,  that  perform  the 
devils'  ministry,  act  the  part  of  the  bad  angels  rather  than  the  good, 
despise,  slander,  oppose,  seduce,  and  tempt  the  children  of  God.  How 
darest  thou  despise  those  whom  the  angels  honour  ?  You  think  them 
unworthy  of  your  countenance  and  company,  when  angels  disdain 
not  to  vouchsafe  them  their  service  and  attendance.  You  slander 
those  whom  they  defend,  and  oppose  and  persecute  them  whom  they 
are  engaged  to  protect,  and  wrong  them  whose  angels  behold  the 
face  of  God,  and  tempt  and  seduce  them  whom  they  rejoice  to  see 
brought  home  to  God. 

Obs.  4.  I  have  but  one  word  more,  and  I  have  done  with  this 
point.  Get  this  interest  if  you  would  be  under  this  tutelage  ;  get  an 
interest  in  Christ,  and  then  you  get  an  interest  in  the  angels,  '  their 
angels/  &c.,  Mat.  xviii.  10.  They  are  not  called  God's,  but  theirs. 
Hereafter  the  saints  shall  be  icrd<yye\oi,,  'Like  the  angels- in  heaven,' 
Luke  xx.  36  ;  and  here,  till  we  have  this  glory,  we  shall  have  their 
defence. 

In  the  next  place,  somewhat  may  be  observed  from  the  style  and 
character  of  this  angel,  '  Michael,  the  archangel.'  That  there  is  an 
order  among  the  angels,  both  good  and  bad ;  they  have  their  distinct 
heads ;  we  read  of  Michael,  and  we  read  of  Beelzebub  ;  there  is  an 
order  in  hell,  thence  that  expression,  Mat.  xxv.  41,  '  The  devil  and 
his  angels/  which  seemeth  to  intimate  a  prince  among  the  unclean 
spirits  ;  much  more  is  there  an  order  among  the  good  angels.  God, 
that  made  all  things  in  order,  would  not  endure  confusion  among  those 
heavenly  creatures,  for  that  would  seem  to  infringe  their  happiness  ; 
but  now  to  define  this  order,  and  the  several  degrees  of  it,  were  but '  to 
intrude  ourselves  into  things  we  have  not  seen/  Col.  ii.  16.  Cyril1 
calleth  it  TTJV  T&V  roK^puv  KvpioTyra,  the  domineering  of  bold  spirits. 
The  schoolmen  take  upon  them  as  if  they  knew  all  the  particulars  of 
their  government  and  distinction  ;  but  in  things  not  revealed  there  can 
be  no  certainty.  The  apostle  indeed  speaketh  of  several  ranks  of  in 
visible  creatures:  Col.  i.  16,  'Thrones,  dominions,  principalities,  and 
powers ; '  but  who  can  particularly  define  their  office  and  order  ?  A 
distinction  there  is,  but  what  it  is  we  know  not ;  however  the  general 
consideration  is  useful ;  partly  to  show  us  the  necessity  of  order  and  sub 
ordination  ;  no  creatures  can  subsist  without  it.  They  that  are  against 
magistracy  are  against  peace  and  happiness  ;  the  angels  and  devils 
are  not  without  their  heads  and  princes.  Partly  to  represent  to  us  the 
majesty  of  God ;  he  hath  angels,  and  archangels,  thrones,  dominions, 
principalities,  and  powers.  Our  eyes  are  dazzled  at  the  magnificence 
and  lustre  of  earthly  kings,  when  we  see  them  surrounded  with  dukes, 
marquises,  and  earls,  and  barons.  Oh !  what  poor  things  are  these 
to  those  orders  and  degrees  of  angels  with  which  God  is  environed ! 
Partly  to  acquaint  us  with  the  happiness  of  the  everlasting  estate.  It 
is  the  misery  of  the  wicked  that  they  shall  be  cast  out  '  with  the  devil 
and  his  angels/  and  our  happiness  that  we  shall  make  up  one  church 
and  assembly  with  angels  and  archangels,  Heb.  xii. 

Obs.  5.  Somewhat  may  be  observed  from  the  matter  of  the  conten 
tion,  the  body  of  Moses,  which  the  devil  would  abuse  to  idolatry  ;  that 

1  See  Rivet's  Cathol.  Orthodox,  de  Ang.  Grad. 


252  AN  EXPOSITION,  WITH  NOTES,  [VEB.  9. 

is  the  reason  why  he  was  so  earnest  in  the  contest.  Note,  that  the 
devil  loveth  idolatry  ;  all  false  worships,  either  directly  or  by  conse 
quence,  tend  to  the  honour  of  the  devil ;  therefore  idol-feasts  are  called 
'  the  table  of  devils,'  1  Cor.  x.  21.  Now  it  is  observable  that  those 
sacrifices  which  were  offered  to  the  true  God,  but  in  an  unbecoming 
manner,  are  called  '  the  sacrifices  of  devils,'  Lev.  xvii.  7,  compare  it 
with  ver.  3,  4.  Though  they  killed  a  goat,  or  an  ox,  or  a  lamb  to  the 
Lord  for  a  sacrifice,  because  it  was  in  the  camp,  and  not  before  the 
tabernacle,  God  saith,  '  They  shall  no  more  offer  sacrifice  to  devils/ 
So  it  is  said  of  God's  own  people,  Deut.  xxxii.  17,  '  They  sacrifice  to 
devils,  and  not  unto  God/  In  their  intention  it  was  unto  God,  but  in 
the  issue  and  necessary  interpretation  of  it,  it  was  to  the  devil.  Now 
the  devil  delights  in  idols  and  false  worships,  partly  in  malice  to  God. 
The  Lord  above  all  things  is  most  tender  of  his  worship,  and  therefore 
Satan  is  most  busy  to  corrupt  it.  There  are  two  things  that  are  dear 
to  God — his  truth  and  his  worship.  Now  Satan  bendeth  his  strength 
and  spite  to  corrupt  his  truth  with  error,  and  his  worship  with  supersti 
tion.  Partly  in  malice  arid  spite  to  men.  God  is  a  jealous  God  ;  Satan 
knoweth  that  corruptions  of  worship  do  not  go  unrevenged :  Ps.  xvi.  4, 
*  Sorrows  shall  be  multiplied  on  them  that  hasten  after  another  God.' 
Of  all  sinners  they  shall  not  escape ;  the  severest  revenges  of  God 
have  been  occasioned  by  prevarications  in  worship ;  as  Lev.  x.  3,  on 
Aaron's  sons  strange  fire  in  the  censers  brought  down  strange  fire  from 
heaven ;  so  1  Sam.  vi.  20,  there  were  fifty  thousand  Bethshemites  slain 
for  an  undue  circumstance  ;  so  '  the  breach  made  upon  Uzzah,'  2  Sam. 
vi.  6.  7.  The  devil  is  not  ignorant  of  this,  and  therefore,  longing  for 
man's  destruction,  seeketh  to  hasten  it  as  much  as  he  can  by  idolatry 
and  false  worship.  Partly  out  of  pride ;  he  is  constant  in  evil,  and 
abode  in  pride ;  though  he  abode  not  in  the  truth,  he  would  fain  be 
worshipped,  and  assumed  into  a  fellowship  of  the  divine  honour  and 
glory.  He  saith  to  Christ,  Mat.  iv.  9,  '  Fall  down  and  worship  me, 
and  I  will  give  thee  all  these  things.'  The  devil  is  no  changeling ; 
though  he  doth  not  retain  his  place,  he  retaineth  his  pride :  nothing 
so  pleasing  to  him  as  worship  and  adoration,  and  so  he  can  get  it  any 
way  from  the  creatures,  he  is  contented. 

Use  1.  Well,  then,  it  showeth  us: — 

1.  What  care  we  should  take  to  be  right  in  worship,  both  for  the 
object  and  manner.  It  is  idolatry  not  only  to  worship  false  gods  in 
the  place  of  the  true  God,  but  to  worship  the  true  God  in  a  false 
manner,  and  both  sorts  do  gratify  the  devil.  Wrhen  he  cannot  hold 
the  people  under  utter  blindness  and  paganism,  he  is  glad  if  he  can 
draw  them  to  undue  rites  and  ceremonies  in  worship  ;  therefore  let  us 
hate  the  least  kind  of  idolatry,  if  we  would  not  prog  for  the  devil's 
kingdom.  David  saith,  Ps.  xvi.  4,  '  I  will  not  take  their  name  into 
my  lips  ; '  that  he  would  abhor  the  very  mention  of  idols.  So  Hosea 
ii.  16,  God  would  no  more  be  called  Baal,  though  it  signified  Lord 
and  husband,  because  the  title  had  been  applied  to  idols.  The 
Israelites,  when  they  took  cities,  they  changed  their  names  if  they  had 
any  tincture  of  idolatry :  Num.  xxxii.  38,  '  Nebo  and  Baalmeon, 
their  names  being  changed  ; '  so  exact  should  we  be  in  keeping  from 
idols. 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  253 

2.  Let  ns  beware  of  idolatry.  Satan  loveth  it,  and  that  is  motive 
enough.  We  should  hate  as  Christ  hateth,  arid  love  as  he  loveth, 
Eev.  ii.  6  ;  and  on  the  contrary,  love  what  Satan  hateth,  and  hate  what 
he  loveth.  Naturally  we  are  wondrous  prone  to  this  sin,  and  there 
fore  idolatry  is  reckoned  as  a  '  work  of  the  flesh/  Gal.  v.  20.  Man 
naturally  hath  a  corrupt  and  working  fancy  and  imagination,  which, 
depending  upon  sense,  formeth  fleshly  conceptions  and  notions  of  God ; 
and  therefore  are  we  so  prone  to  err  in  this  worship.  It  is  not  needful, 
I  hope,  to  speak  to  you  of  paganish  and  popish  idolatry  ;  let  me  only 
now  dissuade  you : — 

First,  From  making  the  true  God  an  idol  in  your  thoughts,  by 
forming  apprehensions  unworthy  of  the  glory  of  his  essence :  Ps.  I. 
21,  '  Thou  thoughtest  that  I  was  altogether  like  thyself/  Now,  thus 
we  do  when  we  conceive  him  of  such  a  mercy  as  to  hold  fellowship 
with  one  that  continueth  under  the  full  power  of  his  sins,  so  weak  as 
not  to  be  able  to  help  in  deep  extremities,  Zech.  viii.  6,  of  a  rigorous 
and  revengeful  disposition,  as  not  to  pardon  injuries  and  offences  upon 
submission  and  repentance,  Hosea  xi.  8,  of  a  fickle  nature,  so  as  to 
fail  in  his  promises,  Num.  xxiii.  19.  Thus  it  is  easy  to  turn  the  true 
God  into  an  idol  of  our  own  brains.  To  remedy  this,  consider  God 
in  his  works  and  in  Christ.  In  his  works  :  Cyril,  I  remember,  ob- 
serveth,  that  before  the  flood  we  read  of  no  idolatry.  Aquinas  addeth  a 
reason  to  the  observation,  because  the  memory  of  the  creation  was 
then  fresh  in  their  thoughts.  Again,  look  upon  God  in  Christ :  you 
heard  before,  in  Lev.  xvii.,  if  they  did  not  bring  their  sacrifice  to  the 
tabernacle,  it  was  called  a  sacrifice  of  devils.  The  tabernacle  was  a 
type  of  Christ.  You  make  God  an  idol  when  you  worship  him  out  of 
Christ,  for  the  Father  will  be  honoured  in  the  Son,  John  v.  There 
fore,  whenever  you  go  to  God,  take  Christ  along  with  you. 

Secondly,  From  setting  up  any  idol  against  God  in  your  affections. 
When  you  set  up  anything  above  God  in  your  esteem,  especially  in 
your  trust,  that  is  an  idol.  Covetousness  is  twice  called  idolatry,  Col. 
iii.  5,  Eph.  v.  5,  because  it  doth  withdraw  our  affections  from  God  ; 
yea,  our  care,  our  esteem,  our  trust,  which  is  the  chiefest  homage  and 
respect  which  God  expecteth  from  the  creature.  I  mention  these 
things  because  I  would  speak  somewhat  to  practice,  and  because 
Satan  is  gratified  with  spiritual  idolatry,  as  well  as  with  that  which  is 
gross  and  bodily. 

06s.  6.  From  that  clause,  about  the  body  of  Moses,  once  more 
observe,  that  of  all  kinds  of  idolatry,  the  devil  abuseth  the  world  most 
with  idolatrous  respects  to  the  bodies  and  relics  of  dead  saints.  If 
you  ask  why,  I  answer — Partly  because  this  kind  of  idolatry  is  most 
likely  to  take,  as  being  the  most  plausible  and  suitable  to  that  reverent 
esteem  which  we  have  of  those  that  are  departed  in  the  Lord  ;  and  so 
our  religious  affections  become  a  snare  to  us :  partly  because  when 
men  become  objects  of  worship  and  adoration,  the  Godhead  is  made 
more  contemptible,  and  men's  conceits  of  a  divine  power  run  at  a 
lower  rate  every  day  :  partly  because  this  malicious  fiend  hopeth  this 
way  to  beat  the  Lord  with  his  own  weapon,  when  the  bodies  and  relics 
of  those  saints  who,  by  the  famousness  of  their  examples,  were  likely 
to  draw  many  to  God,  do  as  much,  or  more,  withdraw  men  from 


254  AN  EXPOSITION,  WITH  NOTES,  [VER.  9. 

him,  and  superstition  doth  as  much  hurt  as  their  example  did  good  : 
partly  because  the  devil,  by  long  experience,  hath  found  this  to  be  a 
successful  way  in  the  world.  Lactantius  proveth  it,  that  the  idolising 
of  famous  men  was  the  rise  of  all  idolatry  ;  and  Tertullian,  in  the  end 
of  his  Apology,  observeth  the  same,  that  heathen  idolatry  came  in  this 
way :  sub  nominibus  et  imaginibus  mortuorum — by  a  reverence  to  the 
images  of  dead  men  whose  memory  was  precious  amongst  them. 
Ninus,  or  Nimrod,  the  first  idolater,  set  up  his  own  dead  father, 
Belus  ;  whence  came  the  names  of  Baal  and  Bel  for  an  idol.  The 
teraphim,  stolen  by  Rachel,  Gen.  xxxi.  35,  were  the  images  of  their 
ancestors,  whom  Laban  worshipped.  So  in  the  primitive  times,  before 
any  other  idolatry  was  brought  into  the  church,  they  began  with  the 
tombs  and  shrines  of  the  martyrs. 

Use  1.  First,  Itshowethus  the  first  rise  of  idolatry,  respect  to  the 
relics  and  remains  of  some  men  famous  in  their  generations.  Satan 
attempted  it  betimes,  not  only  among  the  heathens,  but  among  the 
people  of  God  ;  he  contended  for  the  body  of  Moses,  that  he  might  set 
it  up  for  this  use ;  but  that  which  he  could  not  obtain  then  he  hath 
effected  now  in  the  Roman  synagogue,  by  the  arms,  the  legs,  the 
hands,  the  feet,  the  pictures  of  the  martyrs.  Surely  such  a  known 
artifice  and  ancient  method  of  deceit,  a  man  would  think,  should  long 
ere  this  have  been  discerned,  but  that  God  hath  '  given  them  up  to 
believe  a  lie.'  Well  might  the  antichristian  state  be  called,  Rev. 
xi.  8,  '  Babylon,  Sodom,  and  Egypt ; '  that  is,  Babylon  for  idolatry, 
Sodom  for  filthiness,  and  Egypt  for  ignorance  and  darkness ;  the  same 
idolatry  being  practised  which  was  in  use  in  the  darkest  times  of 
paganism.  Heathenism  and  Popery  differ  but  little,  only  the  names 
are  changed,  a  new  saint  for  an  old  heathen  idol  ;  their  canonising 
and  the  heathens'  airoQewa-is  are  much  alike  ;  so  are  their  saints  and 
the  heathens'  heroes  and  middle  powers  :  only  that  the  Papists  have 
put  many  in  the  calendar  which  either  never  were  in  the  world,  or  else 
were  wicked  and  traitorous  ;  as  our  Becket,  and  St  George,  an  Arian 
bishop,  that  so  the  devil  might  be  doubly  gratified — by  the  shrine 
itself,  and  that,  by  the  canonisation  of  the  infamous  person,  sin  might 
become  less  odious. 

Secondly,  It  showeth  the  perverseness  of  men,  who  are  apt  super- 
stitiously  to  regard  the  relics  of  them  dead  whom  they  despised  living. 
Moses  was  often  opposed  living,  and  after  death  likely  to  be  adored ; 
as  it  is  often  the  condition  of  God's  people  to  live  hated  and  die 
sainted.  Vetus  morbus  est,  saith  Salvian,  quo  mortui  sancti  coluntur, 
mm  contemnuntur.  The  Scribes  and  Pharisees  '  garnished  the  tombs 
of  the  dead  prophets,  and  killed  the  living,'  Mat.  xxiii.  29,  30  ;  and 
the  Jews,  in  the  5th  of  John,  pretended  love  to  Moses,  and  showed 
hatred  to  Christ.  Posterity  honoureth  them  whom  former  ages  de 
stroyed  ;  living  saints  are  an  eyesore  ;  they  torment  the  world,  either  by 
their  example  or  their  reproofs,  Rev.  xi.  10,  Heb.  xi.  7 ;  but  objects 
out  of  sight  do  not  exasperate  and  stand  in  the  way  of  our  lusts.  This 
fond  affection  is  little  worth ;  those  that  were  ready  to  adore  Moses 
would  not  imitate  him. 

Obs.  7.  Again  from  that  lie  durst  not,  OVK  eVoX/^cre,  he  had  not  the 
boldness  to  do  anything  contrary  to  the  law  of  God,  or  unbeseeming 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  255 

his  rank  and  ministry.  Note,  that  sin  is  a  hold  contest,  or  a  daring  of 
God.  Every  sin  is  an  affront  to  the  law  that  forbiddeth  it :  2  Sam. 
xii.  9,  '  Wherefore  hast  thou  sinned  in  despising  the  commandment  ?  * 
A  sinner  doth  in  effect  say,  What  care  I  for  the  commandment  ?  I 
will  go  on  for  all  that;  but  a  godly  man  '  feareth  the  commandment/ 
Prov.  xiii.  13.  If  a  law  of  God  standeth  in  his  way,  he  durst  not  go 
forward ;  he  feareth  more  to  break  a  law  than  to  meet  with  the  devil 
in  all  his  ruff,  or  any  opposition  from  the  world ;  this  is  a  holy 
timorousness  :  whereas,  on  the  contrary,  no  such  boldness  as  in  sin 
ning  ;  it  is  not  only  a  despising  of  the  law,  but  a  contest  with  God 
himself:  1  Cor.  x.  22,  '  Do  we  provoke  the  Lord  to  jealousy  ?  are  we 
stronger  than  he  ? '  Will  you  enter  into  the  lists  with  God,  as  if  you 
could  make  your  part  good  against  him  ?  Ezek.  xxii.  14.  He  that 
sins  against  light  and  conscience,  he  biddeth  open  defiance  to  the 
majesty  of  God,  and  his  lust  and  God's  will  do  contend  for  the 
mastery.  Let  this  make  us  afraid  of  sin,  it  is  a  daring  attempt  of 
the  creature  against  his  maker,  a  challenging  of  God  to  the  combat. 
Well  might  the  apostle  say  that  the  carnal  mind  is  e%6pa,  '  enmity 
against  God/  Kom.  viii.  7.  .Therefore,  when  you  are  tempted,  con 
sider,  What  am  I  now  a-doing  ?  Shall  I  challenge  the  combat  of 
my  maker  ?  draw  omnipotency  about  my  ears  ?  An  angel  durst  not : 
'  How  can  I  do  this  wickedness  and  sin  against  God  ?  '  Gen.  xxxix.  9. 
Again,  it  inforfneth  us  what  is  the  proper  remedy  against  sin — a  holy 
awe  and  fear  ;  therefore,  the  first  and  chiefest  point  of  true  wisdom  is 
made  to  be  '  the  fear  of  God/  Prov.  ix.  10 ;  so  Prov.  xiv.  27,  this 
keepeth  the  soul  from  daring.  Job's  eschewing  evil  is  ascribed  to  his 
fearing  God,  Job  i.  1.  There  are  two  grounds  of  this  fear — God's 
power  and  goodness. 

1.  God's  power.     Shall  we  contend  with  him  who  can  command 
legions?     Surely  he  will  always  'overcome  when  he  judgeth,'  Rom. 
iii.  4,  and  have  the  best  of  it  at  last ;  and  so.  this  sin  will  be  my  ruin. 
There  is  a  difference  between  striving  with  him  in  a  sinful,  and  wrest 
ling  with  him  in  a  gracious  way ;  there  God  will  be  overcome  by  his 
own  strength:  'Command  ye  me/  &c.,  Isa.  xlv.  11;  but  when  you 
have  the  confidence  to  contest  with  him  in  a  sinful  way,  what  will 
become  of  you  ?  Ps.  Ixxvi.  7,  *  Thou,  even  thou,  art  to  be  feared ;  and 
who  can  stand  in  thy  wrath  when  thou  art  angry  ?'     Man  may  make 
his  part  good  against  man,  but  who  can  cope  with  the  Lord  himself? 

2.  God's  love  and  mercy  ;   that  should   beget  a  fear,  or  an  un 
willingness  to  displease  God  :  Hosea  iii.  5,  '  They  shall  fear  the  Lord 
and  his  goodness  ;'  not  only  abstain  from  sin  (as  a  dog  from  the  bait, 
for  fear  of  a  cudgel)  out  of  bondage  or  servile  fear,  but  out  of  a  hoi)'', 
childlike  affection  to  God,  and  so  do  not  only  forbear  sin,  but  abhor  it. 
It  is  base  and  servile  when  we  are  moved  with  no  other  respects  but 
our  own  danger.     There  is  a  holy  fear,  which  ariseth  from  grace,  and 
partly  of  nature  :  an  archangel  durst  not,  that  is,  the  holiness  of  his 
nature  would  not  permit  him.     There  is  a  holy  reverent  fear,  by  which 
we  fear  to  offend  our  good  God  as  the  greatest  evil  in  the  world ;  and 
it  ariseth  partly  from  the  new  nature,  and  partly  from  thankfulness  to 
God,  because  of  his  mercy  in  Jesus  Christ. 

I  have  done  with  this  note  when  I  have  told  you  that  boldness  in 


256  AN  EXPOSITION,  WITH  NOTES,  [YER.  9. 

sinning  resembleth  the  devil,  but  a  holy  fear  resembleth  Michael.  It 
is  devil-like  to  adventure  upon  sin  without  fear  and  shame.  Satan 
had  the  impudency  to  seek  to  defeat  the  Lord's  purpose  of  burying  the 
body  of  Moses,  but  the  good  angel,  in  opposing  him,  '  durst  not  bring 
a  railing  accusation.'  Certainly  they  that  '  fear  neither  God  nor  man/ 
Luke  xviii.  7,  have  outgrown  the  heart  of  a  man,  and  are  next  to  the 
devils.  Many  account  it  a  praise  to  themselves  when  they  are  bold 
to  engage  in  villanous  actions  and  attempts.  Oh !  to  be  '  presump 
tuous  and  self-willed '  is  the  worst  character  that  can  be  given  to  a 
man,  2  Peter  iii.  10 ;  a  stubborn  boldness  argueth  a  seared  conscience. 

Obs.  8.  Once  more  from  that,  OVK  eVoX/^o-e,  he  durst  not ;  that  the 
angels  are  of  a  most  holy  nature,  which  will  not  permit  them  to  sin : 
therefore  they  are  called  'holy  angels/  Mat.  xxv.  31,  and  the  devils 
'  unclean  spirits.'  In  their  apparitions  they  usually  came  in  a  garb 
that  represented  their  innocency ;  as  at  Christ's  sepulchre  there  were 
'  two  angels  in  white,  the  one  at  head,  the  other  at  feet,  where  Jesus 
had  lain/  John  xx.  12  So  to  Daniel:  chap.  x.  5,  one  appeared, 
'  having  his  loins  girt  with  fine  gold  of  Uphaz/  with  long  white  robes  ; 
gold,  to  show  his  majesty ;  in  white  robes,  as  an  emblem  of  purity  and 
holiness :  see  Acts  x.  30.  Now  this  holiness  they  have  partly  by  the 
gift  of  God  in  their  creation.  God  made  them  so  at  the  first,  which 
may  beget  a  hope  in  us  men ;  the  same  God  must  sanctify  us  that 
made  the  holy  angels :  surely  he  can  wash  us,  though  never  so  filthy, 
arid  '  make  us  whiter  than  snow/  Ps.  li.  7.  Partly  by  the  merit  of 
Christ,  which  reached  to  things  in  heaven  as  well  as  in  earth,  Col.  i. 
20,  Eph.  i.  10.  If  those  places  be  not  cogent,  but  be  thought  to  intend 
the  glorified  saints,  yet  because  they  are  called  '  elect  angels/  1  Tim. 
v.  21,  and  all  election  is  carried  on  in  and  by  Christ,  Eph.  i.  4,  it 
seemeth  probable  at  least  that  they  have  benefit  by  him ;  yea,  Heb. 
xii.  22,  23,  they  are  made  a  part  of  that  *  general  assembly '  of  which 
Christ  is  the  head,  and  so  by  consequence  they  are  members  of  the 
redeemed  society ;  which  should  encourage  us  the  more  to  come  to 
Christ.  Angels  have  much  of  their  whiteness  from  being  washed  in 
Christ's  blood ;  they  are  preserved  in  Jesus  Christ  as  well  as  we,  and 
have  their  confirmation  from  him,  or  else  they  had  fallen  with  the 
other  apostate  spirits. 

Again,  this  holiness  is  the  more  increased  and  augmented  : — 

1.  By  their  constant  communion  with  God,  for  their  always  behold 
ing  his  face  must  needs  beget  the  more  holy  awe  and  reverence  : 
Michael  durst  not,  &c.     It  is  a  great  advantage  to  holiness  to  set  God 
before  our  eyes,  and  to  foresee  him  in  all  our  ways :  Ps.  xviii.  23,  '  I 
was  upright  before  thee  ;'  that  is,  the  thought  of  his  being  before  God 
made  him  more  sincere :  '  He  that  doth  evil  hath  not  seen  God,'  3 
John  11  ;  that  is,  hath  no  acquaintance  with  him :  the  good  angels, 
being  so  near  the  chiefest  good,  are  at  the  greater  distance  from  evil. 

2.  By  their  continual  obedience :    '  They  do  his  commandments, 
hearkening  to  the  voice  of  his  word,'  Ps.  ciii.  20.     Exercise  perfecteth 
and  strengtheneth  every  habit.     The  angels,  the  more  they  do  the  will 
of  God,  the  more  they  hate  what  is  contrary  to  his  will.     The  evil 
angels  grow  worse  by  frequent  acts  of  spite  and  malice,  and  the  good, 
angels  better  by  frequent  acts  of  duty.    For  the  first,  see  1  John  iii.  8, 


YEK.  9.]  UPON  THE  EPISTLE  OF  JUDE.  257 

*  The  devil  sinneth  from  the  beginning/     Satan  is  still  a-sinning,  and 
his  whole  life  a  continued  act  of  apostasy.     So  the  good  angels  are 
always  doing ;  '  they  rest  not  day  and  night/  Rev.  iv.  8.     Surely  it  will 
be  a  matter  of  great  advantage  to  '  exercise  ourselves  unto  godliness,' 
the  greater  will  be  our  hatred  of  sin,  and  delight  in  obedience ;  as  on 
the  other  side  the  exercising  of  the  heart  unto  sin  doth  much  strengthen 
and  increase  it,  2  Peter  ii.  14.     In  heaven,  where  there  is  continual 
duty,  there  is  no  sin. 

Use  1.  Let  us  apply  it  now. 

First,  It  serveth  to  humble  us.  We  are  the  next  rank  of  reasonable 
creatures,  but  how  do  we  differ  from  them  ?  Their  natures  engage 
them  to  holiness,  and  ours,  being  corrupted,  engage  us  to  sin ;  their 
nature  will  not  permit  them  to  sin,  and  our  nature  will  not  permit  us 
to  do  that  which  is  good,  Eom.  vii.  21.  And  yet  the  angels  are 
ashamed  of  this  their  nature  ;  they  cover  their  faces  when  they  behold 
God's  :  Job  xv.  14,  15,  '  What  is  man,  that  he  should  be  clean  ?  and 
he  that  is  born  of  a  woman,  that  he  should  be  righteous  ?  Behold,  he 
putteth  no  trust  in  his  saints ;  yea,  the  heavens  are  not  clean  in  his 
sight.'  These  holy  angels,  when  they  compare  themselves  with  God, 
are  abased  ;  and  should  not  we  much  more  ?  See  also  Job  iv.  19. 

Secondly,  It  serveth  to  stir  us  up  to  holiness.  You  will  say,  Where 
lieth  the  motive  ?  I  answer : — 

1.  We  are  bound  as  well  as  they.     They  'behold  his  face,'  and  we 

*  behold  his  face  in  a  glass;'  we  are  under  a  law  as  well  as  they, 
yea,  commanded  to  observe  their  pattern :  Mat.  vi.  10,  '  Thy  will  be 
done  on  earth,  as  it  is  in  heaven.'     The  examples  of  the  saints  on 
earth  are  no  fit  copy  for  us  to  write  after,  for  there  we  shall  find  many 
of  the  letters  set  awry.     In  their  lives  corruption  is  more  visible  than 
grace.     Therefore  Christ  giveth  us  a  copy  from  heaven,  that  we  might 
aim  at  the  holiness  and  perfection  of  the  angels.     It  is  but  equal  that 
we,  who  expect  to  be  *  like  the  angels'  in  glory,  Luke  xx.  36,  ladyyeXai,, 
should  be  like  them  in  grace  now.     Many  would  strive  to  be  as  angels 
for  gifts  and  parts,  but  not  for  holiness,  for  exact  purity  and  cheerful 
ness  and  readiness  in  service,  which  yet  are  the  things  propounded  to 
our  imitation.     The  devil  retaineth  cunning  since  his  apostasy.     To 
be  wise  to  do  evil  is  to  be  like  the  bad  angels,  not  the  good.     If  you 
would  not  be  cast  out  with  them  hereafter,  you  should  not  take  their 
copy  and  example  for  imitation,  but  that  of  the  holy  angels. 

2.  We  are  bound  more  than  they,  as  being  of  an  inferior  rank ;  and 
acts  of  submission  and  obedience  do  chiefly  oblige  inferiors.     The 
angels  themselves  are  inferior  to  God ;  but  '  dwellers  in  houses  of  clay' 
much  more.     That  passage  of  the  psalmist  is  emphatical,  Ps.  ciii.  20, 
(  The  angels,  that  excel  in  strength,  do  his  commandments.'     Shall  the 
peasant  scorn  that  work  in  which  the  prince  himself  is  engaged  ?     If 
the  glorious  mighty  angels  durst  not  sin  against  God,  we  should  not 
much  more.     When  John  would  have  worshipped  the  angel,  he  saith, 
Rev.  xxii.  9,  '  See  thou  do  it  not,  for  I  am  thy  fellow-servant.'     Ah  ! 
who  would  decline  the  work  when  an  angel  is  our  fellow-servant? 
When  these  mighty  spirits  put  their  necks  to  the  work  of  the  Lord, 
shall  sorry  man  be  excused  ? 

3.  We  are  the  more  bound  for  their  sakes,  because  of  their  tutelage, 
VOL.  v.  B 


258  AN  EXPOSITION,  WITH  NOTES,  [VER.  9. 

They  are  present  with.  us.  We  are  awed  by  a  man  of  gravity,  much 
more  should  we  be  by  the  presence  of  an  angel.  When  Cato  was  upon 
the  stage,  they  durst  not  call  for  their  obscene  sports.  There  is  an 
angel  always  by  you.  What  reports,  think  you,  will  they  carry  to 
Christ,  if  they  should  see  anything  that  is  unseemly?  1  Tim.  v.  21, 
'  I  charge  you  before  God,  and  our  Lord  Jesus  Christ,  and  the  elect 
angels,'  <fec.  The  holy  angels  are,  as  it  were,  the  spies  and  intelli 
gencers  of  heaven,  and  do  acquaint  Christ,  not  only  with  our  miseries, 
but  our  sins.  God's  omnipresency  is  a  great  depth,  we  cannot  fathom 
it  with  our  thoughts,  and  therefore  it  worketh  but  little  with  us.  The 
nearer  things  come  to  the  manner  of  our  presence,  the  more  do  they 
affect  us.  Consider  the  angels  are  present  with  you  in  the  room  where, 
it  may  be,  you  are  acting  your  privy  wickedness. 

Again,  we  had  need  be  holy,  the  rather  for  the  angels'  sake,  because 
else  we  shall  lose  their  tutelage.  They  care  not  to  take  notice  of  an 
impure,  obstinate  sinner :  Ps.  xxxiv.  7,  '  The  angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  him.'  They  that  fear  God  them 
selves  delight  most  in  them  that  do  likewise.  Suitableness  of  spirit  and 
life  breedeth  a  holy  and  sweet  familiarity  between  us.  They  delight  to 
keep  us,  and  go  with  us  here,  that  they  may  lay  a  foundation  for  a 
more  familiar  acquaintance  in  heaven.  Now,  shall  we  grieve  such 
blessed  companions  ?  When  Balaam  went  to  curse  the  people  of  God, 
a  good  angel  resisteth  him,  Num.  xxii.  22.  If  an  angel  stood  in  the 
way  of  a  sorcerer,  much  more  do  they  seek  to  stop  and  prevent  the 
miscarriages  and  offences  of  God's  children.  Will  you  break  forth  or 
go  on  violently  when  an  angel  standeth  in  the  way,  and  leave  their 
tutelage  for  a  lust?  They  are  holy,  and  disallow  all  carnal  enter 
prises,  and  would  withstand  the  execution  of  them.  Will  you  con 
strain  them  to  forsake  you?  You  know  how  it  sped  with  Josiah, 
when  he  would  not  turn  his  face,  but  go  out  without  the  defence  of 
God  and  his  angels.  See  2  Chron.  xxxv.  22 ;  he  was  wounded  in  the 
battle,  and  goeth  home  and  dieth. 

Thirdly,  It  teacheth  us  to  be  more  awe-full ;  all  fear  is  not  slavish. 
The  angels,  that  have  a  pure  nature,  are  afraid  to  sin ;  we  have  a  mixed 
nature  :  corruption  is  already  gotten  into  our  souls,  and  therefore  have 
more  need  of  caution  ;  as  they  that  have  an  enemy  without  and  a  treach 
erous  party  within  have  need  to  watch  and  ward.  Fear  is  all  the 
remedy  left  us  ;  we  cannot  stop  the  flux  of  natural  corruption,  but  we 
may  withstand  a  natural  temptation.  As  the  angels  resist  the  admis 
sion  of  sin,  so  let  us  withstand  the  increase  and  propagation  of  it ;  we 
are  always  in  the  presence  of  God,  and  shall  we  affront  him  to  his 
face  ?  Fear  keepeth  the  angels  pure  and  us  holy,  them  from  the 
admission  of  sin,  and  us  from  the  commission  of  it :  so  Solomon  saith, 
'  Blessed  is  he  that  feareth  always,'  Prov.  xxviii.  14  ;  that  is,  not  that 
perplexeth  himself  with  needless  terrors  and  scruples ;  that  were  a 
torture,  not  a  blessedness  ;  that  is  the  devils'  fear,  who  '  believe  and 
tremble/  But  when  we  are  always  cautious,  out  of  a  deep  respect  to 
God,  that  we  dare  not  offend  him  at  any  time,  this  is  a  blessed  fear, 
like  the  good  angels'  fear  ;  as  Michael  here  '  durst  not  bring  a  railing 
accusation.' 

Obs.  9.  The  next  point  is  from  that  a  railing  accusation.     In  the 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE.  259 


original  it  is  Kpia-iv  fiXcta-fa^ias,  '  the  judgment  or  sentence  of  blas 
phemy,  or  evil-speaking.'  The  meaning  is,  such  unworthy  language 
as  would  not  become  any  serious  judgment  or  process  ;  and  because  the 
angel  was  a  party,  not  a  judge,  we  translate  it  not  a  railing  judgment, 
but  a  railing  accusation.  Thence  observe,  that  to  the  worst  adver 
sary  in  the  best  cause,  railing  and  reviling  must  not  be  used  :  '  Michael, 
when  contending  with  the  devil  about  the  body  of  Moses/  &c.  The 
reasons  are:  — 

1.  Because  such  reproaches  come  from  an  evil  principle,  contempt 
or  passion,  both  of  which  argue  pride.    One  that  over-valueth  himself 
disdaineth  others  ;  and  stormeth  when  he  is  crossed,  as  a  full  stream 
roareth  and  swelleth  when  it  meeteth  with  a  dam  and  obstruction. 

2.  Such  reproaches  are  most  unsuitable  to  matters  of  religion.    The 
God  of  peace  will  not  be  served  with  a  wrathful  spirit,  and  Christ's 
warfare  needeth  no  carnal  weapons.      Christianity  of  all  religions  is 
the  meekest  and  most  humble  ;  the  foundation  of  it  is  the  Lamb 
slain,  and  the  consignation  and  sealing  of  it  is  by  the  Spirit,  who  de 
scended  in  the  form  of  a  dove,  both  emblems  of  a  modest  humility  ; 
and  should  a  meek  religion  be  defended  by  the  violence  and  fury  of  our 
passions  ?     Cursing  doth  ill  become  them  that  are  called  to  '  inherit  a 
blessing,'  1  Peter  iii.  9. 

3.  They  are  flatly  against  the  word.     The  scripture  is  a  great  friend 
to  the  peace  of  human  societies,  for  it  condemneth  the  least  offensive 
word  and  gesture  :  Isa.  Iviii.  9,  '  Thou  shalt  put  away  from  thee  the 
yoke,  and  the  putting  forth  of  the  finger  ;'  a  gesture  of  indignation, 
and  therefore  God  would  have  it  laid  aside,  even  the  putting  forth 
of  the  finger,  as  well  as  the  yoke  broken.     So  see  Mat.  v.  22,  '  But  I 
say  unto  you,  Whosoever  is  angry  with  his  brother  without  a  cause,  is  in 
clanger  of  the  judgment  :  and  whosoever  shall  say  unto  his  brother, 
Raca,  is  in  danger  of  the  council  :  and  whosoever  shall  say,  Thou  fool, 
shall  be  in  danger  of  hell-fire.'      The  Scribes  and  Pharisees  had  re 
strained  the  sixth  commandment  to  the  gross  act  of  murder  ;  Christ 
telleth  them  that  rash  anger,  with  all  the  expressions  of  it,  is  murder. 
His  expressions  allude  to  the  courts  of  the  Jews  ;  three  there  were 
specially  among  them  —  the  lowest,  the  middle,  and  the  highest.     Their 
lowest  judicatory  was  of  three  men,  who  took  cognisance  of  lighter 
matters,  as  injuries  and  strifes  about  goods,  and  things  of  a  pecuniary 
concernment  ;  this  court  was  set  up  in  lesser  towns  that  had  few  in 
habitants.     The  second  court  was  of  three  and  twenty  men,  before 
whom  the  weightiest  causes  were  brought  :  concerning  the  life  of  a 
man,  all  capital  crimes,  or  if  an  ox  had  gored  a  man  or  woman,  or  in 
case  of  any  abominable  commixtion  with  a  beast,  if  a  woman  approached 
to  a  beast,  &c.,  Lev.  xx.  16.     This  court  was  set  up  in  all  the  cities 
of  Palestine,  and  was  called  the  lesser  Sanhedrim  ;  and  because  Jeru 
salem  was  the  head  city,  the  seat  of  the  prince  and  temple  was  there, 
therefore,  in  that  city  were  two  of  these  lesser  Sanhedrims  :  the  lower 
sate  in  the  Gate  of  the  Mountain,  that  is,  that  gate  which  gave  en 
trance  to  the  mountain  of  the  temple  ;  the  other,  being  the  higher,  sate 
in  the  Gate  of  Ezra,  near  the  porch  of  the  temple.     The  third  judica 
tory  was  the  greater  Sanhedrim,  which  consisted  of  severity  men,  in 
imitation  of  the  counsel  of  God  to  Moses,  Num.  xi.  16.     This  was  the 


260  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  9. 

highest  j  ad icatory,  from  whence  there  was  no  appeal,  as  there  might 
be  from  the  lower  courts  to  this.  Into  this  assembly  were  chosen  such 
as  did  excel  others  for  nobility  and  wisdom,  and  that  by  a  solemn  lay 
ing  on  of  hands ;  strangers  or  unclean  persons  or  common  people  might 
not  come  nigh  unto  them.  To  this  tribunal  were  referred  all  doubtful 
matters  too  hard  for  inferior  courts  to  decide,  Deut.  xvii.  8,  9,  as  also 
all  things  that  did  belong  to  the  twelve  tribes,  or  to  the  whole  nation  ; 
all  things  that  concerned  the  high  priest,  matters  of  war  and  peace, 
the  false  prophet,  <fec.  Therefore  Christ  saith,  Luke  xiii.  33,  '  It  can 
not  be  that  a  prophet  should  perish  out  of  Jerusalem,'  that  being  the 
city  where  the  Sanhedrim  sate.  By  this  court  was  Christ  condemned, 
and  the  apostles,  Acts  iv.  5 ;  and  Stephen,  chap.  vii.  7  ;  and  Paul, 
chap,  xxiii.  1.  They  sate  in  a  part  of  the  temple  called  Gasith  ; 
their  punishments  were  strangling,  beheading,  stoning,  burning  ;  those 
that  were  condemned  to  be  burned  were  burnt  in  the  Valley  of 
Hiunom  ;  and  in  great  cases,  besides  his  corporal  death,  the  malefac 
tor  was  appointed  and  accursed  to  the  judgment  of  hell.  Let  me  apply 
all  to  the  present  case.  Christ  doth  not  meddle  with  the  lowest  court, 
the  judgment  of  three  men,  because  capital  matters  did  not  belong  to 
their  cognisance,  and  his  intent  is  to  show  what  a  capital  matter  the 
least  expression  of  anger  is :  '  Whosoever  is  angry  with  his  brother 
without  a  cause/  saith  he,  'is  in  danger  of  judgment;'  that  is,  of  the 
judgment  of  twenty-three  men,  to  show  that  rash  anger  is  before  God 
a  capital  matter.  '  And  whosoever  shall  say  to  his  brother,  Eaca' — 
thou  vain  and  witless  fellow  ;  this  was  the  lowest  kind  of  contumely 
then  in  use ;  some  make  it  only  an  interjection  of  indignation — '  is  in 
danger  of  the  council ;'  that  is,  of  the  Sanhedrim,  which  noteth,  that 
anger  expressed,  though  in  the  lowest  way,  is  a  higher  fault  than 
single  and  bare  anger,  as  the  fault  was  greater  for  which  they  appeared 
before  the  higher  Sanhedrim  than  that  for  which  they  appeared  be 
fore  the  twenty- three  judges.  '  But  whosoever  shall  say,  Thou  fool' — 
this  noteth  a  higher  contempt,  as  implying  a  charge,  not  only  of  weak 
ness  of  nature,  but  of  sin  and  wickedness, — '  he  is  in  danger  of  hell-fire/ 
which  was  the  highest  judgment  of  the  Sanhedrim,  to  burn  them  in 
the  Valley  of  Hinnom,  and  to  leave  them  accursed  till  the  Lord  come ; 
and  so  proportionably  it  noteth  the  greatness  of  the  crime  which  is 
committed  in  slandering  and  reproaching  our  brethren.  It  is  a  most 
odious  sin  before  God  ;  for,  in  allusion  to  man's  judgment,  he  showeth, 
that  though  there  be  degrees  in  the  sin,  and  will  be  in  the  punishment, 
yet  the  whole  kind  is  very  displeasing  to  the  Lord. 

4.  Because  reproaches  have  an  influence,  and  do  exasperate  rather 
than  convince.  The  dog  that  followeth  the  game  with  barking  and 
bawling  loseth  the  prey  ;  and  there  is  not  a  more  likely  way  to  under 
mine  the  truth  than  an  unseemly  defence  of  it.  Satan  is  mightily 
gratified,  if  men  had  eyes  to  see  it,  with  the  ill-managing  of  God's  cause. 

Use  1.  First,  It  serveth  for  information,  to  show  us  the  vanity  of 
those  excuses  by  which  men  would  disguise  their  wrath  and  passion. 
What !  will  you  plead,  I  am  in  the  right  way,  it  is  God's  cause  ? 

Ans.  Passion  is  blind,  and  cannot  judge :  James  i.  20,  '  The  wrath 
of  man  worketh  not  the  righteousness  of  God.'  The  wrong  way  may  be 
usually  descried  by  the  excesses  and  violences  of  those  that  are  engaged 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDE,  261 

in  it.  If  we  be  in  the  right,  extremities  and  furies  of  passion  are  not 
lawful;  our  religious  affections  may  overset  us.  When  religion,  which 
should  limit  us,  is  made  a  party  to  engage  them,  it  is  hard  to  keep 
bounds.  A  stone,  the  higher  the  place  from  whence  it  falleth,  giveth 
the  more  dangerous  blow ;  so  the  higher  the  matter  about  which  we 
contend,  usually  our  anger  falleth  with  the  more  violence,  and  is  the 
more  unmortified,  because  of  the  pretence  of  zeal.  If  the  erring  parties 
offend  through  ignorance,  remember  a  bone  out  of  joint  must  be  settled 
again  with  a  gentle  hand,  Gal.  vi.  1.  Are  the  opposite  stubborn  ?  '  In 
meekness  instruct  those  that  oppose  themselves,'  2  Tim.  ii.  25 ;  when 
their  absurd  opposing  is  apt  to  tempt  us  to  rage,  passion,  and  reproach, 
we  must  contain  ourselves  ;  the  hasty  disciples  •  knew  not  what  spirit 
they  were  of/ 

Do  they  provoke,  revile,  wrong  us  first  2 

Ans.  The  railing  and  ill-dealing  of  another  doth  not  dissolve  the 
bond  of  our  duty  to  God ;  to  return  injury  for  injury  is  but  to  act  over 
their  sin  ;  it  was  bad  in  them,  and  it  is  worse  in  us  ;  for  he  that  sinneth 
by  example  sinneth  doubly,  as  having  had  experience  of  the  odious- 
ness  of  it  in  another — qui  malum  imitatur,  for^us  esse  non  potest. 
Kevenge  and  injury  differ  only  in  order  of  time ;  the  one  is  first,  the 
other  second  in  the  fault ;  and  it  was  no  excuse  to  Adam  that  he  was 
not  '  first  in  the  trangression/  Christianity  teacheth  us  a  rare  way  of 
overcoming  injuries,  not  only  by  patience,  but  doing  good  to  those  that 
wrong  us :  Kom.  xii.  17,  and  1  Peter  iii.  9,  '  Bender  not  reviling  for 
reviling,  but,  contrariwise,  blessing/  We  have  for  our  pattern  Christ, 
'  who  being  reviled,  reviled  not  again/  1  Peter  ii.  23,  And  herein  he 
was  imitated  by  his  disciples,  1  Cor.  iv.  13,  ^aa-^fjiov^evoi  Trapa/ca- 
Xov/Ltez/,  '  being  defamed,  we  intreat ' — a  motto  which  I  would  have 
prefixed  to  all  rejoinders  or  replies  to  a  virulent  opposition.  Calvin's 
modesty  concerning  Luther  is  notable  :  Eiiamsi  me,  diabolum  vocarit ' 
eum  tamen  insignem  Dei  servum  ognoscam — though  he  should  call 
me  devil,  yet  God  forbid  but  I  should  account  him  an  eminent 
servant  of  Christ.  It  was  once  an  argument  for  the  truth  of  our  reli 
gion  that  the  scriptures  contained  a  doctrine  that  could  not  be  of  men, 
as  forbidding  revenge,  which  is  so  sweet  to  nature,  and  commanding 
us  to  do  good  to  them  that  hate  us. 

But  shall  I  suffer  myself,  and  in  me  the  cause  of  Christ,  to  be 
trampled  upon  ? 

Ans.  You  are  allowed  a  modest  vindication  of  the  truth  and  your 
own  innocency :  Prov.  xxvi.  4,  5,  '  Answer  not  a  fool  according  to  his 
folly,  lest  thou  be  like  him.  Answer  a  fool  according  to  his  folly,  lest 
he  be  wise  in  his  own  conceit/  You  will  say,  Here  is  hot  and  cold  in 
one  breath.  I  answer — Solomon  speaketh  of  a  scoffing,  railing  fool; 
and  the  meaning  is, — do  not  imitate  him  in  his  foolish  passion.  This 
were  to  be  evil  because  he  is  so ;  and  it  is  against  reason,  that  because 
I  am  sensible  of  indecent  carriage  in  him,  therefore  I  should  allow  it 
in  myself;  but  yet  answer  him, — that  is  to  the  purpose,  and  with  solid 
reason  beat  down  his  presumption  and  ignorance  with  a  meek  but  a 
strong  reply,  such  as  may  check  his  pride,  but  not  imitate  his  folly. 
It  is  observable,  when  it  was  said  of  Christ,  John  viii.  48,  49,  *  Thou 
art  a  Samaritan,  and  hast  a  devil/  he  answered  not  a  word  to  the  per- 


262  AN  EXPOSITION,  WITH  NOTES,  [VER.  9. 


sonal  reproach ;  but  where  his  commission  was  touched,  to  tl 
replieth,  saying,  '  I  have  not  a  devil,  but  I  honour  my  father.' 


that  he 
It  is 

but  weakness  of  mind,  or  strength  of  passion,  to  regard  personal  in 
vectives.  In  short,  we  may  answer,  but  not  with  harsh  and  contume 
lious  language. 

Use.  2.  Secondly,  Here  is  a  direction  to  public  persons,  and  those 
that  can  handle  the  pen  of  the  writer.  Passion  is  apt  to  taint  our  re 
ligious  defences ;  but  check  it.  Michael  *  durst  not  bring  a  railing 
accusation  ;'  leave  all  unhandsomeness  of  prosecution  to  them  that 
defend  an  evil  cause :  *  The  servant  of  God  must  be  gentle  and 
patient/  2  Tim.  ii.  24.  Opprobrious  language  doth  but  darken  a  just 
quarrel  and  contention.  But  you  will  say,  May  we  not  reprove  the 
sins  of  men,  and  that  somewhat  sharply  ?  I  answer — Yea,  it  is  lawful, 
as  appeareth  both  by  the  practice  of  the  prophets  and  angels,  yea,  of 
Christ  himself,  arid  also  by  the  precepts  of  the  word.  Paul  saith, 
Titus  i.  7,  that  '  a  bishop  must  not  be  self-willed,  and  soon  angry ;' 
and  yet  (ver.  13)  he  biddeth  him  e^ey^elv  aTroroyuo)?,  to  rebuke  some 
gainsayers  sharply.  There  is  a  great  deal  of  difference  between  railing 
and  a  reproof.  A  sermon  without  some  warmth  and  keenness  in  it  is 
but  like  a  cold  ration  ;  men  that  speak  from  their  brain  will  speak 
coldly,  because  they  only  declaim  against  things  for  fashion's  sake, 
without  any  sense  or  touch  upon  their  hearts  ;  an  affectionate  pleading 
for  Christ  is  like  strong  Water,  whereas  a  formal  narration  is  but  like 
river  water,  without  any  strength  and  vigour.  They  that  love  Christ 
will  be  zealous  for  his  truths  and  ordinances,  and  zeal  cannot  deliver 
itself  without  some  smartness  and  earnestness  ;  but  a  cold  indifferency 
is  more  tame  and  flat.  But  then  this  must  be  done  with  great  cau 
tion  ;  you  had  need  look  to  your  spirits.  Partly  because  Satan  loveth 
to  corrupt  a  religious  affection;  partly  because,  in  these  businesses, 
God  is  not  only  engaged,  but  ourselves  ;  and  many  times  the  savour  of 
the  main  river  is  lost  when  it  is  mingled  with  other  streams ;  too,  too 
often  do  we  begin  in  the  spirit  and  end  in  the  flesh.  The  cautions 
which  I  shall  give  respect — (1.)  The  object,  or  cause  ;  (2.)  The  persons ; 
(3.)  Manner ;  (4.)  Principle  ;  (5.)  End. 

1.  The   cause  must   be   regarded,  that  it   be  real  and   weighty : 
weighty  it  must  be  ;  it  is  preposterous  to  be  all  of  a  fire  about  question 
able  truths  and  matters  of  a  less  regard.     The  flaming  sword  was  set 
about  paradise.     And  real  it  must  be ;  the  sin  we  reprove  must  be 
manifest,  and  the  faults  we  charge  apparent :  Mat.  v.  22,  '  If  any  be 
angry  with  his  brother  without  a  cause,'  &c.     Otherwise  Christ  and  his 
apostles  called  Eaca,  Mat.  xxiii.  17,  '  0  fools  and  blind  ;'  and  Luke 
xxiv.  25,  '  0  fools  and  slow  of  heart  to  believe,'  &c.  ;  and  Gal.  iii.  1,  '  0 
foolish  Galatians ; '  and  James  ii.  20,  '  0  vain  man,'  &c.     But  in  all 
these  cases  there  was  a  cause.    False  and  rash  imputations  are  but  rail 
ing  ;  zeal  being  a  fierce  and  strong  passion,  you  must  not  let  it  fly 
upon  the  throat  of  anything  but  what  is  certainly  evil. 

2.  The  persons  must  be  considered ;  weak  sinners  are  to  be  distin 
guished  from  the  malicious,  and  the  tractable  from  the   obstinate. 
God's  tender  lambs,  though  straying,  must  be  gently  reduced  ;  '  put  a 
difference,'  saith  our  apostle,  ver.  19.     Ad  evangelizandum,  non  male- 
dicendum,  missus  es,  said  QEcolampadius  to  Farel,  who  was  a  good 


VER.  9.]  UPON  THE  EPISTLE  OF  JUDB.  263 

man,  but  a  little  too  violent — Thou  wert  not  sent  to  revile,  but  to  preach 
the  gospel.  But  on  the  other  side,  there  is  a  difference  to  be  used  in 
the  case  of  hypocrites,  that  gain  by  that  repute  and  esteem  which  they 
have.  Christ  himself  inveighed  against  the  Pharisees,  asperrimis 
verbis,  in  the  roughest  ways  :  Mat.  xxiii.,  '  Woe  unto  you,  Scribes  and 
Pharisees,  hypocrites,'  &c.  We  may  pluck  off  the  disguise  from  a 
hypocrite,  especially  when  they  seduce  and  deceive  the  miserable  mul 
titude  by  an  opinion  of  holiness.  The  Pharisees  and  Sadducees,  to  keep 
up  their  repute,  submitted  to  John's  baptism,  but  doth  he  treat  them 
gently  ?  No  ;  Mat.  iii.  Y,  '  0  generation  of  vipers,'  &c.  So  Paul  to 
Elymas  the  sorcerer,  Acts  xiii.,  '  0  thou  full  of  all  subtlety  and  mis 
chief,  thou  child  of  the  devil,  and  enemy  of  all  righteousness,  wilt  thou 
not  cease  to  pervert  the  holy  ways  of  the  Lord  ? '  In  these  cases  there 
is  a  regard  had  to  others,  that  they  may  not  perish  by  too  good  an 
opinion  of  such  deceivers  ;  and  here  that  of  Solomon  is  of  regard,  Prov. 
xxviii.  4,  '  They  that  forsake  the  law,  praise  the  wicked  ;  and  they 
that  keep  the  law,  set  themselves  against  them;'  a  vigorous  opposition 
doth  better  here  than  a  cold  dislike. 

3.  For  the  manner.     With  our  zeal  we  should  still  manifest  love 
and  compassion  ;  and  our  way  of  dealing  must  rather  be  rational  than 
passionate.     There  is  a  holy  contemperation  of  zeal  and  meekness  if 
we  could  hit  upon  it ;  the  same  Spirit  that  appeared  in  cloven  tongues 
of  fire  appeared  also  in  the  form  of  a  dove.     '  The  work  of  righteous 
ness  '  may  be  *  sown  in  peace,'  James  iii.  18.     The  church's  garden 
thriveth  by  the  cool  gales  of  the  north  wind,  as  well  as  the  sultry  heat 
of  the  south,  Cant.  iv.  16  ;  God's  cause  should  neither  be  neglected  nor 
disparaged  by  an  indiscreet  carriage. 

4.  Concerning  the  principle  ;  see  that  it  be  good  ;  it  must  not  be 
zeal  for  our  private  concernments,  but  for  the  glory  of  God ;  not  a 
strange  fire,  but  a  holy  fire.     Moses  was  the  meekest  man  upon  earth  in 
his  own  cause  :  Num.  xii.  3,  '  When  Miriam  and  Aaron  spake  against 
Moses,  the  man  Moses  was  meek  above  all  men  of  the  earth.'     When 
our  zealous  contests  come  from  a  heart  bleeding  for  God's  dishonour, 
from  hatred  of  sin,  a  fear  of  the  public,  then  they  are  right.     Lot  was 
vexed  not  with  Sodom's  injuries,  but  Sodom's  filthiness,  2  Peter  ii.  8. 
When  love  of  our  neighbour,  desire  of  his  amendment,  we  are  loath  to 
suffer  sin  upon  him,  puts  us  upon  this  earnestness,  our  heart  is  upright 
with  God ;  but  when  we  seek  to  disgrace  the  men  rather  than  condemn 
the  sins,  and  we  rage  most  upon  the  hazard  of  our  own  interest,  and 
can  be  earnest  against  some  sins  and  errors,  and  comply  with  worse,  it 
is  not  zeal  for  God,  but  for  a  party. 

5.  Great  regard  must  be  had  to  the  end.     A  reproof  aimeth  at  the 
conviction  or  conversion  of  a  sinner,  but  censure  at  his  disgrace  and 
confusion.     Our  aim  must  be  as  right  as  our  passion  is  strong  ;  what 
ever  we  do  must  not  be  done  out  of  a  spirit  of  ostentation  and  popu 
larity,  or  to  keep  up  a  devotion  to  our  own  interests.     John  Baptist 
sharply  reproved  the  Pharisees,  not  when  contemning  his  person,  but 
when  coming  to  his  baptism. 

Obs.  10.  There  remaineth  nothing  of  the  9th  verse  to  be  discussed 
but  the  last  clause,  the  Lord  rebuke  thee.  Though  Michael  doth  not 
rail,  yet  he  referreth  the  matter  to  God,  Whence  observe,  that  in  re- 


264  AN  EXPOSITION,  WITH  NOTES,  [VER.  10. 

ligious  contests  we  must  carry  on  the  opposition,  though  not  in  an 
unseemly  manner.  Michael  doth  not  let  Satan  alone,  so  we  must  not 
let  errors  alone,  and  the  devil  carry  it  clearly  without  rub  or  oppo 
sition.  Many,  under  a  pretence  of  meekness,  are  still  and  silent  in  the 
cause  of  Christ.  Cursed  is  this  peace  and  meekness,  when  we  let  the 
envious  man  sow  his  tares,  and  we  never  give  warning.  God's  mes 
sengers  are  compared  to  watchful  dogs  ;  when  the  wolf  cometh  we  must 
bark  ;  if  the  sleepy  world  be  troubled  at  it  we  must  bear  their  reproach. 

Obs.  11.  Again,  he  referreth  it  to  God,  who  is  the  fittest  patron  of 
his  own  causes.  In  our  contests  about  religion,  God  must  especially 
be  sought  unto  for  a  blessing.  Michael  contended,  bat  said,  The  Lord 
rebuke  thee ;  disputing  times  should  also'be  praying  times.  Prejudices 
will  never  vanish  till  God  '  send  out  his  light  and  truth,'  Ps.  xliii.  3  ; 
and  if  the  devil  be  not  prayed  down,  as  well  as  disputed  down,  little 
good  cometh  of  our  contests. 

Ver.  10.  But  these  speak  evil  of  the  things  which  they  know  not;  but, 
what  they  knoiu  naturally,  as  brute  beasts,  in  those  things  they  cor 
rupt  themselves. 

In  this  verse  he  showeth  the  disproportion  between  them  and  the 
archangel ;  he  was  modest  in  a  known  good  cause,  but  these  are  con 
temptuous,  and  given  to  railing  in  matters  of  which  they  are  wholly 
ignorant.  Two  faults  are  charged  upon  them  in  this  verse  : — (1.) 
Pride,  in  condemning  things  without  knowledge  ;  (2.)  Wickedness, 
in  abusing  the  knowledge  they  had. 

But  these,  OVTOI,  the  seducers  spoken  of  in  the  context,  speak  evil, 
pXaatyrj/jLoixn,,  take  liberty  to  belch  out  their  reproaches  of  the  things 
they  knoiv  not.  What  are  those  things  ?  Some  say,  the  dignities 
before  spoken  of ;  others,  the  mysteries  of  the  Christian  faith.  For 
the  former  opinion,  that  clause  may  be  alleged,  ver  8,  ra$  Sofa  j3\acr- 
(ftTl/jLovvTas,  '  speaking  evil  of  dignities  ; '  and  so  it  will  imply  that  they 
were  ignorant  of  the  nature  of  angels,  with  whom  they  pretended  so 
great  a  familiarity  as  to  know  their  courses,  services,  conjugations  ; l 
or  else  of  the  nature  of  church  ordinances,  they  taking  upon  them  to 
speak  so  reproachfully  of  the  offices  which  God  hath  set  in  the  church  ; 
or  of  the  nature  of  civil  power  and  magistracy,  they  allowing  them 
selves  in  such  intemperate  language.  But  for  the  latter  opinion,  the 
universal  particle  in  the  text,  oaa  pev  OVK  OL&CLO-L,  '  Whatsoever  things 
they  know  not ; '  so  Peter's  phrase  is  general,  2  Peter  ii.  12,  '  But 
these,  as  natural  brute  beasts,  made  to  be  taken  and  destroyed,  speak 
evil  of  the  things  they  understand  not.'  The  scope  of  both  these 
apostles  being  to  set  out  these  deceivers  as  ignorant  and  brutish  sen 
sualists,  and  yet  under  a  pretence  of  great  and  more  curious  knowledge 
than  others  had,  wherefore  they  were  called  Gnostics.  For  my  part, 
I  shall  interpret  the  clause  generally  of  their  ignorance  in  all  truly 
spiritual  matters,  which  was  bewrayed  in  that  they  did  deliver  their 
sense  in  matter  of  magistracy  and  church  ministries  with  some  im 
pudence  and  reproach.  But  what  they  know  naturally,  as  brute  beasts, 
in  those  things  they  corrupt  themselves.  Before  I  come  more  particu 
larly  to  open  the  words,  let  me  tell  you  there  is  some  difference  about 
that  clause,  as  brute  beasts  ;  to  what  part  of  the  sentence  is  it  to  be 

s.' — Vide  Irenccum. 


10.]  UPON  THE  EPISTLE  OF  JUDE.  265 

referred  ?  if  to  the  former  part,  thus,  what  they  know  naturally  as 
brute  beasts,  then  the  sense  will  be  that  knowledge  which  they  have  in 
common  with  the  beasts.  Man  is  in  part  an  angel,  in  part  a  beast ;  in 
his  reason  and  upper  part  of  the  soul  he  resembleth  an  angel,  and  in 
his  appetite  and  senses  a  beast.  What  they  know  by  their  senses  and 
brutish  desires,  that  will  be  the  sense,  if  you  allow  of  this  first  refe 
rence.  If  to  the  latter  part,  thus,  in  those  things  as  brute  beasts  they 
corrupt  themselves,  then  it  will  suit  with  the  parallel  place  in  Peter, 
2  Peter  ii.  12,  o>?  d\oya  £coa  $v<nKa,  '  as  natural  brute  beasts,  made 
to  be  taken  and  destroyed ; '  and  it  will  imply  that  they  degenerated 
into  beasts,  notwithstanding  that  natural  knowledge  wherewith  they 
were  endowed.  But  to  speak  my  own  thoughts  in  this  matter ;  the 
former  reading  is  more  agreeable  to  the  posture  of  the  words  in  the 
original,  ocra  $e  <f)vcrtKw<s  0)9  a\oja  £o><z  eTricrravTai,  l  what  they  natu 
rally  as  brute  beasts  know/  in  those  things  they  are  worse  than  beasts, 
corrupting  and  defiling  themselves  by  the  excesses  of  the  sensual 
appetite :  as  in  eating  and  drinking,  and  the  use  of  the  woman  in 
common  copulation,  as  if  there  were  no  law,  nor  limited  use  of  those 
things,  which  yet  they  might  discern  in  the  beasts  themselves,  and  the 
dictates  of  their  own  consciences. 

This  being  premised,  I  come  to  explain  the  words.  What  ihey 
know,  (frvaircws,  naturally.  There  is  a  threefold  light: — (1.)  Sense  or 
instinct;  (2.)  Reason;  (3.)  Grace;  and  accordingly  as  a  man  is  fur 
nished  he  may  be  said  to  be  irv^v^aiiKo^,  spiritual,  or  furnished  with 
the  light  of  grace,  or  ^TV^LKO^,  which  we  translate  natural,  1  Cor.  ii. 
14, — it  signifieth  one  that  hath  nothing  but  the  light  of  a  reasonable 
soul.  Lastly,  (frvaifcbs,  merely  natural,  which  signifieth  one  guided  by 
the  blind  motion  and  instinct  of  nature,  without  reason,  counsel  and 
choice,  as  the  beasts  are.  So  it  is  said  here,  '  what  they  know  naturally ,' 
that  is,  what  they  understand  by  natural  inclination,  or  the  mere  judg 
ment  or  perception  of  sense,  to  be  good  or  evil,  in  those  things  they 
corrupt  themselves,  fyOeipovrat,,  are  corrupted.  So  Erasmus  ;  but  the 
word  is  not  simply  passive,  but  after  the  form  of  the  conjugation 
Hithpael  among  the  Hebrews,  which  infert  passionem  in  se,  it  implieth 
such  a  passion  as  we  cause  to  ourselves.  But  how  do  they  corrupt  them 
selves  ?  sinfully  or  penally  ?  I  answer — Both  ways ;  sinfully  they  cor 
rupt  and  defile  themselves,  and  so  draw  down  punishments  both  upon 
their  souls  and  bodies,  2  Peter  ii.  12,  '  They  shall  perish  in  their  own 
corruption.' 

06s.  1.  Having  made  this  way,  I  come  to  the  observations ;  and  in 
the  first  place  observe,  that  truth  is  usually  slandered  out  of  ignorance ; 
because  men  do  not  understand  the  ways  and  things  of  God,  therefore 
they  do  condemn  them.  In  the  apostles'  days,  '  the  doctrine  of 
the  cross'  was  accounted  'foolishness'  by  those  that  knew  least  of  it ; 
and  afterwards  the  Christian  religion  was  condemned  because  it  could 
not  be  heard  ;  Simul  ac  desinunt  ignorare,  desinunt  odisse,  so  Tertul- 
lian  in  Apologia — when  they  knew  it,  they  could  not  hate  it.  It  is 
the  devil's  cunning  to  keep  us  at  a  distance  from  truths,  and  therefore 
burdeneth  them  with  prejudices,  that  we  may  suspect  rather  than 
search,  and  condemn  that  out  of  ignorance  and  upon  vulgar  clamour 
which  upon  knowledge  we  could  not  choose  but  love  and  profess ;  and 


266  AN  EXPOSITION.  WITH  NOTES,  [VEK.  10. 

it  is  man's  perverseness  and  pride  to  speak  evil  of  things  above  his 
reach,  and  to  disprove  that  which  he  has  not  attained  unto  or 
cannot  understand.  Nazianzen  speaks  of  some  ignorant  people  that 
condemned  learning,  because  they  had  not  the  happiness  to  attain 
to  it ;  iva  TO  /car  aiirovs  /cpVTTTrjTai,  saith  he,  Orat.  xx.  ;  that  their 
own  deficiency  being  the  more  common,  might  be  less  odious  ;  or  to 
instance  in  a  higher  case,  Papists  and  carnal  men  scoff  at  imputed 
righteousness,  assurance  of  salvation,  and  the  testimony  of  the  Spirit, 
because  they  are  things  they  are  utterly  unacquainted  with.  Well, 
then,  when  we  declaim  against  things,  we  should  speak  out  of  advised 
knowledge,  not  rash  zeal.  See  John  iii.  11,  '  We  speak  that  which 
we  know,  and  testify  that  which  we  have  seen : '  zeal,  as  it  must  have 
a  right  aim,  so  a  solid  ground  to  proceed  upon.  It  is  a  vain  thing  to 
begin  at  the  affections,  and  to  hate  before  we  know  :  Prov.  xviii.  13, 
*  He  that  answereth  a  matter  before  he  heareth  it,  it  is  a  folly  and 
shame  to  him.'  If  you  light  right,  it  is  but  a  happy  mistake  and 
stumble  :  Quid  iniquius  quam  ut  oderint  homines  quod  ignorant, 
etiamsi  res  meretur  odium — Tertul.  Ut  supra.  When  the  affections 
outstart  the  judgment,  men  grow  obstinate  in  their  ignorance,  and 
will  not  know  what  they  have  a  mind  to  hate :  Malunt  nescire  quia 
jam  oderunt,  as  Tertullian  goeth  on.  Bash  prejudices  engaging  men 
in  opposition,  they  will  not  own  the  truth  when  represented  to  them  ; 
having  hated  it  without  knowledge,  they  hate  it  against  knowledge, 
and  so  are  hardened  against  the  ways  of  God,  which  is  the  case  of 
many  who  in  a  blind  zeal  have  appeared  against  the  public  ministry 
and  ordinances  ;  and  being  engaged,  are  loath  to  strike  sail,  and  lay 
down  their  defiance,  when  sufficient  conviction  is  offered. 

Obs.  2.  Observe  again,  blockish  and  stupid  men  are  most  bold  in 
reproaching.  A  fool's  wrath  falleth  very  heavy,  because  it  falleth 
with  all  its  weight,  there  being  nothing  to  restrain  and  stop  it :  Prov. 
xxvii.  3,  '  A  stone  is  heavy,  and  sand  is  weighty,  but  a  fool's  wrath  is 
heavier  than  them  both.'  When  the  mind  is  void  of  judgment,  it  is 
more  overcome  and  carried  out  in  the  way  of  a  naughty  passion. 
Usually  we  find  it,  the  weakest  spirits  are  most  violent,  there  being 
nothing  of  judgment  to  counterbalance  affection  ;  men  are  all  flame 
and  rage.  Liquors,  when  they  run  low  and  are  upon  the  dregs,  they 
grow  more  tart  and  sour ;  so  it  is  usually  with  the  dregs  of  men,  for 
when  they  are  weak  and  run  in  low  parts,  their  opposition  is  most 
troublesome.  What  ado  in  the  ministry  have  we  with  young  heady 
professors,  that  have  more  heat  than  light !  and  how  troublesome  are 
those  wild  sectaries,  that  have  only  knowledge  enough  to  prate  a 
little  against  the  undoubted  ordinances  of  Jesus  Christ !  for  there 
being  nothing  of  knowledge  and  civility  to  restrain  them,  they  easily 
give  vent  to  the  excesses  of  their  passion,  by  clamour  and  evil- 
speaking. 

Obs.  3.  From  the  second  part  of  the  charge,  observe,  that  men  of 
corrupt  minds  are  usually  sensual,  and  sensual  men  are  usually  men 
of  corrupt  minds  ;  an  unsound  heart  is  best  sheltered  under  unsound 
doctrine,  and  carnal  delights  blunt  and  weaken  the  edge  and  intension 
of  the  mind,  so  that  they  are  very  liable  to  mistakes.  Therefore,  on 
the  one  side,  we  should  labour  to  keep  the  mind  right  and  sound  in 


10.]  UPON  THE  EPISTLE  OF  JUDE.  267 

the  faith  ;  fish  stink  first  at  the  head  ;  when  the  judgment  is  poisoned, 
the  taint  is  soon  conveyed  to  the  affections.  On  the  other  side,  '  add  to 
your  knowledge  temperance,'  2  Peter  i.  6.  The  apostle  joineth  these, 
because  many  times  men  of  the  greatest  parts  are  overcome  by  appe 
tite  ;  and  some  say  that  temper  of  body  which  is  fit  for  wit  and 
scholarship  is  much  inclined  this  way.  Solomon,  so  famous  for  wis 
dom  and  knowledge,  was  enticed  by  women.  Oh  !  let  not  fleshy  lusts 
betray  you.  That  is  the  best  knowledge  that  endeth  in  temperance, 
or  begets  a  holy  moderation  in  the  use  of  sensual  pleasure  ;  if  we  can 
not  govern  our  affections,  we  'know  nothing  as  we  ought  to  know;' 
nay,  otherwise,  your  knowledge  will  be  corrupted  by  your  affections : 
many  errors  take  their  rise  and  beginning  from  evil  manners  and 
filthy  lusts. 

Obs.  4.  Observe  again,  that  wicked  men,  left  to  themselves,  do  but 
abuse  and  corrupt  that  natural  goodness  arid  knowledge  which  they 
have  in  them.  Natural  abilities  are  soon  depraved  with  evil  habits. 
He  that  had  but  one  talent  is  called  a  '  wicked  and  slothful  servant/ 
Mat.  xxv.  26  ;  slothful  for  not  growing  better,  and  wicked  for  growing 
worse.  Naturally  we  are  blind,  and  we  cannot  endure  to  be  en 
lightened,  2  Peter  iii.  5.  Yea,  rather,  we  put  the  finger  in  nature's 
eye,  and  then  there  cometh  on  judicial  blindness,  Korn.  i.  28  ;  we 
suffer  lusts  to  blow  out  the  candle  of  reason,  and  then  we  are  justly 
left  to  the  power  of  vile  affections.  Certainly  they  do  not  flatter  us 
that  say  there  is  a  power  in  nature  as  to  conversion  and  turning  to 
God.  We  are  so  far  from  improving  ourselves,  that  we  '  corrupt  our 
selves  in  what  we  know  naturally/  and  suffer  brutish  lusts  to  blind 
the  mind  and  harden  the  heart. 

Obs.  5.  Once  more  observe,  sin  where  it  reigneth  turneth  a  man  into 
a  brute  beast :  Ps.  xlix.  12,  '  Man  being  in  honour,  abideth  not ;  he  is 
like  the  beasts  that  perish:'  the  meaning  is,  he  abode  not  in  the 
honour  of  his  creation ;  hence  compared  to  wolves  for  their  cruelty, 
dogs  for  their  filthiness,  to  horses  and  mules  for  the  rage  of  lust,  to  a 
wild  ass's  colt  for  wildness  and  dulness  of  understanding  ;  see  Jer.  v. 
8,  Ezek.  xx.  23,  Job  xi.  12,  Rev.  xxii.  15.  You  may  see  here  to  what 
sin  will  bring  you ;  with  Nebuchadnezzar  we  outgrow  the  heart  of  a 
man  ;  what  he  did  through  that  deep  melancholy  that  fell  upon  him 
by  God's  judgment,  Dan.  iv.  32,  we  do  spiritually.  If  we  had  the 
head  of  a  horse,  or  the  face  of  a  swine,  or  the  hoofs  of  an  ass,  how 
should  we  be  looked  upon  as  monsters :  but  to  have  the  hearts  of  the 
beasts  is  worse  ;  to  be  like  them  in  the  inward  man  is  more  monstrous 
in  the  sight  of  God.  Consider  this,  sin  maketh  a  beast  of  you  ;  nay, 
it  maketh  you  worse  than  the  beasts  :  'The  ass  knoweth  his  owner/ 
&c.,  Isa.  i.  3 ;  they  are  serviceable  to  their  benefactors,  but  thou  art 
a  rebel  against  God  that  made  thee,  and  hath  kept  thee  all  thy  days. 
The  sluggard  is  put  to  school  to  the  ant,  Prov.  vi.  The  beasts  know 
their  stint  and  measure;  a  horse  or  a  dog  will  not  be  drunk,  &c. 
Shall  I  speak  one  word  more  ?  Sin  doth  not  only  make  a  beast  of 
you,  but  a  devil  of  you  :  John  vi.  70,  '  One  of  you  is  a  devil;'  the 
devils  said,  '  What  have  we  to  do  with  thee,  Jesus,  thou  son  of  David  ? ' 
and  wicked  men,  '  What  is  the  Almighty  ?  depart  from  us,  we  desire 
not  the  knowledge  of  thy  ways/ 


268  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  11. 

Obs.  6.  Again  observe,  it  is  a  sign  of  a  man  turned  beast  to  follow 
the  passions  and  lusts  of  corrupt  nature.  Why  ?  For  then  the  govern 
ment  of  reason  is  renounced,  and  all  is  yielded  up  into  the  hands  of 
lust  and  appetite.  In  men  reason  should  have  the  chief  governance, 
and  exercise  a  coercion  and  restraint  over  our  affections ;  but  now, 
when  we  yield  up  ourselves  to  the  passionateness  of  lust,  and  are  trans 
ported  with  violence  of  it,  it  answereth  to  that  rage  which  reigneth  in 
the  beasts.  I  shall  take  occasion  here  to  show  you  how  many  ways  a 
man  turneth  beast. 

1.  By  an  addictedness  to  sensual  pleasures  and  delights.     It  is  the 
beasts'  happiness  to  enjoy  pleasures  without  remorse ;  they  have  no 
conscience,  they  are  not  called  to  an  account,  &c.     Now  he  is  not 
worthy  the  name  of  a  man,  saith  Tully,  that  would  willingly  spend 
one  whole  day  in  pleasure.     We  may  take  pleasures  sometimes,  but  they 
should  not  take  us;  that  is,  we  should  not  be  vehemently  addicted  to  them. 

2.  When,  in  the  use  of  these  delights,  we  keep  neither  modesty  nor 
measure,  this  is  but  like  swine  to  wallow  in  our  own  filthiness ;   a 
beast  can  do  no  more ;  nay,  many  a  beast  would  not  do  so  much. 

3.  When  men  live  by  appetite  rather  than  reason  and  conscience, 
feeding  without  fear,  and  nourishing  the  body,  but  taking  no  care  to 
refresh  the  soul.     This  should  humble  many  that  think  highly  of 
themselves  ;  they  do  but  carry  a  beast's  heart  under  a  man's  shape : 
while  they  are  wholly  given  up  to  sensual  delight,  pampering  the 
body,  when  in  the  meantime  the  precious  but  neglected  soul  may 
justly  complain  of  hard  usage. 

Obs.  7.  In  the  last  place  observe,  that  sensuality  doth  but  make 
way  for  corruption :  you  may  counterpoise  the  temptation  to  the  sin 
with  the  punishment ;  usually  secret  sins  and  sweet  sins  meet  with  a 
heavy  punishment :  secret  sins,  that  do  not  betray  us  to  shame,  may 
yet  beget  horror  when  we  think  of  what  will  ensue ;  and  sweet  sins, 
that  entice  our  affections,  to  prevent  them  we  may  counterbalance  one 
affection  with  another,  delight  with  fear.  Well,  then,  to  check  the 
brutish  rage  of  sensual  inclinations,  say,  This  will  tend  to  my  corrup 
tion,  and  perishing  for  ever :  '  They  that  sow  to  the  flesh  shall  reap 
corruption/  Gal.  vi.  8.  Carnal  pleasures  turn  to  an  ill  account  in  the 
issue  :  so  Rom.  yiii.  13,  *  If  ye  live  after  the  flesh,  ye  shall  die.'  The 
Lord  fenced  Eden  with  a  flaming  sword ;  so  is  the  garden  of  carnal 
delights  fenced  with  the  wrath  of  God  :  we  run  a  great  hazard  to  enter 
in.  Say,  then,  Shall  I  for  a  superfluous  cup  adventure  to  drink  a  cup 
of  wrath  unmixed  ?  for  pleasures  here,  forfeit  the  pleasures  at  God  s 
right  hand  for  evermore  ?  for  a  little  wanton  dalliance,  lose  the  em 
braces  of  Christ  when  he  cometh  out  to  receive  the  saints  to  himself 
at  the  last  day  ?  God  forbid. 

Ver.  11.  Woe  unto  them,  for  they  have  gone  the  ivay  of  Cain,  and 
run  greedily  after  the  error  of  Balaam  for  reiuard,  and  perished  in 
the  gainsaying  of  Korah. 

Here  the  apostle  cometh  to  reckon  up  their  sins,  and  he  doth  it  by 
examples  which  are  suited  so  that  they  may  imply  both  the  sin  and 
the  punishment.  Three  are  produced  in  this  verse :  that  of  Cain,  to 
note  their  malice  and  cruelty  ;  that  of  Balaam,  to  note  their  covetous- 
ness  and  seduction ;  that  of  Korah,  to  note  their  faction  and  sedition 


11.]  UPON  THE  EPISTLE  OF  JtJDE.  269 

against  magistracy  and  ministry,  as  Korah  and  his  accomplices  rose 
up  against  Moses  and  Aaron. 

Woe  unto  them.  It  is  prophetically  spoken,  not  execratorily ;  as  a 
threatening  or  denunciation,  not  as  a  curse.  For  they  have  gone  in 
the  ivay  of  Cain.  Cain's  example  is  produced,  because  he  was  the 
first  and  chief  of  them  that  departed  from  the  true  church  and  pure 
service  of  God :  Gen.  iv.  16,  '  Cain  went  out  from  the  presence  of  the 
Lord,  and  dwelt/  &c.  Tertullian  saith,  he  was  the  devil's  patriarch, 
the  first  root  of  the  carnal  seed,  or  of  the  '  seed  of  the  serpent/  in 
whom  persecution  began.  Now  Cain's  way  was  a  way  of  murder ;  he 
slew  his  brother  because  he  was  more  righteous  and  godly  than  him 
self,  1  John  iii.  12,  and  so  they  go  in  his  way  that  have  an  envy  and 
hatred  against  their  holy  brethren,  which  many  times  proceedeth  so 
far  as  violence,  persecution,  and  murder.  This  instance  is  fitly  applied 
to  these  seducers ;  for,  if  the  Targum  of  Jerusalem  say  true,  besides 
the  particular  grudge  which  Cain  had  against  Abel  about  the  acceptance 
of  his  sacrifice,  there  was  a  dispute  which  happened  between  them  in 
the  field  concerning  the  providence  of  God,  and  the  last  judgment, 
and  world  to  come.  Non  estjudicium,  necjudex,  nee  sceculum  aliud, 
nee  merces  bona  pro  justis,  nee  poena  pro  impiis :  nee  Dei  miseri- 
cordia  creatus  est  mundus,  nee  ejus  misericordia  regitur,  eo  quod 
suscepta  est  oblatio  tua  cum  beneplacito,  mea  vero  non — Targ.  Hieros.1 
So  were  these  seducers  exasperated  against  the  orthodox,  not  only 
because  of  the  greater  presence  of  God  among  them,  but  also  because 
of  difference  of  judgment  about  Christ,  the  world  to  come,  and  provi 
dence,  with  other  wholesome  doctrines  by  which  godliness  is  main 
tained.  Again,  Cain  slew  Abel ;  so  were  these  Gnostics  ready  to 
break  out  into  all  violence  against  those  that  dissented  from  them, 
and  stirred  up  the  Jews  to  persecution  against  the  Christians.  Cain 
after  this  murder  was  haunted  with  his  own  ghost,  and  trembled 
wherever  he  came ;  so  doth  Cain's  end  attend  Cain's  curse,  such 
quakings  and  fears  of  conscience  following  them  wherever  they  went. 
It  is  said,  '  The  Lord  set  a  mark  upon  Cain/  Gen.  iv.  15  :  what  this 
mark  was  is  much  disputed ;  most  say  it  was  a  continual  trembling 
and  quaking  throughout  his  body.  Vide  Aug.,  lib.  xii.  contra  Faust., 
cap.  12  ;  Chrysost.  Horn.  19,  in  Gen.  And  the  Septuagint  render  that, 
Gen.  iv.  12,  *  Thou  shalt  be  a  vagabond  upon  the  earth,  arevcov  ical 
Tpefjiwv  eery  eVl  7%  77)9,  '  Thou  shalt  be  groaning  and  trembling  upon 
the  earth :'  and  the  word  Nod,  the  name  of  the  place  where  he  sojourned, 
is  by  interpretation  agitatio,  commotio,  '  quaking  or  trembling  :'  6  <ro? 
TpoyLto?  vo/jios  jiyveaOw  rot?  varepov,  and  Basil  Seleuc.  apud  Neiremb. 
Stromat.,  i.  p.  23 ;  which,  if  so,  our  wicked  Quakers  may  see  who 
was  their  patriarch.  Now.  from  this  first  instance  observe : — 

Obs.  1.  That  the  practice  of  wicked  men  now,  and  the  practice 
of  wicked  men  from  the  beginning  is  still  the  same.  Cain's  club,  as 
Bucholcer  speaketh,  is  still  carried  about  in  the  world,  stained  with 
the  blood  of  Abel  ;2  see  Gal.  iv.  29, '  But  as  then,  he  that  was  born  after 
the  flesh  persecuted  him  that  was  born  after  the  spirit,  even  so  it  is 

1  Vide  Nieremberg.  Strom,  i.cap.  17,  et  Glassium,  lib.  i.,  Pkilol.  Sacra,  p.  60,  et  Chris- 
tolog.  Mosaicse  Dissert.  5,  p.  165. 

2  '  Multi  adhuc  sunt  qui  clavum  sanguine  Abelis  rubentem  circumferunt.' 


270  AN  EXPOSITION,  WITH  NOTES,  [VER.  11. 

now.'  So  it  was  then,  so  it  is  now.  so  it  will  be  while  the  spirit  of  the 
devil  worketh  in  the  world ;  we  have  the  same  original  sin  which  they 
had  in  former  times.  For  a  long  time  a  disease  runneth  in  the  blood, 
and  is  continued  in  a  line  and  family  ;  but  after  some  generations  it  is 
worn  out ;  but  this  filth  will  still  run  as  long  as  there  is  a  channel  of 
carnal  generation  to  convey  it.  Again,  we  have  the  same  devil  to 
tempt  us ;  whoever  is  converted,  he  will  never  turn  Christian  to  be 
sure  ;  and  there  are  the  same  provocations  and  occasions  to  exasperate 
men's  corruptions.  Well,  then,  let  us  not  be  over  troubled ;  '  there  is 
no  new  thing  under  the  sun,'  the  same  devil  that  rageth  now  hath  been 
'  a  murderer  from  the  beginning,'  John  viii.  44  ;  the  same  devil  that 
deceiveth  now  was  ;  a  liar  from  the  beginning/  Are  there  those  now 
that  separate  from  all  churches  of  Christ  ?  There  were  Donatists  in 
former  times.  Are  there  now  that  deny  the  Godhead  of  Christ  ?  There 
were  Arians  then.  Are  there  now  ranters,  familists  ?  And  there  were 
Gnostics  then.  Are  there  bloody  enemies  of  the  truth  ?  Every  age 
can  yield  its  Cains.  Again,  if  we  would  better  know  the  state  of  our 
times,  let  us  blow  off  the  dust  from  our  old  precedents ;  the  devil  doth 
but  play  over  the  old  game ;  and  though  the  scene  be  shifted  and  fur 
nished  with  new  actors,  the  plot  is  the  same. 

Obs.  2.  Observe  again,  heretics  and  libertines  usually  turn  perse 
cutors  ;  for  it  is  said  here,  '  They  go  in  the  way  of  Cain/  Satan,  that 
is  a  liar,  is  also  a  murderer ;  a  false  way  cannot  subsist  without  the 
props  of  blood  and  cruelty, — witness  the  Circumcellians,  the  Priscil- 
lianists,  the  Arians,  the  D,onatists,  the  tragedies  at  Munster.  An 
erroneous  opinion  is  touchy,  and  therefore  efferates  the  minds  of  men 
against  those  that  oppose  it.  Believe  not  seducers,  then,  when  they 
come  in  sheep's  clothing ;  it  is  but  that  they  may  get  a  power  to  play 
the  wolves  the  better :  and  when  libertines,  increase,  let  magistrates 
look  about  them,  there  are,  clouds  gathering  together  towards  a  dismal 
storm ;  and  though  they  seem  to  be  meek  and  full  of  love,  while  their 
party  is  contemptible,  yet  when  they  grow  considerable  they  appear  in 
their  colours.  Again,  let  us  bless  God  for  the  peace  we  enjoy  ;  there 
are  swarms  and  droves  of  locusts  abroad,  but  blessed  be  God  that  there 
is  a  restraint  upon  them,  that  there  is  a  spirit  of  perversity  mingled 
with  their  counsels.  I  tell  you,  the  great  danger  of  the  latter  times  is 
from  libertines ;  many  fear,  a  second  deluge  of  antichristianism,  but 
that  is  not  so  probable  as  the  seditious  insurrections  of  sectaries.  What 
sad  havoc  will  be  made  of  the  people  of  God  when  once  those  bloody- 
minded  wretches  get  power !  The  '  latter  times,'  /ccupol  ^akeiroi, 
'  perilous  times/  2  Tim.  iii.  1.  Why  ?  From  what  sort  of  men  will 
the  danger  arise?  Not  from  the  antichristian,  or  Popish  party,  so 
much  as  from  a  libertine  party,  from  Quakers,  ranters,  anti-scriptur- 
ists,  familists,  &c.  The  antichristian  party  carrieth  things  by  power 
and  worldly  greatness  ;  but  this  party  there  described  is  a  '  creeping' 
party,  that  gets  into  houses,  '  leadeth  captive  silly  women/  ver.  6.  The 
antichristian  party  abuseth  the  sword  of  the  magistrate ;  but  this  is 
a  '  traitorous  party/  heady,  high-minded,  ver.  4,  a  party  rising  up 
against  magistracy.  The  antichristian  party  are  stiff  and  obstinate 
in  their  old  forms ;  but  this  is  a  party  of  seekers,  looking  for  new  dis 
coveries,  holding  nothing  certain  in  religion,  '  ever  learning  and  never 


.  11.]  UPON  THE  EPISTLE  OF  JUDE.  271 

coming,  et?  e7T0yi/aw*i>,  to  the  acknowledgment  of  the  truth/  ver.  7.  In 
short,  the  party  there  described  are  a  party  that  deny  civil  reverence, 
natural  affection,  and  are  contemptuous  despisers  of  the  true  and  holy 
servants  of  Christ ;  and  all  this  carried  on  under  a  pretence  and  form 
of  godliness.  This  is  the  party  from  whence  I  fear  such  danger  and 
disturbance,  if  the  Lord  put  not  a  hook  into  their  jaws,  or  do  not 
awaken  the  magistrate  to  look  to  the  safety,  not  only  of  Christ's 
interests,  but  his  own.  Cursing  Balaams  will  soon  prove  bloody  Cains, 
and  wicked  seducers  tyrannous  oppressors. 

The  next  part  of  the  description  is,  and  run  greedily  after  the  error 
of  Balaam  for  reward.  His  story  begiuneth  Num.  xxii.,  and  his 
tragedy  you  have  Num.  xxxi.  8.1  Balaam  had  linguam  venalem, 
oracles  to  sell ;  so  they  adulterated  the  doctrine  of  the  gospel  out  of 
covetousness  and  filthy  lucre.  Simon  Magus,  out  of  whose  school  the 
Gnostics  came,  would,  you  know,  buy  and  sell  the  Holy  Ghost,  Acts 
viii.  Now,  after  this  error,  it  is  said, '  they  ran  greedily/  e^vO^o-av, 
'  were  poured  out/  it  is  a  metaphor  taken  from  a  river  overflowing  the 
banks,  or  from  a  thing  poured  out  from  a  bucket,  with  a  full  current. 

Now  from  hence  observe  : — 

Obs.  1.  That  the  devil  enticeth  his  slaves  to  divers  sins;  as  to  the 
malice  of  Cain,  so  to  the  covetousness  of  Balaam. 

Obs.  2.  That  men  are  usually  carried  into  errors  by  the  bait  of  gain 
and  worldly  profit :  2  Peter  ii.  3,  '  Through  covetousness  shall  they 
with  feigned  words  make  merchandise  of  you  ; '  that  which  is  the  *  root 
of  other  evils '  is  often  the  root  of  heresies  or  sect-making.  Souls  are 
a  precious  commodity.  Christ  thought  them  worthy  of  his  own  blood, 
but  seducers  count  them  cheap  ware  ;  for  their  own  gain  and  worldly 
interests  they  care  not  how  they  betray  souls ;  yea,  Christ  himself  is 
sold  by  them,  as  Judas  '  purchased  a  field  with  the  reward  of  iniquity/ 
Acts  i.  18.  Oh !  then  beware  of  covetousness,  it  is  a  great  snare :  a 
covetous  man  the  devil  hath  him  upon  the  hip,  and  how  far,  or  whither 
he  will  carry  him,  he  cannot  tell.  Balaam  had  many  good  gifts  ;  God 
is  said  to  have  '  put  words  into  his  mouth/  Num.  xxiii.  26  ;  he  asked 
counsel  of  the  Lord,  loath  to  go,  yet  covetousness  by  degrees  wrought 
upon  him. 

Obs.  3.  From  the  word  e^e^vdrjaav,  men  sin  with  full  bent  of 
heart,  and  are  carried  out  violently  against  all  restraints  of  conscience  ; 
as  Balaam,  notwithstanding  the  checks  and  disappointments  which  he 
met  with  in  the  way,  '  the  dumb  ass  forbidding  the  madness  of  the 
prophet/  2  Peter  ii.  16,  yet  was  still  hurried  on  by  the  violent  impul 
sions  of  his  own  lust  and  greedy  desire  of  reward ;  so  the  apostle 
speaketh  of  some  that '  work  uncleanness  with  greediness/  Eph.  iv.  19. 
The  motions  of  lust  are  rapid  and  violent ;  we  are  in  earnest  when  we 
do  the  devil's  work :  a  stone  runneth  down  hill  with  a  swift  motion, 
because  of  its  propension  and  tendency  that  way.  Oh !  when  shall  we 
learn  to  serve  God  as  we  have  served  Satan  ?  Our  work  is  better,  our 
wages  better,  and  our  Master  best  of  all.  When  shall  we  pour  out 
our  hearts  in  prayer  as  we  do  in  sin  ?  In  the  business  of  religion 
we  act  with  a  great  deal  of  dividedness  and  partiality;  our  evil 

Balaam  cursed  Israel  for  hire  against  hia  own  conscience ;  so  did  these  pervert  the 
truth. 


272  AN  EXPOSITION,  WITH  NOTES,  [VER.  11. 

works  are  merely  evil,  but  our  good  by  no  means  can  be  purely 
good. 

Obs.  4.  Again  observe,  that  covetousness  is  a  violent,  headstrong 
lust ;  you  would  think  uncleanness  is  most  violent,  as  having  a  rage 
and  a  passionateness  in  it ;  it  is  so ;  but  covetousness  is  more  strong, 
as  engaging  not  only  the  lighter  part  of  the  affections,  but  the  will 
itself :  1  Tim.  vi.  19, '  He  that  will  be  rich/  &c.  Fits  of  lust  are  ear 
nest  for  the  present,  but  this  is  the  constant  and  more  deliberate  bent 
of  the  heart  towards  that  which  is  evil ;  watch  the  more,  that  your  feet 
be  not  taken  in  this  snare. 

The  last  instance  is,  perished  in  the  gainsaying  of  Korali.  This 
is  produced  to  note  their  factious  practices.  You  have  the  story  of  him, 
Num.  xvi.  Being  overcome  with  ambition  he  would  take  upon  him 
the  priesthood.  He  and  his  accomplices  made  head  against  Moses 
and  Aaron,  but  he  perished  in  the  attempt ;  and  so  will  these  likewise 
that  rise  up  against  magistracy  and  ministry,  as  surely  as  if  it  were 
already  accomplished ;  and  therefore,  though  they  were  not  as  then 
born,  yet  they  are  said  to  perish  when  Korah  perished.  From  hence 
note : — 

Obs.  1.  That  ambition  breedeth  faction,  hence  Korah  gainsaid; 
Diotrephes  loveth  the  pre-eminence,  and  therefore  troubled  the 
church,  3  John  10.  All  stirs  begin  first  in  our  own  lusts  ;  men  are 
discontented  with  their  estate,  would  be  higher,  and  therefore  break 
rank.  Lactantius  observeth  of  the  troubles  of  his  age,  thus — Fuerunt 
quidam  nostrorum  vel  minus  stabilitd  fide,  vel  minus  docti,  vel  minus 
cauti  ;  qui  dissidium  facerent  unitalis  et  ecclesiam  dissiparent,  sed  ii 
quorum  fides  fuit  lubrica,  cum  Deum  nosse  se  et  colere  simularent> 
augendis  opibus  et  honori  studentes,  affectabant  maximum  sacerdotium, 
et  a  potioribus  victi,  secedere  cum  suffragatoribus  suis  maluerant 
quam  eos  ferre  praipositos,  quibus  concupiebant  ante  prccponi,  &c. 
(Lactant.  de  Vera  Sapientia,  lib.  iv.  cap.  30.)  It  is  an  excellent  thing 
to  be  contented  with  our  own  station  ;  Jesus  Christ  was  chadal  ischim  : 
Isa.  liii.  3,  '  The  leaving-off  of  men,'  or  contented  to  be  in  the  lowest 
rank.  If  God  hath  denied  thee  any  condition  in  the  world  which  thou 
affectest,  thou  art  not  worthy  of  it,  or  it  is  not  fit  for  thee,  &c. 

Obs.  2.  Observe,  ambition,  that  carrieth  men  against  ministry, 
carrieth  them  against  magistracy  also.  Korah  and  his  companions 
rose  up  against  Moses  and  Aaron.  The  church  and  commonwealth 
are  like  the  soul  and  the  body  ;  the  one  fareth  the  better  for  the  wel 
fare  of  the  other  ;  arid  seditious  spirits  will  brook  no  restraint ;  let 
them  alone  in  the  church,  and  they  will  soon  disturb  the  state  also. 
But  of  this  before,  ver.  8. 

Obs.  3.  Once  more.  The  levelling  humour  is  no  new  thing  in  the 
church  of  God  ;  their  plea  was,  Num.  xvi.  3,  '  All  the  Lord's  people 
are  holy,'  or  saints,  and  why  should  any  be  set  over  them  ?  Let  us 
beware,  then,  of  that  parity  which  some  affect ;  there  must  be  rule  and 
superiority,  or  all  will  come  to  nought.  God  made  the  world  to  con 
sist  of  hills  and  valleys,  and  in  church  and  state  there  must  be  gover 
nors  and  governed,  teachers  and  taught.  It  is  Koran's  sin  to  invade 
offices  without  a  call,  and  to  destroy  that  order  which  God  hath  esta 
blished. 


VER.  12.]  UPON  THE  EPISTLE  OF  JUDE.  273 

Obs.  4.  Again,  observe,  schisms  and  factions  in  the  church  bring 
destruction  in  the  end.  Those  that  made  a  cleft  in  the  congregation, 
the  earth  cleaved  to  swallow  them  up.  Christ  saith,  '  Woe  be  to  that 
man  by  whom  offences  come/  Mat.  xviii.  7.  It  is  sad  to  take  offence, 
but  worse  to  give  it ;  all  the  mischief  that  ensueth  will  be  reckoned  to 
your  score.  Surely  men  would  be  more  tender  in  this  point  if  they 
did  but  think  of  the  punishment  that  sensibly  overtaketh  the  dis* 
turbers  of  a  well-ordered  society. 

Obs.  5.  Again,  observe,  the  scripture  speaketh  of  things  to  come  as 
already  past ;  for  it  is  said,  *  These  perished,'  &c.  So  Kev.  xiv.  8, 
'  Babylon  is  fallen,  is  fallen.'  What  is  threatened  is  as  certain  as  if 
it  were  already  accomplished.  So  also  for  promises  ;  you  have  the 
mercy  if  you  have  the  promise ;  by  God's  word  all  things  were  created 
and  do  subsist.  Let  it  be,  was  enough  to  make  a  world  ;  when  God 
saith  it  shall  be,  is  not  the  thing  sure,  though  unlikely  ?  Hath  God's 
word  lost  anything  of  its  creating  power  ?  God  counteth  our  work 
done  when  but  intended  :  '  Abraham  offered,'  <fcc.,  Heb.  xi.  17.  Well, 
then,  let  us  be  able  by  faith  to  see  the  ruin  of  wicked  men  when  they 
reign  most. 

Obs.  6.  Lastly,  observe,  wicked  men  may  read  their  destruction,  in 
the  destruction  of  others  that  sinned  before  them.  They  transgress 
the  same  law,  and  God  is  as  tender  of  it  as  ever ;  and  there  is  the 
same  providence  to  take  vengeance,  which  is  as  mighty  as  ever  ;  and 
they  act  out  of  the  same  lusts,  which  God  hateth  as  much  as  ever  :  sin, 
is  not  grown  less  dangerous  now  in  the  latter  days.  Surely,  then,  a  man. 
would  think  the  old  world  should  grow  wiser,  having  so  many  pre 
cedents.  Pride  may  see  its  downfall  in  Nebuchadnezzar,  sedition  in 
Korah,  rebellion  in  Absalom,  violence  in  Cain,  painted  adulterousness 
in  Jezebel,  disorders  in  worship  in  the  fall  of  the  Bethshemites  and  the 
breach  made  upon  Uzzah,  the  usurping  of  sacred  offices  without  a  call 
may  see  its  danger  in  the  leprosy  of  Uzziah.  There  is  scarce  a  sin  of 
pestilent  influence  of  which  we  have  not  some  example,  which  is  set 
up  like  a  mark  in  the  way,  in  effect  saying,  Take  heed,  enter  not  here  ; 
it  will  prove  your  ruin  and  destruction ;  or,  Look  upon  me  and  be  godly. 

Ver.  12.  These  are  spots  in  your  feasts  of  charity,  when  they  feast 
with  you,  feeding  themselves  without  fear :  clouds  they  are  without 
water,  carried  about  of  winds ;  trees  whose  fruit  withereth,  without 
fruit,  twice  dead,  plucked  up  by  the  roots. 

In  the  former  verse  the  apostle  setteth  them  forth  by  examples,  in 
this  by  similitudes.  Let  us  go  over  the  expressions  apart,  as  the  text 
offereth  them.  These  are  spots  in  your  feasts  of  charity,  cnri,\dSes. 
The  word  also  signifieth  rocks,  but  is  fitly  here  rendered  spots,  for  it 
is  in  Peter,  o-TrtXot  KOI  ^W/JLOI:  2  Peter  ii.  13,  'Spots  they  are  and 
blemishes.'  So  he  called  them,  as  being  in  themselves  defiled  and  to 
others  disgraceful ;  or  because  defiling  with  their  presence  and  infecting 
by  their  example.  In  your  feasts  of  love  or  charity.  These  were  sup 
pers  used  in  the  primitive  times,  either  to  manifest  their  brotherly  union, 
or  for  the  comfort  and  refreshing  of  the  poor,  in  obedience  to  Christ's 
injunction,  Luke  xiv.  12,  13,  though  little  observed  for  the  ends  for 
which  they  were  at  first  appointed,  divisions  being  hereby  nourished, 
1  Cor.  xi.  21,  each  faction  by  themselves  taking  their  own  supper,  and 

VOL.  v.  B 


274  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  12. 

the  poor  excluded,  1  Cor.  xi.  22.  Some  dispute  the  lawfulness  of 
them,  it  being  an  addition  to  the  Lord's  Supper,  taken  up  in  imita 
tion  of  the  heathens,  and  blasted  by  God's  providence  in  the  very 
beginning,  never  approved,  and,  it  seemeth,  but  slightingly  spoken  of. 
'  Your  love  feasts/  saith  our  apostle.  However,  they  might  be  law 
fully  used.  Tertullian  showeth  a  lawful  use  of  them  in  his  time, 
Tert.  in  Apol.,  cap.  39,  Coimus  in  ccetum  ut  ad  Deum  quasi  manu 
faustd,  &c.  We  meet  together,  saith  he,  that  by  a  holy  conspiracy 
we  may  set  upon  God  by  a  force  that  is  welcome  to  him,  where  prayers 
are  made,  and  the  scriptures  opened,  and  after  this  meeting  a  supper, 
begun  with  prayer :  Non  prius  discumbitur  quam  oratio  ad  Deum 
prcegustetur ;  editor  quantum  esurientes  cupiunt,  bibilur  quantum 
pudicis  est  utile  ;  and  their  discourses  were  such  as  did  become  the  ears 
of  God,  and  after  washing  they  sang  a  psalm,  and  so  soberly  departed. 
Now  these  sensual  persons  did  defile  the  love  feast,  the  infamy  of 
their  lives  being  a  scandal  to  the  meeting,  and  the  church  fared  ill 
for  their  sakes ;  for  Peter  maketh  them  to  be  spots,  not  only  for 
their  disorderly  carriage  at  the  meeting  itself,  but  because  of  their 
constant  course:  2  Peter  ii.  13, '  They  count  it  pleasure  to  riot  away 
the  daytime.'  Partly  by  their  indecent  words  and  actions,  when  the 
Christians  were  met  together,  giving  up  themselves  to  excess  :  1  Cor. 
i.  21,  '  Some  are  drunken ;'  and  libidinous  practices,  for  this  was  fre 
quent  in  the  meetings  of  the  Gnostics. 

Obs.  Observe  hence,  that  sensual  persons  are  the  spots  of  a  Chris 
tian  society.  They  are  not  only  filthy  in  themselves,  but  bring  a  dis 
honour  upon  the  whole  church  whereof  they  are  members :  Heb.  xii. 
15,  '  Take  heed  lest  any  root  of  bitterness  spring  up  amongst  you, 
whereby  many  may  be  defiled/  Now  what  that  root  of  bitterness  is 
he  showeth,  ver.  16,  'Lest  there  be  any  fornicator  or  profane  person, 
as  was  Esau,  who  sold  his  birthright  for  a  mess  of  pottage.'  When 
any  root  springeth  up,  or  breaketh  out  into  a  scandalous  action,  the 
whole  society  is  defiled ;  therefore  when  such  are  discovered,  they  are 
to  be  cast  out,  for  otherwise  we  should  turn  a  church  into  a  sty. 
'  Their  spot  is  not  as  the  spot  of  his  children/  Deut.  xxxii.  5.  They 
have  no  God's  mark,  but  Satan's.  Calvin  observed  that  nothing  doth 
mischief  to  the  church  so  much  as  remissness  and  kindness  to  wicked 
men.  Partly  as  they  do  infect  by  the  taint  of  their  evil  examples,  and 
partly  as  they  bring  infamy  upon  the  body ;  therefore  cut  off  these 
ulcerous  members.  Again,  we  learn  that  the  purest  churches  have 
their  spots.  In  Christ's  family  there  was  a  devil :  John  vi.,  '  One  of 
you  is  a  devil/  You  would  be  scared  to  see  a  devil  come  among  you. 
Every  malicious  sinner  is  a  devil,  and  every  sensual  sinner  is  a  beast. 
Such  may  now  and  then  creep  into  the  church,  but  they  should  not 
be  allowed  there.  They  that  put  off  the  nature  of  man  are  unfit  for 
the  communion  of  saints.  These  are  spots  to  be  washed  off.  Holi 
ness  is  the  church's  ornament :  Ps.  xciii.  5,  '  Holiness  becometh  thy 
house,  0  Lord,  for  ever.'  Again,  they  that  are  in  a  church  should  be 
the  more  careful ;  you  defile  yourselves  else,  and  the  society  whereof 
you  are  members.  Yea,  your  miscarriages  reflect  upon  Christ  him 
self.  Carnal  Christians  carry  up  and  down  in  the  world  the  picture 
of  the  devil,  and  put  Christ's  name  upon  it,  and  so  expose  it  to  scorn 


VER.  12.]  UPON  THE  EPISTLE  OF  JUDE.  275 

and  derision  in  the  world.  It  was  an  old  complaint  of  the  Gentiles, 
mentioned  by  Cyprian  in  his  book  De  Duplici  Martyrio ;  the  words 
are  these :  Ecce  qui  jactant  se  redemptos  a  tyrannide  Sathance,  qui 
predicant  se  mortuos  mundo,  nihilo  minus  vincuntur  a  cupiditatibus 
suis,  quam  nos  quos  dicunt  teneri  sub  regno  Sathance.  Quid  prodest 
illis  baptismus,  quid  prodest  Spiritus  Sanctus,  cujus  arbitrio  dicunt 
se  temperari  ?  &c.  So  in  Salvian's  time  the  heathens  were  wont  to 
upbraid  the  Christians  thus :  Ubi  est  catliolica  lex  quam  credunt  f 
Ubi  sunt  pietalis  et  castitatis  exempla  quce  discunt?  Evangelia 
legunt  et  impudici  sunt  ;  apostolos  audiunt  et  inebriantur ;  Christum 
sequuntur  et  cupiunt,  &c. — they  talk  of  a  holy  Christ,  and  yet  are 
unjust,  unclean,  wrathful,  covetous ;  of  a  meek,  patient  Christ,  and 
yet  are  rapacious  and  violent ;  of  holy  apostles,  and  yet  are  im 
pure  in  their  conversations.  Our  author  goeth  on  thus :  Sancta  a 
Christianis  fierent  si  sancta  Christus  docuisset,  cestimari  a  cidtori- 
bus  potest  iste  qui  colitur,  quomodo  bonus  magister  cujus  tarn  malos 
esse  videmus  discipulos? — if  their  Christ  were  a  holy,  meek  Christ, 
they  would  be  better.  Now  judge  you  whether  such  wretches  be  not 
spots  both  to  Christ  and  the  church,  a  disgrace  to  head  and  members. 
Therefore  all  church  members  should  be  more  watchful  and  circum 
spect  than  others,  lest  they  give  occasion  to  those  that  watch  for  their 
halting  to  speak  evil  of  the  way  of  God. 

The  next  clause  is,  when  they  feast  with  you.  The  word  signifieth, 
to  feast  liberally  together.  This  is  added  to  show  that  they  perverted 
the  nature  of  the  meeting,  and  made  that  an  action  of  luxury  which 
was  at  first  an  action  of  charity.  In  the  feasts  of  the  godly  there  was 
moderation  and  temperance,  but  these  were  blithe  and  jocund,  filling 
their  paunches  at  the  charge  of  the  church.  What  we  translate  '  feast 
ing  with  you/  others  read  '  feasting  upon  you ;'  and  2  Peter  ii.  13, 
'  Sporting  themselves  with  their  own  deceivings,  while  they  feast  with 
you;'  that  is,  by  carnal  gospelling  and  subtle  devices  justifying  their 
own  intemperance.  Whence  note : — 

Obs.  That  it  is  an  odious  filthiness  to  make  religion  serve  our  bellies, 
and  to  turn  charity  into  luxury.  This  is  here  charged  upon  them,  and 
often  practised  in  the  world  :  Rom.  xvi.  18,  *  They  serve  not  our  Lord 
Jesus  Christ,  but  their  own  belly  ;'  Christ  hath  the  name,  but  the  belly 
the  respect.  So  Phil.  iii.  19,  '  Whose  God  is  the  belly.'  When  men 
aim  at  nothing  but  their  own  ease  and  pleasure,  they  set  the  belly  in 
God's  stead.  Among  the  Papists,  religious  houses  are  but  so  many 
sties  of  filthiness,  and  the  charity  of  well-meaning  persons  diverted  to 
feed  the  luxury  of  a  few '  slow-bellies.'  Well,  then,  those  that  live  upon 
church  maintenance  should  be  the  more  sober  and  temperate,  though  a 
double  portion  will  well  become  them  that  take  double  pains  ;  yet  you 
should  take  heed  of  luxury,  that  you  may  not  be  corrupted  with  ease, 
that  you  may  have  enough  for  charity,  that  you  may  silence  the  clamours 
of  the  world ;  your  temperance  and  sobriety  should  be  known  to  all  men. 
Paul  giveth  such  an  account  of  his  life  as  will  shame  most  ministers 
when  they  think  of  it :  2  Cor.  xi.  27,  *  In  weariness  and  painfulness,  in 
watchings  often,  in  hunger  and  thirst,  in  fastings  often,  in  cold  and 
nakedness ;'  arid  Paul  had  his  enforced  fasts,  his  voluntary  fasts,  not 
withstanding  his  great  pains.  Our  lives  should  carry  some  proportion ; 


276  AN  EXPOSITION,  WITH  NOTES,  [VER.  12. 

we  do  not  always  suffer  persecution,  but  we  should  still  have  a  weaned 
heart  in  the  fullest  estate  that  doth  befall  us.  Certainly  maintenance 
would  be  more  cheerfully  given  if  well  used. 

Feeding  themselves  without  fear,  Troipalvovres  eaurov?,  feeding 
themselves  as  a  shepherd  doth  his  sheep.  It  noteth  their  excess,  eat 
ing  beyond  all  measure,  and  without  respect  to  that  communion  that 
should  be  among  saints.  They  fed  themselves,  not  others ;  their  own 
bodies,  not  others'  souls :  Ezek.  xxxiv.  2,  3,  '  Ye  feed  yourselves,  but 
the  flocks  have  ye  not  fed.'  Whence  note  : — 

Obs.  That  at  our  meetings  and  feasts  we  should  have  respect  to 
Christian  communion  ;  not  only  take  in  meats,  but  give  out  gracious 
discourses  and  instructions.  Christ,  when  he  sat  at  meat,  raised  their 
thoughts  to  a  better  banquet :  Luke  xiv.  15,  '  Blessed  is  he  that  shall 
eat  bread  in  the  kingdom  of  God.'  When  the  body  is  fed,  let  not  the 
soul  be  neglected ;  the  word  of  God  is  %tXo?  ^v^wv,  the  food  of  souls  ;  it 
should  not  be  wholly  banished  from  our  tables.  At  every  meal  the  devil 
usually  bringeth  his  dish.  When  our  hearts  are  warmed  with  the  use 
of  the  creature,  he  setteth  our  corruptions  a-working,  and  we  are  ready  to 
censure,  or  to  brawl,  or  jest  in  an  unseemly  manner.  It  is  but  reason 
that  Christ  should  set  his  dish  upon  our  tables  also ;  and  it  being  a 
solemn  time  of  coming  together,  we  should  take  occasion  to  quicken 
each  other  to  the  love  of  God,  and  an  affectionate  remembrance  of  our 
Creator,  by  whose  bounty  we  enjoy  what  is  set  before  us,  that  the  spiritual 
appetite  may  be  refreshed  as  well  as  the  bodily. 

Here  is  yet  another  word  in  this  clause,  a<p6/3w<;,  tvithout  fear.  The 
meaning  may  be  either  without  fear  of  God,  or  without  fear  of  the 
church,  or  without  fear  of  the  snare  in  the  creature.  If  you  take  the 
first  sense,  *  without  fear  of  God,'  you  may  either  understand  it  of  his 
presence  or  judgments. 

1.  Of  his  presence  ;  they  had  no  dread  of  him  before  whom  the  assem 
bly  was  met.  Note  thence,  it  is  sinful  to  sit  down  at  meat  without  thoughts 
of  God.  You  shall  see  it  is  said,  Exod.  xviii.  12,  that '  the  elders  of  Israel 
did  eat  with  Moses'  father-in-law  before  the  Lord,  that  is,  in  his  presence. 
When  thou  art  eating  bread,  thou  art  before  the  Lord.  As  '  the  eyes  of 
all  things  look  up  unto  him  for  meat  in  due  season,'  Ps.  cxlv.  15,  so 
are  God's  eyes  upon  us,  upon  our  carriage  and  behaviour  ;  therefore  still 
retain  a  dread  of  his  presence  ;  the  fear  of  God  is  a  grace  that  is  never 
out  of  season :  '  Be  thou  in  the  fear  of  God  all  the  day  long  ; '  not  only 
in  the  morning,  when  immediately  employed  in  acts  of  worship,  but  in 
thy  shop,  at  thy  meals.  As  the  lungs  are  in  continual  exercise,  whether 
we  are  sleeping  or  waking,  so  are  some  graces.  Who  is  it  that  giveth 
us  *  food  and  gladness'  ?  Acts  xiv.  Shall  we  forget  God  when  he  re- 
membereth  us  most  ?  The  Lord  forbid  ;  when  his  creatures  are  in  our 
hands,  let  his  eye  be  in  our  thoughts:  Deut.  viii.  10,  11,  '  When  thou 
hast  eaten,  and  art  full,  beware  that  thou  forget  not  the  Lord  thy  God ; ' 
it  will  be  a  good  curb  to  our  loose  and  vain  affections. 

2.  Without  a  fear  of  his  judgments.  Thence  note,  that  riot  and 
voluptuous  living  bringeth  a  brawn  upon  the  heart,  and  men  that  are 
given  up  to  a  luxurious  course  grow  secure.  They  that  did  '  drink 
wine  in  bowls,'  did  '  put  far  away  the  evil  day,'  Amos  vi.  3  ;  that  is,  all 
thought  and  sense  of  approaching  judgments.  When  Jerusalem  was 


VER.  12.]  UPON  THE  EPISTLE  OF  JUDE.  277 

grown  riotous,  she  grew  careless;  and  therefore  God  biddeth  the 
prophet  to  'eat  his  bread  in  trembling/  Ezek.  xii.  18.  Well,  then, 
avoid  immoderation  in  carnal  pleasures,  as  you  would  avoid  security 
and  hardness  of  heart.  We  lose  our  tenderness  by  bathing  and  steep 
ing  the  soul  in  these  delights ;  epicures  are  '  past  feeling/  Eph.  iv.  19  ; 
and  the  wanton  is  said  to  be  '  dead  while  she  liveth/  1  Tim.  v.  6. 
*  Wine  and  women  take  away  the  heart/  Hosea  iv.  11,  as  they  do  ex 
tinguish  every  spark  of  conscience,  and  abate  of  the  vigour  and  tender 
ness  of  our  affections.  It  was  and  it  is  the  opinion  of  libertines  that  it 
is  perfection  to  get  the  victory  of  conscience,  and  to  live  as  we  list,  with 
out  any  trouble  and  sense  of  danger.  Possibly  such  a  thing  may  be  aimed 
at  here  :  it  is  the  perfection  of  sinning,  I  confess,  to  do  evil,  and  then 
choke  the  conscience  with  carnal  pleasures,  that  we  may  not  fear  evil. 

You  may  expound  it  '  without  fear  of  the  church'  then  assembled  ; 
in  such  an  holy  meeting  they  were  not  awed  from  riotous  practices. 
Whence  note : — 

Obs.  That  sensuality  maketh  men  impudent,  partly  because  where 
spiritual  sense  is  gone,  shame  is  gone  ;  partly  because  when  the  bodily 
spirits  are  warmed  with  wine  and  meat,  men  grow  bold  and  venturous  ; 
Solomon  saith,  Prov.  xxiii.  33, '  The  drunkard's  heart  shall  utter  perverse 
things.'  In  such  a  case  men  take  a  liberty  to  speak  or  do  anything  that 
is  unseemly.  I  do  not  exclude  this  sense,  because  Peter  in  the  parallel 
place  maketh  them  all  along  presumptuous  and  sensual,  2  Peter  ii.  10-14. 

You  may  expound  it,  *  without  fear  of  the  snare  in  the  creatures.' 
Whence  observe : — 

Obs.  In  the  use  of  pleasures  and  outward  comforts  there  should  be 
much  caution.  When  Job's  sons  feasted,  he  falleth  to  sacrifice,  '  lest 
they  should  have  sinned  against  God/  Job  i.  5.  It  is  good  to  be  jealous 
of  ourselves  with  a  holy  jealousy,  lest  unawares  we  meet  with  a  snare 
in  our  cup  or  dish.  At  a  feast  there  are  more  guests  than  are  invited  ; 
evil  spirits  haunt  such  meetings,  they  watch  to  surprise  us  in  and  by  the 
creature ;  and  therefore  we  should  watch,  especially  if  we  be  '  given  to 
appetite  /  then  '  put  a  knife  to  thy  throat/  as  Solomon  saith  :  that  which 
is  sweet  to  the  palate  may  wound  the  soul,  and  gluttony  may  creep 
upon  good  men  before  they  are  aware ;  as  Austin  confesseth,  that  he 
was  far  from  drunkenness,  but  crapula  nonnunquam  surrepit  servo  tuo 
— sometimes  he  would  eat  too  much  ;  but,  saith  he,  Lord,  thou  hast 
now  taught  me  to  use  my  meat  as  my  medicine,  to  repair  nature,  not  to 
oppress  it ;  a  holy  course  and  to  be  imitated.  Christians,  you  may 
think  it  needless  that  we  should  speak  to  you  about  your  meat  and  drink, 
as  if  the  light  of  conscience  were  pregnant  and  active  enough  to  warn 
you  in  such  cases.  Oh  !  but  you  cannot  be  too  cautious  ;  the  throat  is 
a  slippery  place,  and  a  sin  may  get  down  ere  you  are  aware.  Christ 
did  not  think  it  needless  to  warn  his  own  disciples  of  excess :  Luke 
xxi.  34,  '  Take  heed  to  yourselves,  lest  ye  be  overcharged  with  surfeit 
ing  and  drunkenness/  &c. 

The  next  clause  is,  clouds  they  are,  ivithcut  water,  carried  about  of 
winds.  Here  now  comes  in  a  heap  of  similitudes  to  express  their 
vain  arrogancy  and  ostentation  in  professing  themselves  to  be  far 
above  what  indeed  they  were  ;  though  they  were  inapt  to  teach,  and  to 
every  good  work  reprobate,  yet  they  gave  out  as  if  they  were  illuminate 


278  AN  EXPOSITION,  WITH  NOTES,  [VER.  12. 

men,  and  of  a  higher  attainment  than  others.  The  first  similitude 
is  in  these  words,  ve<f>i\cu  awSpoi,  clouds  ivithout  water.  Aristotle 
called  barren  and  light  clouds  such  as  are  carried  up  and  down  with 
the  winds,  o/cu'^Xa? ;  and  to  these  are  the  seducers  likened,  because, 
though  they  seem  to  look  black  and  promise  rain,  yet  they  do  not  give 
us  one  drop,  one  wholesome  notion  that  may  occasion  more  light  in. 
the  understanding,  of  saving  doctrine,  or  any  further  relief  for  the  poor 
thirsty  conscience,  or  any  more  forcible  excitement  to  the  practice  and 
power  of  godliness.  The  apostle  Peter,  2  Peter  ii.  17,  hath  two  simili 
tudes — '  wells  without  water,'  and  *  clouds  carried  about  with  a  tem 
pest  ; '  but  here  they  are  contracted  into  one.  If  you  will  have  the  Holy 
Ghost's  own  comment  upon  this  similitude,  see  Prov.  xxv.  14,  '  He  that 
boasteth  of  a  false  gift  is  like  clouds  and  wind  without  rain.'  That 
which  is  observable  is  : — 

06s.  1.  That  the  word  of  God  is  like  a  moistening  rainy  cloud : 
Deut.  xxxii.  2,  *  My  doctrine  shall  distil  like  the  dew,  and  my  speech 
like  the  small  rain/  Among  the  Hebrews  the  same  word  signifieth  to 
teach  and  to  rain.  Well,  then,  let  us,  as  parched  ground,  wait  for  the 
droppings  of  God's  clouds.  In  this  time  of  drought,  when  you  go  abroad 
into  the  fields,  you  shall  see  the  grass  burned  and  turned  into  stubble, 
and  the  earth  gaping  for  a  refreshing,  and  with  a  silent  eloquence 
begging  for  the  influences  of  the  heavens ;  every  chap  is  a  mouth  opened 
to  swallow  up  the  clouds  as  soon  as  they  fall,  or  a  cry  to  the  God  of 
heaven  for  a  little  rain.  Just  so  should  you  come  to  wait  upon  God  in 
the  word :  '  My  soul  desireth  after  thee  as  a  thirsty  land,'  Ps.  cxliii.  6. 
Oh !  for  a  little  refreshing  from  the  presence  of  the  Lord  in  his  ordin 
ance.  Promise  yourselves  also  that  from  the  word  which  you  would 
from  rain,  Isa.  Iv.  10,  11;  this  is  the  means  by  which  the  grace  of  God 
soaketh  into  the  heart  to  make  it  fruitful. 

Obs.  2.  False  teachers  are  clouds  without  rain  ;  it  is  the  proposition 
of  the  text ;  partly  because  they  make  show  of  more  than  they  have  ; 
they  '  boast  of  a  liaise  gift/  Prov.  xxv.  14.  There  is  a  great  deal  of 
show  to  affect  the  minds  of  the  simple,  but  little  of  substance  and  truth ; 
like  boxes  in  the  apothecaries'  shop,  that  have  a  fair  title,  but  no  medi 
cine  in  them  ;  much  pretence  of  light  and  spirit,  and  when  all  comes  to 
all,  there  is  nothing  but  pride  and  boldness  :  Aperiunt  fontes  doctrines, 
sed  non  habent  aquam  scientice — they  will  adventure  to  rain  when  they 
have  but  a  few  heat  drops,  a  few  poor  fragments  of  truth,  which,  being 
disguised  and  transformed  into  some  strange  conceits,  are  cried  up  for 
rare  mysteries  and  attainments.  However,  thus  much  we  learn  from 
them,  that  it  is  seducer-like  to  promise  more  than  we  can  perform,  and 
to  be  much  in  the  pretence  when  we  have  little  of  real  and  true  solid 
worth.  Partly  because  they  do  not  that  good  to  others  which  they 
promise  to  do.  Satan  will  always  be  found  a  liar  ;  it  is  the  property  of 
his  instruments  to  beguile  men  into  a  false  expectation.  Papists  cry 
up  their  masses  and  indulgences,  which  yet  do  not  one  pennyworth  of 
good.  Preachers  that  study  pomp  and  edification x  come  with  much 
fancy  and  appearance  ;  but,  alas !  these  airy  notions  are  too  fine  for  the 
conscience.  Seducers  pretend  to  some  heights  of  discovery,  as  if  they 
would  carry  you  into  the  third  heaven,  but  you  are  where  you  were  at 

1  Qu.  '  not  edification '  1 — ED. 


"VER.  12.]  UPON  THE  EPISTLE  OF  JUDE.  279 

first ;  they  promise  you  '  hidden  manna/  rare  discoveries  of  Christ ;  but 
is  your  heart  the  better  ?  Two  things  they  never  do,  which  may  be 
explained  by  two  properties  of  rain,  namely,  refreshing  the  earth,  and 
making  it  fruitful. 

1.  Eefreshing  the  earth.    Do  they  offer  any  doctrine  that  will  give 
the  conscience  solid  comfort  and  relief  in  distress?    Here  you  will  find 
them  barren  clouds.      The  locusts  '  tormented  the  dwellers  on  earth/ 
Rev.  ix.  5  ;  they  tickle  the  fancy  for  a  'while,  but  when  you  come  to 
die,  and  are  serious,  you  must  return  to  the  old  truths  to  find  rest  for 
your  souls,  Jer.  vi.  16  ;   your  fancies  then  are  like  '  the  brooks  of 
Teman,  consumed  out  of  their  place ; '  when  Pharaoh  was  under  any 
trouble,  Moses  and  Aaron  must  be  sent  for,  his  magicians  could  not 
satisfy  him  nor  ease  him. 

2.  To  make  the  earth  fruitful.     Do  you  find  holiness  improved  by 
their  notions?  2  Peter  ii.  19,  '  They  promise  liberty,  when  you  are  the 
servants  of  corruption  ; '  they  promise  a  new  way  of  mortification,  but 
still  your  bondage  under  your  lusts  is  increased. 

Obs.  3.  Again,  in  the  third  place,  false  teachers  are  light,  easily 
driven  up  and  down  in  various  motions ;  '  carried  about  of  winds/  it 
is  said  in  the  text,  sometimes  with  this  opinion  and  sometimes  with 
that,  as  light  clouds  yield  to  the  motion  of  the  winds ;  the  winds  are 
their  corrupt  passions,  lusts,  and  interests  :  Eph.  iv.  14,  '  Be  not  tossed 
about  with  every  wind  of  doctrine/  TrepufdpofJLevcu,  carried  round  the 
card  and  compass.  When  the  chain  of  truth  is  once  broken,  man  is  at 
large,  and  being  taken  off  from  his  bottom,  left  loose  to  strange  con 
trary  winds.  We  see  many  scrupulous  persons,  that  at  first  made  con 
science  of  all  things,  afterward  grow  so  loose  as  make  conscience  of 
nothing. 

Obs.  4.  Again,  they  are  as  *  clouds  driven  with  a  tempest ; '  so  Peter. 
They  do  not  yield  rain,  but  breed  factions,  and  schisms,  and  turbu 
lent  commotions  ;  light  clouds  are  driven  with  great  violence.  Well, 
then,  '  Mark  them  that  cause  divisions  and  offences/  Rom.  xvi.  17 ; 
they  are  not  what  they  seem  to  be  ;  you  will  find  in  the  end  that  you 
get  nothing  by  dancing  after  their  pipe. 

We  go  on  with  the  verse.  Trees  whose  fruit  wither etli,  twice  dead, 
plucked  up  by  the  roots.  This  is  the  second  similitude ;  here  are  four 
properties  of  evil  trees  reckoned  up  by  way  of  gradation. 

The  first  is,  trees  whose  fruit  withereth.  Let  us  first  look  to  the 
grammatical  interpretation  of  these  words,  and  then  the  sense  and 
accommodation  of  them.  AivSpa  fyOivo'nwpiva  :  the  Vulgar  readeth 
arbores  autumnales.'  In  autumn  things  begin  to  decay,  and  trees  lose 
both  fruit  and  leaves ;  and  so  would  some  explain  it,  like  trees  that  lose 
their  leaves  in  harvest-time,  and  bring  forth  no  fruit ;  some  go  another 
way,  making  it  an  allusion  to  a  particular  experiment  of  young  plants, 
who,  if  they  flower  at  autumn,  husbandmen  take  it  for  a  sure  sign  that 
they  will  die.  But  similitudes  are  taken  from  things  usual  and  known  ; 
I  suppose,  therefore,  the  apostle  useth  the  word  in  its  native  and 
original  signification.  It  is  derived,  irapa  TU>  (f>6ivea-0a(,  ra?  oTroopa?,  from 
corrupting  fruits ;  and  the  meaning  is,  they  bring  forth  no  fruit  but 
what  is  rotten  and  withered ;  and  so  it  is  applied  to  these  seducers, 

1 '  Letifer  autumnus.' — Juvenal. 


280  AN  EXPOSITION,  WITH  NOTES,  [YER.  12. 

whose  lives  were  not  full  of  good  fruits.  They  pretend  much,  but 
what  fruits  do  you  find  ?  More  holiness,  true  mortification,  strictness, 
piety  to  God,  or  equity  and  mercy  to  men  ?  Nay,  rather  all  manner  of 
brutishness,  disobedience  to  civil  powers,  neglect  of  God,  abuse  of 
gospel,  contempt  of  their  betters,  &c. 

Obs.  I.  Observe,  corrupt  doctrine  produceth  corrupt  fruits.  Prin 
ciples  have  an  influence  upon  the  life  and  conversation ;  our  Saviour 
directeth  us  to  this  way  of  scrutiny  and  trial,  Mat.  vii.  16,  '  By  their 
fruits  you  shall  know  them/  How  can  that  be,  since  they  do  easily 
counterfeit  a  holiness  ?  it  is  said  before,  they  come  '  in  sheep's 
clothing.'  I  answer — Pretences  will  not  last  long  ;  observe  then  nar 
rowly,  and  you  will  find  the  wolf  breaking  out.  Ay  !  but  may  not  a 
good  way  be  promoted  by  men  of  an  ill  life  ?  Ans.  Look  to  the 
fruits  of  the  doctrine;  if  it  hath  no  influence  upon  strictness,  but  be 
only  curious,  and  tend  to  foment  pride,  malice,  envy,  sedition,  and 
turbulent  practices  and  contempt  of  superiors,  certainly  it  is  naught, 
whoever  brings  you  that  doctrine,  whatever  holiness  they  pretend  in 
other  things.1  On  the  contrary  side,  '  the  wisdom  that  is  from  above 
is  full  of  good  fruits/  James  iii.  17,  mercy,  justice,  piety,  strictness, 
meekness,  &c.  The  Lord  sealeth  the  integrity  of  faithful  teachers  by 
guiding  them  to  holiness,  and  by  his  judgments  suffereth  hypocrites 
and  seducers  to  discover  their  filthiness  and  shame,  that  they  may  be 
1  manifested  to  the  congregation/  Prov.  xxvi.  26.  Holiness  hath  been 
the  usual  badge  of  truth,  and  the  professors  of  it,  when  watched,  have 
been  in  no  point  liable  to  exception,  but  '  in  the  matter  of  their  God/ 
Pliny  could  find  no  fault  with  the  Christians,  but  that  they  worshipped 
one  Christ,  whom  they  owned  for  a  God,  and  had  their  hymnos  ante- 
lucanos,  their  morning  meetings  and  songs  of  praise  to  him.  One  of 
the  notes  by  which  the  inquisitors  of  the  Waldenses  descried  them 
was  that  they  were  sobrii  et  modesti  vultu,  et  Jiabitu,  of  a  sober 
deportment  and  modest  garb.  But  may  not  seducers  put  on  a  demure 
garb,  as  Swenckfield  prayed  much,  lived  soberly,  but  his  doctrine 
tended  to  looseness,  destroyed  the  person  of  Christ,  &c.?  I  answer,  as 
before — You  must  consider  the  aim  of  the  doctrine,  which  is  not  always 
to  be  discovered  by  the  life  of  the  first  broacher  of  the  error.  Satan 
may  '  transform  himself  into  an  angel  of  light '  to  set  on  a  design  of 
darkness  ;  paint  will  in  time  wear  away — cito  ad  naturam  ficta  reci- 
derunt  suain :  2  Tim.  iii.  9,  '  They  shall  proceed  no  further,  for  their 
folly  shall  be  made  manifest  to  all  men ; '  they  begin  with  great  shows 
at  first  to  gain  credit  and  entrance,  but  a  discerning  eye  may  find  the 
deceit,  and  in  due  time  God  will  discover  them  to  the  congregation. 
Well,  then,  try  ways  and  persons  by  this  note. 

1.  Ways.  Men  do  not  easily  teach  point-blank  contrary  to  their 
manners :  surely  the  devil  would  not  assist  to  bring  holiness  in 
fashion,  and  promote  Christian  practice.  Observe  the  fruits  and  evils 
both  of  their  lives  and  doctrines  :  in  two  cases  it  is  a  sure  note  : — (1.) 
When  there  is  a  fair  compliance  between  principles  and  practices  ;  if 
neglect  of  God,  mutinous  practices,  fraud,  injustice,  contempt  of  civil 
dignity,  be  the  very  aim  and  design  of  the  doctrine,  and  accordingly 
men  live,  this  is  of  the  devil.  (2.)  If  it  be  so  generally,  and  in  the 

1  See  Dr  Hammond,  Pract.  Cat.,  pp.  142,  145. 


VER.  12.]  UPON  THE  EPISTLE  OF  JUDE.  281 

most  zealous  of  this  way.  Some  men  are  of  a  reserved  temper,  not 
disposed  to  gross  and  sensual  wickedness,  and  so  can  counterfeit  the 
better ;  and  possibly  so  much  of  truth  as  they  do  retain  in  the  midst 
of  their  errors  may  somewhat  operate  to  sanctification ;  and,  on  the 
other  side,  a  true  way  may  be  prejudiced  if  we  should  look  to  one  or 
two ;  a  street  is  not  measured  by  the  sink  and  channel,  but  if  it  be 
usual,  and  for  the  most  part  so,  then  their  principles  are  corrupt. 
(3.)  We  may  not  be  always  enticed  to  a  course  of  looseness  or  gross 
wickedness ;  if  it  be  to  a  dead,  powerless  course,  or  formality,  if  it 
weaken  the  life  and  power  of  godliness  in  you,  from  such  turn  away, 
2  Tim.  iii.  5,  your  love  to  God,  and  delight  in  God,  and  converse  with 
him  in  the  Spirit,  is  forcibly  lessened ;  fear  the  influence  of  such  an 
opinion. 

2.  You  may  judge  persons  by  it,  especially  yourselves.  Wherever 
there  is  grace  there  will  be  fruits  of  grace,  and  corrupt  fruits  show 
a  naughty  tree.  If  the  '  clusters  be  clusters  of  Sodom,  and  the  grapes 
grapes  of  Gomorrah,'  it  showeth  the  vine  was  of  that  race  and  kind : 
Eph.  v.  9,  '  The  fruit  of  the  Spirit  is  righteousness,  goodness,  and 
truth.'  The  apostle  instanceth  in  such  fruits  as  concern  civil  com 
merce,  partly  because  by  these  we  adorn  our  profession,  and  set  it  off 
to  others ;  partly  because  here  we  have  a  frequent  trial,  these  graces 
being  of  a  daily  use  and  exercise. 

But  I  wTould  rather  apply  it  by  way  of  exhortation  to  those  that 
profess  the  truth,  to  honour  it  in  their  lives.  Let  your  manners  be 
orthodox,  lest  you  expose  the  ways  of  God  to  suspicion :  Mat.  iii.  8, 
'  Bring  forth  fruits  worthy  of  repentance,'  af lows  fjieravoias,  beseeming 
the  change  of  your  minds. 

Obs.  2.  The  next  evil  property  is  axapira,  without  fruit,  and  in  the 
application  it  implieth  that  they  bring  no  honour  to  God,  no  good  to 
others,  neither  are  they  wise  for  their  own  souls.  To  be  barren  and 
unfruitful  under  a  profession  of  Christ,  is  a  sign  of  great  hypocrisy  ; 
he  that  '  hid  his  talent '  is  called  *  a  naughty  servant,'  and,  because  of 
his  unprofitableness,  cast  into  *  utter  darkness,'  Mat.  xxv.  A  vine  is 
good  for  nothing  if  it  be  not  fruitful,  not  so  much  as  to  make  a  pin  in 
the  wall.  Now  God  compareth  Israel  to  an  empty  vine,  Hosea  x.  1, 
because  they  poured  out  all  their  strength,  and  time,  and  care  upon 
their  own  interests.  Well,  then,  '  Be  not  barren  and  unfruitful  in  the 
knowledge  of  Jesus  Christ,'  2  Peter  i.  8.  Grace  is  an  active  thing  ; 
where  it  is  it  will  show  itself ;  garden  trees  must  not  be  like  the  trees 
of  the  forest.  If  you  would  be  fruitful : — 

First,  You  must  be  planted  with  '  a  right  seed  ; '  a  wild  vine  will 
yield  but  wild  grapes.  The  '  trees  of  righteousness '  are  '  of  God's  own 
planting/  Isa.  Ixi.  3 ;  and  when  you  are  grafted  into  the  noble  vine, 
Christ  Jesus,  then  are  you  laden  with  clusters,  like  the  vine  of  Eshcol: 
John  xv.  25,  '  In  me  ye  shall  bring  forth  much  fruit. 

Secondly,  There  must  be  good  husbandry  and  culture  :  Isa.  v.  2,  3  ; 
Ps.  xcii.  13,  14,  *  Planted  in  the  courts  of  God,'  &c. ;  that  is,  the 
kindly  soil.  Good  fruit  needeth  the  manure  of  ordinances,  wild  plants 
grow  and  bear  of  their  own  accord. 

Thirdly,  This  fruit  must  be  ripe,  not  buds  and  blossoms,  but  fruit ; 
you  must  not  be  almost,  but  altogether ;  there  must  be  not  only  the 


282  AN  EXPOSITION,  WITH  NOTES,  [YER.  12. 

flowers  and  leaves  of  profession,  but  the  solid  works  of  godliness.  It 
is  said  here,  '  trees  without  fruit,'  but  it  is  not  said  here,  '  trees  without 
leaves  ; '  see  John  xv.  4.  There  are  branches  in  the  vine  that  are 
only  pampinarii. 

Fourthly,  Fruit  is  for  the  owner.  The  profit  of  trees  returneth  to 
the  husbandman  and  master ;  see  John  xv.  8,  and  Phil.  i.  11.  The 
spiritual  life  beginneth  in  God,  and  its  tendency  is  to  him.  God  must 
have  the  glory  of  all,  but  you  shall  not  be  without  the  comfort  of  it : 
Eom.  vi.  22,  '  Ye  have  your  fruit  to  holiness,  and  the  end  everlasting 
life/  The  grave  is  but  a  winter,  it  taketh  off  your  leaves  and  verdure 
for  the  present,  the  sap  and  life  remaineth  in  the  roots. 

The  next  evil  property,  taken  from  trees  and  applied  to  men,  is  St? 
aTToOavbvTa,  twice  dead.  If  you  apply  this  to  the  trees,  they  may  be 
twice  dead,  either  in  regard  of  fruit,  as  a  barren  thing  is  said  to  be  dead, 
as  '  the  deadness  of  Sarah's  womb,'  Eom.  iv.  19  ;  or,  in  regard  of  sub 
stance,  rotten  and  like  doaty  trees,  growing  worse  and  worse ;  or  '  twice 
dead,'  by  a  Hebraism,  'very  dead,'  as  double  is  put  for  much.  But  now, 
if  you  look  to  the  reddition  of  this  similitude,  these  seducers  are  '  twice 
dead/  both  in  regard  of  their  natural  estate,  '  dead  in  trespasses  and 
sins,'  and  their  apostasy,  or  decay  of  that  life  which  they  seemed  to 
have  by  the  grace  of  the  gospel,  wilful  defection  making  their  case 
incurable,  Heb.  vi.  5,  6,  2  Peter  ii.  20. 

Obs.  1.  Now,  in  this  description  you  may  observe  a  gradation: — 
(1.)  '  Whose  fruit  withereth  ; '  (2.)  '  Without  fruit ; '  (3.)  '  Twice 
dead/  First  bad  fruit,  and  then  leaves,  and  then  rottenness.  Note, 
that  deceivers  and  hypocrites  '  grow  worse  and  worse/  You  have  it 
from  the  apostle  Paul  also,  2  Tim.  iii.  13,  '  But  evil  men  and  seducers 
shall  wax  worse  and  worse,  deceiving  and  being  deceived.'  They 
deceive  others,  and  the  devil  deceiveth  them.  The  two  states  are  not 
at  a  stay ;  wicked  men  grow  worse  and  worse,  and  godly  men  grow 
better  and  better.  Observe,  then,  which  way  is  your  progress  and 
growth.  The  glory  of  the  Lord,  in  Ezekiel,  departed  by  degrees: 
first  from  the  holy  place,  then  from  the  altar  of  burnt-offering,  then 
the  threshold  of  the  house,  then  the  city,  then  the  mountain  which 
is  on  the  east  side  of  the  city  ;  it  stood  hovering  there,  as  loath  to  be 
gone.  So  the  Spirit  of  God  doth  not  all  at  once  depart  from  men,  but 
by  degrees.  First  men  suspect  duties,  then  dispute  against  them,  then 
shake  them  off,  and  then  come  to  beastliness  and  profaneness.  Or,  if 
you  will,  take  the  gradation  thus :  — First,  God  is  cast  out  of  the  closet, 
private  intercourses  are  neglected  ;  then  out  of  the  family ;  then  out 
of  the  congregation,  and  public  ordinances  seem  useless  things ;  and 
then  blasphemies  and  a  profane  vertiginous  spirit  ensueth.  First,  men 
begin  to  wrangle,  and  sceptically  to  debate  matters  of  religion,  and 
within  a  while  to  oppose  the  truth :  '  The  beginning  is  foolishness,  and 
the  latter  end  is  mischievous  madness/  Eccles.  x.  13. 

Obs.  2.  Again,  I  observe,  men  that  fall  off  from  the  profession  of  the 
truth  are  twice  dead.  To  natural  they  bring  on  judicial  hardness; 
when  they  seemed  to  make  some  escape  from  the  misery  of  nature 
they  relapse  into  it  again,  and  then  their  chains  are  doubled ;  as  a 
prisoner  that  hath  once  broken  prison,  if  taken  again,  is  laden  with 
irons.  Two  ways  do  natural  men  come  to  be  twice  dead — by  custom 


VER.  13.]  UPON  THE  EPISTLE  OF  JUDE.  283 

in  sinning,  and  by  a  revolt  from  God  after  they  had  given  their  names 
to  him.  By  custom  in  sinning,  for  by  that  means  they  are  hardened 
in  their  way,  and  '  given  up  to  a  reprobate  mind,'  so  as  to  lose  all  sense 
of  sin,  Kom.  i.  26-28  ;  and  by  revolt  from  God ;  those  that  will,  after 
trial,  forsake  him,  no  wonder  if  God  leave  them  to  their  own  choice,  to 
be  held  under  the  power  of  the  devil,  by  a  dark  and  foolish  heart. 

There  is  one  clause  yet  remaining,  eKpi&Oevra,  plucked  up  by  the 
roots,  and  then  trees  are  past  all  hope  of  springing  and  sprouting  again  ; 
and  so  it  fitly  noteth  their  incurable  apostasy.  In  this  latter  clause  is 
set  forth: — (1.)  Their  being  deprived  of  all  spiritual  communion  with 
Christ  and  his  mystical  body.  (2.)  Their  incapacity  to  bring  forth 
fruit.  (3.)  Their  readiness  for  burning  and  destruction.  Note : — 

Obs.  That  barren  and  corrupt  trees  shall  utterly  be  rooted  out  of 
God's  vineyard ;  they  shall  not  have  a  visible  abode  and  standing 
there.  Now  this  is  brought  to  pass  partly  by  their  own  act  :  1  John 
ii.  19,  '  They  went  out  from  us  because  they  were  not  of  us  ;  for  if 
they  were  of  us,  they  would  have  continued  with  us ;'  they  separated 
themselves  from  the  communion  of  the  faithful,  to  which  they  did 
never  truly  belong,  both  from  the  doctrine  professed  in  the  church,  and 
fellowship  with  them  in  the  use  of  ordinances.  Partly  by  God's  act, 
an  act  of  judgment  on  his  part :  Eom.  xi.  20,  '  For  unbelief  were  they 
broken  off.'  Partly  by  the  act  of  the  church,  by  which  scandalous 
sinners  are  taken  from  among  them :  1  Cor.  v.  13,  '  Put  away  from 
among  yourselves  that  wicked  person/  Well,  then,  let  us  walk  so  that 
this  heavy  judgment  may  never  be  laid  upon  us ;  let  us  get  a  real 
union  with  Christ,  for  then  we  can  never  be  broken  off:  you  can  no 
more  sever  the  leaven  and  the  dough  than  Christ  and  a  believer,1  &c. 
Walk  with  the  more  caution  :  '  Be  not  high-minded,  but  fear ;'  it  is 
dreadful  to  be  cast  out  of  the  true  church ;  the  finger  that  is  cut  off 
from  the  hand  is  also  cut  off  from  the  head.  That  censure,  if  rightly 
administered  against  us,  should  be  matter  of  great  sorrow  and  humi 
liation  to  us,  &c. 

Ver.  13.  Raging  tvaves  of  the  sea,  foaming  out  their  shame  ;  wan 
dering  stars,  to  whom  is  reserved  the  blackness  of  darkness  for  ever. 

Here  are  two  other  comparisons,  the  one  taken  from  '  raging  waves/ 
the  other  from  '  wandering  stars/  For  the  first,  raging  waves  of  the 
sea,  foaming  out  their  own  shame,  there  is  a  great  deal  of  variety 
among  interpreters  in  the  application  or  accommodation  of  this  simili 
tude  ;  some  go  one  way,  some  another.  Waves  are  not  more  various 
and  uncertain  in  their  motions  than  they  in  their  expositions.  Some 
apply  it  to  their  levity  and  inconstancy,  some  to  their  restless  activity 
in  sin,  some  to  their  turbulency,  others  to  their  pride  and  ostentation. 
In  such  uncertainty  what  shall  we  fix  upon  ?  Two  things  will  direct 
us — the  scope,  and  the  force  of  the  words.  The  scope  of  the  apostle  in 
all  these  similitudes  is  to  show  that  these  seducers  were  nothing  less 
than  what  they  pretended  to  be :  clouds,  but  dry  barren  clouds ;  trees, 
but  such  as  bore  either  none  or  rotten  fruit ;  waves,  that  seemed  to 
mount  up  unto  heaven,  and  to  promise  great  matters,  as  if  they  would 
swallow  up  the  whole  earth,  but  being  dashed  against  a  rock,  all  this 

1  Qu. — '  You  can  no  more  sever  Christ  and  a  believer  than  the  leaven  and  the  dough'  ? 
—ED. 


284  AN  EXPOSITION,  WITH  NOTES,  [YER.  13. 

raging  and  swelling  turneth  into  a  little  foam  and  froth.  So  Calvin 
applieth  it  to  the  libertines,  who  scorn  and  disdain  the  common  forms 
of  speech,  and  talk  of  illumination  and  deification,  so  that  their  hearers 
seem  to  be  rapt  into  the  heavens ;  but,  alas !  they  suddenly  fall  into 
beastly  errors. 

Obs.  1.  From  the  scope  observe,  that  spiritual  boasters  will  cer 
tainly  come  short  of  their  great  promises.  All  is  but  noise,  such  as  is 
made  by  empty  vessels.  In  the  latter  times  you  are  troubled  with 
'  boasters,'  2  Tim.  iii.  2,  men  that  boast  of  depths,  and  seem  to  be  wise 
and  knowing  above  the  ordinary  sort,  that  will  pretend  to  show  you 
new  ways — a  shorter  cut  to  heaven,  and  rare  discoveries  of  Christ  and 
gospel  light,  &c. ;  but,  alas !  in  the  issue  they  leave  you  much  more 
the  servants  of  sin  than  you  were  before. 

But  let  us  a  little  examine  the  force  of  the  words.  The  whole  simi 
litude  alludeth  to  what  is  said  of  wicked  men  in  general,  Isa.  Ivii.  20, 
The  wicked  are  like  a  troubled  sea  that  cannot  rest,  whose  waters  cast 
up  mire  and  dirt/ 

Obs.  2.  Observe,  in  the  first  place,  that  they  are  waves,  which 
noteth  their  inconstancy :  Gen.  xlix.  4,  '  Reuben  is  as  unstable  as  water/ 
Water,  you  know,  is  movable,  soon  furled,  and  driven  to  and  fro  by  the 
winds ;  so  were  these  '  carried  about  with  every  wind  of  doctrine,' 
Eph.  iv.  14.  Note  thence,  that  seducers  are  unsettled  and  uncertain 
in  their  opinions  ;  so  2  Peter  iii.  16,  '  Unlearned  and  unstable/  If 
you  ask  why  ?  Because  they  are  not  rooted  and  grounded  in  their 
profession,  but  led  by  sudden  affection  and  interests  rather  than 
judgment ;  they  are  unstable  because  unlearned ;  such  as  do  not 
proceed  upon  clear  and  certain  grounds,  and  those  whom  they  work  upon 
are  of  no  principle,  *  beguiling  unstable  souls/  Well,  then,  discover 
them  by  their  levity ;  you  will  never  have  comfort  and  certainty  in 
following  them  who,  like  weathercocks,  turn  with  every  wind.  Ecebo- 
lius  is  infamous  to  all  ages,  see  Socrat.  Scholast.,  lib.  iii.  cap.  2.  He 
was  professor  of  eloquence  at  Constantinople,  under  Constantius 
zealous  of  Christian  religion,  under  Julian  a  Pagan,  and  when  he 
was  dead,  he  professed  Christianity  again  ;  but  then  he  came  weeping 
to  the  church,  Trarrjaare  pe  TO  aXa?  TO  avcwr&rjTov — tread  upon  me, 
unsavoury  salt,  and  cast  me  to  the  dunghill.  Constantius  Chlorus, 
though  a  heathen  (both  Sozomen  and  Eusebius  give  us  the  story)  yet 
loved  constancy  and  faithfulness  in  men  as  to  their  profession  ;  he 
made  proclamation  that  whosoever  would  not  sacrifice  should  be 
discarded,  and  no  more  retained  in  pay  with  him ;  but  when  many 
false  Christians  had  renounced  their  profession  for  gain  and  pre 
serving  their  civil  interests,  he  would  not  receive  them,  saying,  TTW? 
<yap  av  irore  /SacrtXet  irLcmv  (frvXd^ovcrt,  irepl  TO  Kpeirrov  akovres 
ayvco/jioveiv — how  can  they  keep  faith  with  their  king  and  emperor  that 
would  falter  in  a  higher  matter,  in  the  business  of  their  God  and 
religion,  for  a  small  and  petty  interest  ?  Much  to  the  same  purpose 
there  is  a  passage  of  Theodoric,  king  of  the  Goths,  who  loved  a 
deacon  who  was  of  the  orthodox  profession,  though  he  himself  was 
an  Arian ;  the  deacon,  to  please  the  king  the  more,  changed  his  reli 
gion,  and  professed  Arianism  also  ;  but  he  beheaded  him,  sayin 


VER.  13.]  UPON  THE  EPISTLE  OF  JUDE.  285 

vyLatvovcrav — if  thou  hast  not  kept  thy  faith  with  God,  how  wilt 
thou  preserve  a  good  conscience  in  thy  duty  to  men  ?  The  story  is 
in  Theodoret.  Some  are  merely  waves,  rolling  hither  and  thither  in 
a  doubtful  uncertainty. 

Waves  of  the  sea.  There  you  have  their  restless  activity,  they  are 
always  tossed  to  and  fro  :  Jer.  xlix.  23,  '  The  Lord  shall  trouble 
Damascus,  that  she  shall  become  like  a  fearful  sea  that  cannot  rest •/ 
so  these  cannot  rest  from  evil :  2  Peter  ii.  14,  '  Eyes  full  of  adultery, 
that  cannot  cease  from  sin/ 

Obs.  Usually  wicked  men  are  of  an  unquiet  spirit,  restless  in 
evil.  They  are  acted  by  Satan,  who  is  a  restless  spirit,  and  there  is 
a  great  correspondency  between  their  activeness  in  sin  and  the 
importunity  of  Satan's  malice :  1  Peter  v.  8,  '  He  goeth  about  like  a 
roaring  lion,  seeking  whom  he  may  devour. '  Now  you  shall  see  the 
like  diligence  and  readiness  in  his  instruments ;  they  walk  the  devil's 
round:  Mat.  xxiii.15,  'Woe  unto  you,  Scribes  and  Pharisees,  hypocrites  ; 
for  ye  compass  sea  and  land  to  make  one  proselyte/  &c.  Blind  zeal 
leadeth  on  men  with  an  incessant  rage  to  poison  ethers  with  their 
error,  and  draw  them  to  their  sect.  Well,  then,  we  may  learn  dili 
gence  from  our  enemies.  Shall  they  be  more  busy  to  pervert  the 
truth  than  we  to  propagate  it  ?  Dan.  xii.  4,  *  Many  shall  run  to  and 
fro,  and  knowledge  shall  be  increased.'  Once  more,  learn  that  it  is  a 
sign  of  a  naughty  heart  to  be  restless  in  sin  :  Prov.  iv.  16,  '  They 
sleep  not  unless  they  have  done  mischief,  and  their  sleep  is  taken  from 
them  unless  they  cause  some  to  fall/ 

Raging  loaves  of  the  sea.  There  you  have  their  turbulency  ;  they 
fill  all  places  with  troubles  and  strifes. 

Obs.  Wicked  seducers  are  usually  of  a  turbulent  and  impetuous 
spirit.  Why?  Because  they  are  urged  by  their  own  pride  and 
vanity,  and  have  lost  all  restraints  of  modesty,  and  are  usually,  as  to 
their  constitution,  of  violent  and  eager  spirits.  Well,  then,  be  not 
borne  down  with  impudence  and  rage ;  there  may  be  daring  attempts 
and  much  resolution  in  an  ill  cause  ;  besides  it  is  an  hint  to  the 
magistrate  to  look  to  seducers  betimes,  for  they  are  '  raging  waves.' 

The  next  expression  ia  foaming  out  their  own  shame,  as  a  raging 
sea  casteth  up  mire  and  dirt ;  or  it  alludeth  to  that  scum  and  froth 
which  the  waves  leave  upon  the  rocks,  and  so  it  noteth  the  abomina- 
bleness  of  their  opinions  and  practices.  Whence  note : — 

Obs.  That  though  errors  come  in  blushing,  and  with  a  modest 
dress,  yet  usually  the}7  go  out  of  the  world  with  a  great  deal  of  shame. 
They  dash  against  the  rock  upon  which  the  church  is  built,  and  what 
is  the  issue  ?  They  are  covered  with  froth  and  foam :  1  Cor.  iii.  13, 
'  The  day  shall  declare  it ;'  that  is,  time,  whose  daughter  truth  is  :  have 
a  little  patience,  and  you  shall  see  that  all  that  is  but  hay  and  stubble 
which  is  accounted  gold.  When  worldly  interests  are  unconcerned, 
and  the  heat  of  contention  a  little  allayed,  that  men  may  have  more 
clear  discerning,  and  the  world  hath  a  little  more  experience  of  the 
fruit  of  false  ways  and  opinions^  there  will  not  need  any  great  confuta 
tion:  evil  men  will  sufficiently  bewray  their  own  filthiness.  Guic- 
ciardini  saith  of  the  expedition  of  Charles  the  Ninth  into  Italy,  that 
he  came  in  like  lightning,  and  went  out  like  the  snuff  of  a  candle. 


286  AN  EXPOSITION,  WITH  NOTES,  [YER.  13. 

So  errors  come  in  like  a  raging  wave,  as  if  they  would  bear  all  before 
them,  but  they  go  out  like  foam  and  froth,  in  scorn  and  infamy. 
Well,  then,  observe  the  fruitlessness  of  all  Satan's  attempts :  'The 
gates  of  hell  shall  not  prevail  against  this  rock/  Mat.  xvi.  18.  By 
'  the  gates  of  hell/  is  meant  strength  and  counsel,  power  and  policy  ; 
for  in  the  gates  were  their  ammunition  and  seats  of  judicature.  They 
that  seek  to  slaver  the  church  or  deface  the  truth,  which  is  the  foun 
dation  of  it,  they  do  but  spit  against  the  wind,  the  drivel  is  returned 
upon  their  own  faces.  We  often  betray  our  trust  and  faith  by 
our  passions ;  we  have  not  a  holy  greatness  of  mind  to  look  above 
every  trouble.  Contend  for  God,  but  wait  upon  him;  Satan  may 
prevail  a  long  time,  but  he  can  never  carry  it  clearly  from  Christ : 
the  Arians  had  a  day  of  it,  but  they  soon  grew  infamous  for  their 
cruelty  and  baseness. 

We  come  now  to  the  next  similitude,  wandering  stars,  acrrepe? 
7r\avf)Tai.  It  may  be  taken  two  ways — properly  or  improperly.  (1.) 
Properly,  for  the  stars  which  we  call  planets,  or  wandering,  though 
indeed  no  stars  wander  less  than  they  do ;  they  have  their  name  from 
the  opinion  and  common  judgment  of  sense,  because  they  are  not  car 
ried  about  the  whole  circuit  of  the  heavens,  but  in  a  shorter  orb  and 
course.  In  themselves  they  have  certain  stated  motions,  and  do  keep 
the  just  points  of  their  compass  :  *  The  sun  knoweth  his  going  down/ 
Ps.  civ.  (2.)  Improperly ;  there  are  a  second  sort  of  wandering  stars, 
which  Aristotle  calleth  aa-repas  SiaOeovras,  running  and  gliding  stars ; 
not  stars  indeed,  but  only  dry  exhalations  inflamed,  which  glare  much 
and  deceive  the  eye  with  an  appearance  of  light,  but  soon  vanish  and 
are  quenched.  Now  these  glancing,  shooting  stars  do  excellently  ex 
press  the  quality  of  these  seducers,  who  pretended  great  knowledge, 
being  therefore  called  Gnostics,  and  gave  out  themselves  for  illuminate 
and  profound  doctors,  but  were  various  and  uncertain  in  their  motions, 
and  soon  extinguished  and  obscured.  It  is  notable  that  the  apostle 
ransacketh  all  the  elements  for  comparisons  whereby  to  set  them  forth : 
The  air,  'clouds  without  water;'  the  earth,  barren,  rotten  'trees;' 
the  water,  there  he  compareth  them  to  '  raging  waves ; '  the  fire,  to 
'  wandering  stars/  which  are  of  a  fiery  nature.  A  fruitful  fancy  can 
make  use  of  all  the  world,  and  a  willing  mind  cannot  want  objects  of 
meditation.  But  let  us  come  to  observe  something  from  this  similitude. 
Obs.  The  guides  of  the  Lord's  people  should  be  stars,  but  not  wan 
dering,  gliding  stars.  These  seducers  pretended  to  be  *  stars/  and 
great  lights  of  the  church  (which  is  the  office  of  the  ministers),  but 
were  indeed  '  wandering  stars/  and  such  as  did  seduce  and  cause  to  err. 
First,  Stars  they  should  be : — (1.)  In  regard  of  the  light  of  doctrine  : 
Mat.  v.  14,  '  Ye  are  the  light  of  the  world/  that  is  Christ's  honour, 
John  i.  9  ;  but  he  taketh  his  own  crown  and  puts  it  upon  his  servants' 
heads.  They  are  the  light  in  a  subordinate  sense  ;  stars,  though  not 
the  sun  ;  he  is  the  original  and  fountain  of  all  light,  and  we  are  used 
as  a  means  to  convey  it  to  others.  Thus  John  is  called,  John  v.  35, 
'  A  burning  and  a  shining  light.'  He  useth  our  service  to  dispel  the 
mists  of  error,  the  night  of  profaneness,  and  the  darkness  of  false  wor 
ship.  You  had  need  prize  those  whom  God  hath  set  over  you ;  they 
are  light,  and  will  you  '  quench  the  light  of  Israel '  ?  2  Sam.  xxi.  17. 


VER.  13.]  UPON  THE  EPISTLE  OF  JUDE.  287 

(2.)  In  regard  of  the  lustre  of  their  conversations.  It  is  said  of  all 
Christians,  Phil.  ii.  15,  that  they  '  should  shine  as  lights  in  this  world  ;' 
they  are  the  bright  part  of  the  world,  as  the  stars  are  the  shining  part 
of  heaven  ;  as  the  star  directed  the  wise  men  to  Christ,  so  they  must 
shine  to  light  others  by  their  example  to  him,  as  it  is  required  of  all 
Christians,  much  more  of  ministers,  who  are  placed  in  a  higher  orb 
and  sphere.  Alas !  we  are  but  dim  lights ;  we  have  our  spots  and 
eclipses,  but  this  sets  the  world  a-talking. 

Secondly,  They  must  not  be  gliding  falling  stars  ;  that  is  charged 
upon  these  seducers.  A  false  teacher  and  a  falling  star  symboliseth  in 
three  respects  : — (1.)  It  is  but  a  counterfeit  star;  so  is  he  an  '  angel 
of  light ;  only  in  appearance,  2  Cor.  xi.  14.  A  true  Christian  should 
covet  more  to  be  than  to  seem  to  be ;  to  be  '  light  in  the  Lord '  before 
he  is  a  '  light  in  the  world.'  Hypocrites  are  all  for  appearance.  (2.) 
In  respect  of  the  uncertainty  of  its  motion.  Falling  stars  are  not  moved 
with  the  heavens,  but  with  the  motion  of  the  air,  hither  and  thither, 
and  so  are  no  sure  direction.  So  are  they  inconstant  and  unstable  in 
the  doctrines  which  they  teach,  running  from  opinion  to  opinion ; 
vagabond  lights,  that  seduce,  not  direct,  as  meteors  mislead  travellers 
out  of  the  way.  (3.)  In  regard  of  the  fatal  issue.  A  wandering  star 
falleth  to  the  ground,  and  becorneth  a  dark  slime  and  jelly  ;  so  their 
pretences  vanish  at  length,  and  they  are  found  to  be  those  that  were 
never  enlightened  and  fixed  in  the  firmament  of  God ;  counterfeits 
cannot  last  long ;  we  see  stars  shoot  in  the  turn  of  an  eye,  and  Satan's 
instruments  fall  from  heaven  like  lightning, 

Well,  then,  for  a  guide  to  heaven,  choose  a  star,  but  not  a  wander 
ing  star.  New  light  is  admired,  but  it  should  be  suspected  rather. 
Usually  we  are  rather  for  things  new  than  excellent :  homini  inyenitum 
est  magis  nova  quam  magna  mirari,  saith  Seneca.  We  gaze  more  on 
a  comet  than  the  sun.  Check  this  itch  ;  those  that  are  various  and 
given  to  changes  are  no  lights  for  you  ;  and  if  they  be  not  burning 
and  shining  lights,  avoid  them.  True  stars  have  influences  ;  they  do 
not  only  enlighten  and  fill  you  with  notions,  but  inflame  and  stir  you 
to  practice. 

The  last  clause  of  the  text  is,  to  whom  is  reserved  blackness  of 
darkness  for  ever.  Having  described  them  in  several  metaphors,  he 
cometh  to  speak  again  of  their  punishment,  continuing  the  last  meta 
phor,  as  some  suppose,  as  glaring  meteors  after  a  while  vanish  into  a 
perpetual  night  and  darkness,  and  are  no  more  seen  and  heard  of ;  so 
these  vanish,  and  are  swallowed  up  of  the  horrors  of  eternal  darkness. 
In  this  threatening  three  things  are  notable: — (1.)  The  dreadfulness 
of  the  punishment ;  (2.)  The  sureness  ;  (3.)  The  suitableness  of  it. 

1.  The  dreadfulness,  in  two  circumstances  : — (1.)  The  nature  of  it ; 
(2.)  The  duration  of  it. 

[1.]  The  nature  of  it,  o  £b0o?  TOV  a/corovs,  'the  blackness  of  dark 
ness.'  It  is  a  Hebraism  for  exceeding  great  darkness,  called  in  the 
gospel  TO  o-tfoTo?  TO  e£o)Tepov,  '  outer  darkness,'  as  being,  furthest  from 
God,  the  fountain  of  life  and  glory,  and  so  expressing  that  extreme 
misery,  horror,  and  torment  which  is  in  hell.  Hell  is  a  dark  and  dis 
mal  region,  where  men  lie  deprived  of  the  light  of  God's  countenance, 
tormented  with  presence  of  devils,  and  become  the  burden  of  their  own 


288  AN  EXPOSITION,  WITH  NOTES,  [VER.  13. 

thoughts,  calling  to  remembrance  their  past  sins,  and  having  an  active 
sense  of  their  present  pains,  and  dreadfully  looking  still  for  future 
judgment ;  but  of  this  before.1  Well,  then,  let  us  not  begin  our  hell 
ourselves,  by  shunning  God's  presence,  by  preferring  carnal  pleasures 
before  the  light  of  his  countenance,  by  remaining  in  the  night  or  dark 
ness  of  ignorance  or  error,  by  darkening  the  glory  of  our  holy  profes 
sion  through  scandalous  living,  by  sinning  against  conscience,  and  so 
providing  food  for  the  gnawing  worm,  or  matter  of  despair  to  ourselves 
to  all  eternity.  Briefly,  let  us  beware  of  a  dark  and  doubtful  condi 
tion  ;  it  carrieth  too  great  a  proportion  with  hell ;  the  more  bondage 
we  have,  the  more  '  fearful  looking  for  of  judgment/  the  more  are  we 
like  the  damned  ;  as  the  more  assured  and  possessed  of  God's  love,  the 
more  like  the  blessed;  joy  in  the  Holy  Ghost  is  the  suburbs  of 
heaven. 

[2.]  The  next  thing  is  the  duration,  the  blackness  of  darkness  for 
ever.  The  torment  prepared  for  the  wicked  is  everlasting, '  their  worm 
dieth  not,  and  their  fire  is  not  quenched/  Mark  ix.  44.  This  is  the 
hell  of  hell,  that,  as  the  torments  there  are  without  measure,  so  with 
out  end ;  vivere  nolunt,  mori  nesciunt.  Here  they  might  have  life, 
and  would  not,  and  now  would  have  death,  and  cannot :  Rev.  xx.  10, 
'  Tormented  for  ever  and  ever.'  Woe,  alas !  it  is  for  ever.  Poor 
wicked  wretches !  whose  bodies  shrink  at  the  prick  of  a  pin  or  the 
flame  of  a  candle,  how  will  they  endure  those  endless  pains  ?  When 
their  restless  thoughts  shall  have  run  through  thousands  of  years,  they 
must  look  for  more :  the  pains  of  the  damned  are  eternal ;  partly 
because  of  the  greatness  of  the  majesty  against  whom  they  have  sinned. 
We  are  finite  creatures,  and  so  not  fit  to  judge  of  the  nature  of  an 
offence  against  an  infinite  God ;  the  Lawgiver  best  krioweth  the  merit 
of  sin,  which  is  the  transgression  of  the  law,  as  a  jeweller  knoweth  the 
price  of  a  jewel,  and  can  best  give  sentence  in  the  case  what  he  is  to 
pay  that  hath  lost  or  spoiled  it.  With  man  offences  of  a  quick  execu 
tion  meet  with  a  long  punishment,  and  the  continuance  of  the  penalty 
in  no  case  is  to  be  measured  with  the  continuance  of  the  act  of  sin — 
Scelus  non  temporis  magnitudine  sed  iniquitatis  magnitudine  meti- 
endum  est.  Partly  because  man  sinneth  as  long  as  he  can ;  he  sinneth 
in  ceterno  suo,  as  Aquinas,  and  therefore  is  punished  in  ceterno  Dei. 
We  would  live  for  ever  to  sin  for  ever ;  in  hell  the  desire  of  sinning 
is  not  extinguished  or  mortified.2  Partly  because  they  despised  an 
eternal  happiness,  and  therefore  do  justly  suffer  an  eternal  torment. 
Partly  because  they  are  in  their  final  estate  :  '  Peace  upon  earth/  Luke 
ii.  14.  Here  God  is  upon  a  treaty  with  us,  but  there  we  are  beyond  a 
possibility  of  repentance  and  pardon.  Partly  because  their  obligations 
to  God  are  infinite,  and  so  their  punishment  riseth  according  to  the 
excess  of  their  obligations.  Well,  then,  this  representeth  the  folly  of 
sinners,  that  will  run  the  hazard  of  eternal  torments  for  a  little  tem 
poral  satisfaction,  as  he  cried  out,  For  how  short  a  pleasure  have  I 

1  See  ver.  6,  on  those  words,  chains  of  everlasting  darkness ;  and  ver.  7,  those  words, 
eternal  fire. 

2  Wicked  men  are  not  changed  in  hell ;  melted  metal  groweth  hard  again ;  the  bad 
thief  had  one  foot  in  hell,  and  yet  dieth  blaspheming  ;  their  judgments  are  changed,  not 
their  hearts ;  they  would  have  dallied  with  God  longer,  grieved  his  Spirit  here  in  the 
world  longer,  but  that  their  candle  went  out,  &c. 


VER.  14.]  UPON  THE  EPISTLE  OF  JUDE.  289 

lost  a  kingdom!  when  he  had  parted  with  his  sovereignty  for  a 
draught  of  water.  So  you,  out  of  a  desire  of  present  contentment,  forfeit 
heaven,  and  run  the  hazard  of  the  horrors  of  everlasting  darkness; 
therefore,  to  counterbalance  the  violence  of  a  temptation  it  is  good  to 
think  of  it,  Can  I  dwell  with  everlasting  burnings  ?  If  a  man  be 
sick  in  the  night,  he  tumbleth  and  tosseth  and  telleth  the  hours,  and 
wisheth  it  were  day ;  oh  !  what  will  a  man  do  that  is  held  under  an 
everlasting  night  and  darkness  ?  We  are  wont  to  think  a  sermon 
long,  a  prayer  long ;  what  will  hell  be,  when  conscience  shall  repeat 
over  the  passages  of  our  lives,  and  remember  us  of  the  wrath  of  God 
that  endureth  for  ever  ?  Here  sin  is  ever  working,  all  the  day  it  runneth 
in  the  mind,  all  the  night  it  playeth  in  the  fancy ;  we  begin  the  morn 
ing  with  it,  and  end  the  day  with  it,  and  in  the  visions  of  the  night  it 
easily  gets  the  start,  and  outrunneth  reason  and  conscience  ;  there  the 
guilt  of  it  will  torment  us  day  and  night,  and  man  is  ever  haunted 
with  his  own  horrors,  and  the  wrath  of  God  inflicted  upon  him. 

2.  So  much  for  the  terribleness  of  the  judgment ;  now,  secondly,  let 
us  consider  the  sureness  of  it,  rer^rat,  it  is  reserved.    Hell  torment  is 
sure,  prepared,  kept  for  the  wicked ;  so  Mat.  xxv.,  *  Prepared  for  the 
devil  and  his  angels.'     Heaven  is  prepared  for  the  saints,  and  they  for 
it.    In  one  place  it  is  said,  '  The  kingdom  prepared  for  you  ;'  in  ano 
ther,  '  Vessels  of  mercy  aforehand  prepared  unto  glory.'      So  is  hell 
fitted  for  the  wicked,  and  they  fit  themselves  for  hell.     God  prepareth 
the  saints  and  fitteth  them,  but  endureth  the  wicked,  and  beareth  with 
them  whilst  they  *  fit  themselves  for  destruction  ;'  see  Rom.  ix.  22,  23. 
Carnal  men  may  lord  it  abroad  for  a  while,  and  ruffle  and  shine  in 
worldly  pomp,  but  '  the  blackness  of  darkness  is  kept  for  them. ' 

3.  Observe  the  suitableness  of  the  judgment  to  the  sin ;  he  saith 
darkness,  not  fire.     Clouds  that  darken  the  truth  are  justly  punished 
with  '  the  mists  of  darkness  for  ever ;'  see  2  Peter  ii.  17.     They  that 
would  quench  the  true  light  are  cast  into  eternal  darkness.   God  loveth 
to  retaliate,  that  men  may  read  their  sin  in  their  judgment  here  in 
the  world,  he  may  do  it  in  mercy  to  the  saints.    Jacob,  that  came  the 
younger  for  the  elder,  to  blind  Isaac,  had  the  elder  daughter  given 
him  instead  of  the  younger.     Asa,  that  put  the  prophet  in  the  stocks, 
was  diseased  in  his  feet.     But  in  hell  he  doth  it  for  the  greater  horror 
to  the  wicked  ;  they  that  chose  left-hand  blessings,  Prov.  iii.  16,  are 
justly  placed  with  the  goats  on  the  left  hand,  Mat.  xxv.;  he  that 
denied  a  crumb  could  not  receive  a  drop ;  they  that  cared  not  for 
God's  company  are  then  banished  out  of  his  presence,  and  to  those 
that  loved  darkness  more  than  light  is  '  the  mist  of  darkness  reserved 
for  ever/ 

Ver.  14.  And  Enoch  also,  the  seventh  from  Adam,  prophesied  of 
these,  saying,  Behold,  the  Lord  cometh  with  ten  thousand  of  his  saints. 

The  apostle  urgeth  another  argument  to  imply  the  destruction  of 
those  seducers,  and  that  is,  the  prophecy  of  Enoch.  Whether  this 
prophecy  were  written  or  not,  the  same  Spirit  that  spake  in  Enoch  in 
spired  our  apostle :  if  he  received  it  by  tradition,  it  is  here  made 
authentic  and  put  into  the  canon.1  The  Jews  have  some  relics  of  this 
prophecy  in  their  writings,  and  some  talk  of  a  volume,  extant  in  the 

1  Yid.  Bez.  et  Estium  in  loc. 
VOL.  V.  T 


290  AN  EXPOSITION,  WITH  NOTES,  [YER.  14. 

primitive  times,  consisting  of  4082  lines,  called  the  Prophecy  of  Enoch; 
but  that  was  condemned  for  spurious  and  apocryphal.  Tertullian  saith 
there  was  a  prophecy  of  Enoch  kept  by  Noah  in  the  ark,  which  book 
is  now  lost.  Be  it  so  ;  many  good  books  may  be  lost,  but  no  scrip 
ture.  But  most  probably  it  was  a  prophecy  that  went  from  hand 
to  hand,  from  father  to  son.  Jude  saith,  '  Enoch  prophesied ;'  he 
doth  not  say  it  is  written,  as  quoting  a  passage  of  scripture.  But 
why  should  he  rather  produce  Enoch's  prophecy,  than  a  passage 
out  of  the  authentic  books  of  scripture,  where  are  many  such  to  this 
purpose  ?  I  answer — (1.)  It  was  done  by  the  providence  of  God,  to 
preserve  this  memorial  to  the  church.  (2.)  Because  ancient  things  are 
more  venerable,  for  by  all  men's  confession  those  times  were  most 
simple  and  free  partium  studio,  from  factions  and  partialities ;  there 
fore  all  along  the  apostle  bringeth  instances  of  the  most  ancient 
date. 

And  Enoch,  the  seventh  from  Adam,  that  is,  inclusive,  putting  Adam 
for  the  first.  But  why  is  this  circumstance  mentioned  ?  I  answer — 
(1.)  To  commend  the  antiquity  of  the  doctrine,  the  seventh  in  descent 
from  Adam  intimates  that  judgment  was  to  be  administered  by  Christ. 
(2.)  Some  observe  a  mystery  ;  the  seventh  person  was  a  prophet ;  as  the 
seventh  day  was  holy.  (3.)  I  think  it  is  to,  distinguish  him  from  Enoch, 
the  son  of  Cain,  who  was  the  third  from  Adam,  as  Enoch,  the  son  of  Seth, 
was  the  seventh ;  see  Gen.  iv.  1 7.  Prophesied;  that  Enoch  was  a  prophet 
is  clear  here,  and  may  be  gathered  from  Gen.  v.  22,  where  he  is  said  to 
'  walk  with  God,'  a  phrase  proper  to  those  that  served  the  Lord  in 
some  near  way  of  ministration.  It  is  there  applied  to  Enoch,  who  was 
a  prophet,  and  to  Noah,  Gen.  vi.  9,  who  was  a  '  preacher  of  righteous 
ness/  2  Peter  ii.  5  ;  and  to  Eli,  1  Sam.  ii.  30,  who  was  a  priest.  Of 
these,  saying.  '  Of  these/  because  of  such  like  ;  it  is  a  general  prophecy 
brought  down  to  a  particular  case  and  instance.  The  Lord  cometh  ; 
that  is,  the  Lord  Jesus,  appointed  to  be  the  judge  of  the  world ;  nay, 
mark  it,  Behold,  the  Lord  cometh,  as  putting  it  before  their  eyes. 
Cometh,  rfkde,  is  come  ;  that  is,  he  shall  as  certainly  come  as  if  he  were 
come  already.  The  Jews  say  the  great  excommunication  Maranatha 
was  instituted  by  Enoch;  the  word  signifieth  '  The  Lord  cometh/  With 
ten  thousand  of  his  saints ;  it  may  be  rendered  with  '  his  holy  myriads/ 
or  '  ten  thousands/  an  uncertain  number  for  a  certain  ;  that  was  their 
highest  and  roundest  reckoning.  The  meaning  is,  with  huge  multitudes 
of  angels  and  saints :  as  the  apostle,  1  Thes.  iii.  13,  'At  the  coming  of 
the  Lord  Jesus  with  all  his  saints  /  Zech.  xiv.  5,  '  The  Lord  my  God 
shall  come,  and  all  thy  saints  with  thee  ;'  not  only  the  angels,  but  the 
saints  do  help  to  make  up  the  triumphs  of  that  day. 

The  notes  are  these : — 

Obs.  1.  That  what  is  spoken  in  the  word  in  general  doth  as  much 
concern  us  as  if  it  were  spoken  to  our  own  persons.  Enoch  prophesied 
of  these,  &c.  Particulars  are  comprised  in  their  generals  ;  some  scrip 
tures  speak  directly  to  every  single  person  ;  the  Decalogue  is  most  ex~ 
press  in  this  way,  thou,  thou,  &c.,  as  aiming  to  awaken  every  one  to 
a  sense  of  their  duty ;  God  doth  as  it  were  talk  with  every  person 
immediately.  The  gospel  indeed  speaketh  largely,  '  Come,  all  ye/  &c., 
as  excluding  and  exempting  none  out  of  the  hopes  of  it ;  yet  sometimes 


VER.  14.]  UPON  THE  EPISTLE  OF  JUDE.  291 

the  gospel  speaketh  as  particularly  as  the  law,  especially  where  the 
condition  is  annexed  to  the  offer  ;  as  Eom.  x.  9,  '  If  thou  believest  in 
the  Lord  Jesus  with  thine  heart,'  &c.  If  you,  as  speaking  to  me  ;i  if 
thou,  as  speaking  to  thee,  and  every  other  man  in  particular.  Well, 
then,  though  the  word  speaketh  generally,  take  home  your  own  share, 
as  men  cut  a  passage  out  of  the  common  river  to  water  their  own 
fields.  Let  not  the  scriptures  '  speak  in  vain/  James  iv.  5.  We  are 
all  concerned  when  his  speech  is  directed  to  men  of  our  condition : 
Ps.  xxvii.  8,  '  Thou  saidst,  Seek  ye  my  face ; '  and  David  subsumeth, 
'  Thy  face,  Lord,  will  /  seek.' 

Obs.  2.  Prophecy  or  preaching ;  the  word  is  ancient,  for  '  Enoch, 
the  seventh  from  Adam,  prophesied.'  Still  some  have  been  set  apart 
for  this  work  ;  Enoch  was  a  prophet,  and  Noah  a  preacher  of  right 
eousness.  It  is  sad  that  in  the  latter  end  of  six  thousand  years,  we 
should  be  rooting  up  an  ancient  ordinance  that  hath  stood  from  the 
beginning  of  the  world  till  now.  In  the  old  time  before  the  law  there 
were  some  to  teach,  every  master  in  his  family,  churches  were  then  in 
houses,  and  some  special  prophets  to  instruct  in  public,  and  continue 
the  tradition.  Under  the  law  also  there  were  some  solemnly  set  apart 
for  the  work  of  the  tabernacle,  and  prophets  immediately  called  to 
deliver  the  special  messages  of  God,  not  only  for  the  instruction  of  the 
present  age,  but  to  increase  the  canon  or  rule  of  faith  and  manners, 
even  for  our  comfort.  And  in  Christ's  time  apostles  were  added  to 
unveil  the  figures  of  the  law  and  deliver  the  gospel  more  clearly  ;  and 
when  once  the  canon  was  settled,  and  enough  delivered  to  make  us 
wise  to  salvation,  some  were  set  apart  by  the  constitution  of  Christ  as 
'  pastors  and  teachers '  to  explain  and  apply  scripture  ;  and  though  all 
the  saints  be  *  kings  and  priests  to  God/  yet  the  office  ministerial 
must  not  be  invaded ;  for  as  spiritual  kingship  is  no  warrant  to  dis 
turb  the  magistrate,  or  to  wrest  the  exercise  of  authority  out  of  his 
hands,  so  spiritual  priesthood  doth  not  lay  the  ministry  in  common ; 
but  still  there  must  be  some  set  apart  for  that  work.  If  we  grudge  at 
the  institution,  we  repine  at  Christ's  bounty  to  us,  and  in  effect  bid 
him  take  his  gift  to  himself,  for  in  the  day  of  his  royalty  or  ascension 
*  he  gave  gifts  to  men,  some  to  be  apostles,  some  prophets,  some  pas 
tors,  some  teachers/  &c.,  Eph.  iv.  11. 

Obs.  3.  That  the  doctrine  of  the  day  of  judgment  is  ancient,  long 
since  foretold.  Enoch  prophesied  of  it,  yea,  the  sentence  of  death  pro 
nounced  in  paradise  did  imply  it,  and  the  Lord's  messengers  have  ever 
urged  the  terror  of  it.  Many  passages  in  Moses  may  be  applied  to 
this  purpose,  Deut.  xxxii.  David  clearly  saith,  Ps.  1.  22,  '  I  will  set 
thy  sins  in  order  before  thee ;  now  consider  this,  ye  that  forget  God, 
lest  I  tear  you  in  pieces,  and  there  be  none  to  deliver.'  So  Solomon, 
Eccles.  xi.  9,  *  Remember  that  for  all  these  things  thou  shalt  come  to 
judgment.'  It  were  needless  to  tell  you  of  Daniel,  Joel,  Malachi, 
Christ,  Paul,  Peter,  John,  Jude.  Still  this  truth  was  pressed  in  the 
church  ;  nay,  the  Lord  was  pleased  to  grant  some  intimation  of  it  to 
the  heathens,  rfei  8'  cvpavbOev  /Sao-tXeu?,  &c.,  in  the  fragments  of  the 
sybils  in  Eusebius  ;  by  the  light  of  nature  the  philosophers  had  some 
dark  and  uncertain  guesses  at  such  a  thing.  Conscience  is  soon  sen 
sible  of  the  truth  of  it,  as  '  Felix  trembled '  when  it  was  mentioned, 
1  Qu.  '  all '  1— ED. 


292  AN  EXPOSITION,  WITH  NOTES,  [VER.  14. 

Acts  xxiv.  The  ancient  judgments  of  drowning  the  world  and  burn 
ing  Sodom  were  types  and  forerunners  of  it.  Well,  then,  entertain 
this  doctrine  with  the  more  certainty:  verum  quodprimum — that  which 
is  first  is  true.  We  are  secret  atheists  ;  can  a  man  believe  judgment 
to  come  that  walloweth  in  sin  and  profaneness  ?  Our  actions  are  the 
best  image  and  expression  of  our  thoughts.  The  apostle  saith,  '  The 
latter  days  shall  yield  scoffers  and  mockers,'  2  Peter  iii.  There  may 
be  atheists  in  the  church,  but  there  are  none  in  hell.  We  deny  and 
doubt  of  that  at  which  the  devils  tremble.  If  the  Spirit,  scripture, 
conscience,  reason  will  not  teach  men,  there  is  no  other  way  of  learn 
ing  but  by  feeling  and  experience. 

Obs.  4.  Enoch  prophesied,  the  man  that  walked  with  God ;  he  could 
see  the  day  of  judgment,  though  so  far  off. 

Those  that  have  most  communion  with  God  do  most  discern  his 
mind.  Let  a  man  walk  humbly  and  closely  with  God,  and  he  is  near, 
not  only  the  root  of  life,  but '  the  fountain  of  light : '  Ps.  xxv.  14,  '  The 
secret  of  the  Lord  is  with  them  that  fear  him.'  When  the  disciples 
doubted  of  anything,  they  pointed  to  him  whom  Jesus  loved,  and  who 
leaned  on  Jesus'  bosom,  John  xiii.  23.  Those  that  are  in  Christ's 
bosom  know  his  mind.  Well,  then,  if  we  would  pry  more  deeply  into 
the  things  of  God,  walk  humbly  and  closely  with  him.  There  is  a 
promise,  John  vii.  17,  'He  that  will  do  the  will  of  God,  shall  know 
what  doctrine  is  of  God.'  Pure  souls  are  soonest  enlightened,1  and 
they  discern  most  of  the  Lord's  counsel  who  are  not  darkened  with 
lusts  and  interests. 

Obs.  5.  From  that  behold.  He  speaketh  of  this  day  of  the  Lord, 
as  if  it  were  instant  and  before  their  eyes. 

We  should  always  realise  the  day  of  the  Lord,  and  represent  it  to  our 
thoughts  as  near  at  hand.  It  is  the  work  of  faith  to  give  things  ab 
sent  and  at  a  distance  a  present  being  in  the  heart  of  a  believer,  Heb. 
xi.  1.  Six  thousand  years  ago  Enoch  said,  6  Behold,  he  cometh.'  It  is 
not  for  us  to  fix  the  seasons  which  the  Father  hath  put  in  his  own 
hands,  there  may  be  much  of  snare  and  temptation  in  that ;  therefore 
the  apostle  Paul  reproveth  them  that  confidently  gave  it  out  that  the 
day  of  the  Lord  was  at  hand,  2  Thes.  ii.  2,  evearrjiee,  instantly  to  come. 
Austin  giveth  a  reason  of  it  thus,  Ne  forte  cum  transisset  tempus  quo 
eum  credebunt  esse  venturum  de  ipsa  mercede  fidei  desperarent — lest 
they  should  question  all,  when  deceived  in  the  time  of  their  foreset- 
ting,  which  indeed  experience  hath  verified.  In  the  year  of  Christ 
1001,  when  many  vain  opinions  and  conceits  of  the  end  of  the 
world  were  disappointed,  men  began  publicly  to  assert,  mundus  est 
incorruptibilis  (Bar.  ad  annum  1001).  The  faith  of  all  truths  is 
shaken  by  the  disappointment  of  a  rash  confidence ;  but  though  we 
are  not  punctually  to  state  the  time,  yet  the  thing  being  certain,  faith 
should  represent  it  to  the  thoughts  as  actually  present,  and  we  should 
live  as  if  the  trumpet  were  always  sounding  in  our  ears,  and  the  judge 
were  set,  and  the  books  opened.  To  put  off  the  thought  of  that  which 
will  one  day,  and  within  a  short  time,  come  about,  is  a  spice  of  atheism, 
Amos  vi.  3  ;  for  things  foretold  in  the  word  should  be  as  certain,  and 
have  a  like  influence  upon  us,  as  if  they  were  already  accomplished : 
'  Behold,  the  Lord  is  come.' 

1  '  Kddaptris  eXXV^ts.' — Naz. 


VER.  15.]  UPON  THE  EPISTLE  OF  JUDE.  293 

Obs.  6.  From  that  with  ten  thousand  of  his  saints.  When  Christ 
cometh  to  judgment,  his  saints  come  to  judge  the  world  with  him. 
When  the  wicked  are  filled  with  amazement,  they  come  in  Christ's 
company,  partly  that  the  world  may  know  what  shall  be  done  to  the 
men  whom  God  will  honour,  and  that  Christ  may  be  *  admired '  in  the 
glory  he  putteth  upon  them,  2  Thes.  i.  10 :  partly  that  Christ  may 
make  them  partakers  of  the  mediatory  kingdom  ;  therefore  they  are 
associated  with  him  in  judging  the  world,  Mat.  xix.  28  ;  their  suffrage 
is  required  as  approving  the  sentence  of  the  judge,  2  Cor.  vi.  2 :  partly 
for  the  greater  sorrow  of  the  wicked ;  they  shall  be  judged  by  mean 
men,  whom  they  once  hated  and  persecuted  :  Ps.  xlix.  14,  '  The  upright 
shall  have  dominion  over  them  in  the  morning,'  that  is,  of  the  resur 
rection  ;  they  counted  their  lives  madness  and  folly,  but  now  they  are 
exalted  :  partly  to  make  amends  for  the  perverse  censures  of  worldly 
men  ;  now  they  are  judged  every  day,  counted  the  off- scouring  and  re 
proach  of  men ;  but  then  the  Lord  will  clear  up  their  innocency,  and 
they  shall  sit  as  justices  with  the  judge  upon  the  bench.  Well,  then — 
(1.)  Be  saints,  if  you  would  have  a  saint's  privilege.  Felons  may  be 
jovial  in  the  prison,  but  they  tremble  at  the  bar ;  they  are  happiest  that 
have  joy  and  boldness  at  Christ's  appearance.  When  wicked  men 
come  like  miserable  captives,  how  shall  the  saints  arise  out  of  their 
graves  like  '  sons  of  the  morning,'  they  and  angels  intermixed  in  the 
train  of  Christ !  What  is  wanting  here  is  richly  made  up  there.  (2.) 
Walk  as  those  that  shall  be  associated  with  Christ  in  judging  the  world  ; 
walk  with  Christ  now,  and  you  shall  come  with  him  then  :  *  Follow  the 
Lamb  wheresoever  he  goeth/  When  he  is  crowned  at  Hebron  he  will 
not  forget  his  old  companions  ;  cleave  to  him,  cry  not  up  a  confederacy 
with  them  that  cry  up  a  confederacy  against  him.  He  will  say  to  you, 
You  have  been  with  me  in  all  my  sufferings  and  sorrows,  now  you  shall 
be  with  me  in  my  glory,  Mat.  xix.  27,  28.  Again,  judge  the  world 
now,  condemn  them  by  your  lives,  as  knowing  that  you  shall  condemn 
them  hereafter  by  your  vote  and  suffrage.  Noah  '  condemned  the 
world/  Heb.  xi.  7.  A  serious  Christian  is  a  living  reproof ;  a  carnal  pro 
fessing  hypocrite  justifieth  the  wicked:  'Ye  have  justified  your  sister 
Sodom/  see  Ezek.  xvi.  ;  but  a  sincere  Christian  condemneth  them. 

Obs.  7.  From  that  with  ten  thousand  saints.  At  Christ's  appear 
ance  his  train  shall  consist  of  multitudes  of  saints  and  holy  angels. 
Now  they  are  but  as  '  two  or  three  berries  upon  the  top  of  the  upper 
most  bough/  scattered  here  and  there  as  God  hath  work  and  service 
for  them  to  do  ;  but  when  they  appear  together  in  that  great  rendez 
vous,  they  are  *  a  number  which  no  man  can  number ; '  see  Kev.  v.  11, 
and  Kev.  vii.  9.  It  is  a  comfort  against  the  paucity  and  smallness  of  those 
that  are  upright  with  God.  In  heaven  we  shall  have  company  enough  ; 
God's  family,  when  it  cometh  altogether,  is  very  numerous,  or  rather 
innumerable,  Heb.  xii.  23.  As  the  wicked  shall  be  exposed  to  the 
fellowship  of  devils,  and  persons  like  themselves,  where  the  company 
shall  add  to  the  torment,  so  shall  we  be  called  to  a  '  great  assembly/ 
Ps.  i.  5,  and  to  bear  a  part  with  that  glorious  train  which  cometh  with 
Christ. 

Ver.  15.  To  execute  judgment  upon  all,  and  to  convince  all  that  are 
ungodly  amongst  them  of  all  their  ungodly  deeds  which  they  have  un- 


294  AN  EXPOSITION,  WITH  NOTES,  [VEB.  15. 

godly  committed,  and  of  all  their  hard  speeches  which  ungodly  sinners 
have  spoken  against  him. 

Having  described  the  judge,  with  his  attendants,  he  cometh  to 
describe  his  work,  which  is  to  convince  and  execute  judgment,  together 
with  the  persons  against  whom  he  will  thus  proceed,  all  that  are  un 
godly  amongst  them :  as  also  the  grounds  and  reasons  of  the  process, 
because  of  their  ungodly  practices  and  hard  speeches  against  Christ. 

Some  say  the  14th  verse  doth  only  contain  the  prophecy  of  Enoch, 
and  that  these  words  are  the  apostle's  application  or  explication  of  it ; 
but  improbably,  the  words  running  on  in  a  continued  sense  or  form  of 
speech,  and  the  application  is  at  the  16th  verse. 

To  execute  judgment;  it  is  a  hysteronproteron;  the  last  act  is  put  first, 
execution  before  conviction  or  arraignment.  Upon  aW,that  is, upon  all  such 
as  are  here  spoken  of,  upon  all  the  ungodly ;  for  judgment  is  not  executed 
upon  the  saints,  but  for  them.  And  to  convince,  eXifyfat;  it  implieth 
such  a  clear  proof  that  we  see  it  is  impossible  things  should  be  other 
wise  at  the  day  of  judgment ;  wicked  men  are  '  speechless/  Mat.  xxii., 
and  '  self-condemned.'  All  that  are  ungodly  amongst  them  ;  that  is, 
amongst  the  wicked,  and  the  severity  of  the  process  is  chiefly  bent 
against  those  that  are  ungodly.  Of  all  their  ungodly  deeds;  in  the  Greek, 
'  the  deeds  of  their  ungodliness/  Now  ungodliness  here  is  not  taken  in 
its  proper  sense,  for  denying  God  his  due  honour  and  worship,  but  for 
any  opposition  against  his  servants,  Worship,  truth.  Which  in  an  ungodly 
manner  they  have  committed,  &v  rjcrefitjcrav  ;  which  argueth  the  malice 
and  spite  which  they  bewrayed  in  their  oppositions  and  reproaches. 
And  of  all  their  hard  speeches,  crK\r)pu>v  ;  '  hard,'  as  applicable  to  things 
as  well  as  speeches.  Our  speeches  are  here  intended,  as  appeareth  by 
the  following  clause.  Wicked  practices  and  an  evil  tongue  are  seldom 
severed;  that  by  hard  speeches  is  meant  any  proud,  taunting,  cursed, 
or  contumelious  language.  See  1  Sam.  ii.  3,  in  the  Hebrew,  and  Ps. 
xciv.  4,  '  How  long  shall  they  utter  and  speak  hard  things,  and  the 
workers  of  iniquity  boast  themselves  ? '  Which  ungodly  sinners;  not  only 
sinners,  but  ungodly  sinners,  for  the  greater  emphasis ;  see  Ps.  i.  1. 
Against  him  ;  that  is,  against  himself,  against  his  person,  or  messengers, 
or  truths,  ordinances ;  for  what  is  spoken  against  any  of  these  is  spoken 
against  Christ  himself. 

This  verse  is  large,  and  full  of  points  ;  but  because  the  doctrine  of 
the  day  of  judgment  hath  been  already  touched  upon,  and  ungodli 
ness  opened  at  large,  ver.  4,  therefore  the  briefer  notes  will  serve  the  turn. 

Obs.  1.  Christ's  second  coming  is  to  judgment;  so  it  is  said  in  the 
text,  '  He  shall  come  with  ten  thousand  of  his  saints  to  execute  judg 
ment.'  Of  his  first  coming  it  is  said,  John  iii.  17,  '  God  sent  not  his  Son 
to  judge  the  world,  but  that  the  world  through  him  should  be  saved.' 
He  came  not  then  as  a  judge,  but  as  a  redeemer,  offering  and  procur 
ing  grace  and  life.  When  we  frustrate  the  end  of  his  coming  as  a 
redeemer,  we  make  way  for  the  end  of  his  coming  as  a  judge,  and  he 
that  then  came  to  us  will  now  come  against  us. 

Obs.  2.  When  Christ  cometh  to  judgment,  one  great  part  of  his 
work  will  be  to  convince  sinners,  and  that  openly,  publicly.  Some 
think  that  the  whole  work  will  be  dispatched  in  the  conscience,  with 
out  any  audible  and  external  voice,  both  as  to  examination  and  sen- 


YER.  15.]  UPON  THE  EPISTLE  OF  JUDE.  295 

tence  ;  others  think  the  trial  and  conviction  shall  be  in  the  conscience 
of  a  sinner,  but  the  sentence  audibly  pronounced ;  and  because  the 
punishment  is  to  light  upon  the  body  and  the  soul,  the  ear  is  to 
receive  it  as  well  as  the  conscience  feel  it.  I  conceive  that  conviction, 
trial,  and  sentence  will  be  all  open  and  public.  Though  I  cannot 
expressly  say  that  every  particular  sin  shall  be  discovered  before  the 
whole  world,  yet  enough  manifested  to  show  the  sentence  just ;  as 
their  unfaithfulness  in  their  callings,  their  opposition  of  God  and  god 
liness,  their  oppression  of  his  servants,  their  neglect  of  grace,  &c., 
with  all  the  circumstances  and  aggravations  of  it,  as  the  gracious 
opportunities  and  means  which  they  have  enjoyed,  stirring  sermons, 
motions  of  the  Spirit,  checks  ot  conscience,  blessed  methods  of  love 
and  mercy,  &c.  God  keepeth  an  account  of  these  things.  Those 
passages  which  imply  God's  reckoning  with  his  people  in  the  world 
are  but  pledges  of  what  he  will  do  at  the  day  of  our  last  account. 
Now  here  God  taketh  exact  notice  of  the  long  time  and  many  means 
which  we  have  enjoyed ;  as  Luke  xiii.  7,  '  These  three  years,'  &c.  It 
alludeth  to  the  time  of  Christ's  ministry ;  he  was  just  then  entering 
upon  his  last  half  year,  as  by  a  serious  harmonising  the  evangelists 
will  appear  :  John  iv.  54,  '  This  second  miracle  did  Jesus  in  Cana  of 
Galilee  ; '  account  is  kept  of  a  former :  1  Kings  xi.  9,  '  Appeared  to 
him  twice  ; '  so  '  these  twenty-three  years,'  Jer.  xxv.  3.  All  this  is 
remembered  and  produced  to  convince  the  sinner. 

This  conviction  implieth  two  things  : — (1.)  The  opening  of  the  con 
science  :  Eev.  xx.  12,  '  The  books  were  opened ; '  that  is,  the  book  of 
conscience  and  the  book  of  God's  remembrance ;  the  'consciences  of 
men  shall  then  be  extended  to  an  exact  view  of  all  their  works  and 
deeds  past.  It  is  wonderful,  but  it  shall  be  done  by  the  mighty  power 
of  God ;  for  it  is  said  here,  '  he  shall  convince  them  of  all  their  un 
godly  deeds  and  hard  speeches/  Their  works  and  words  are  not  lost 
and  forgotten,  but  do  follow  them  into  the  other  world,  and  stand  in 
the  view  of  conscience,  challenging  the  sinner,  Tu  nos  egisti,  opera 
tua  sumus — sinner,  these  are  the  things  that  thou  hast  done  and  spoken; 
we  will  not  leave  thee,  but  bring  thee  to  judgment ;  see  Hosea  vii.  2, 
Ps.  xlix.  5.  Then  is  that  expression  made  good,  '  Their  iniquities 
shall  find  them  out/  Num.  xxxii.  23.  Our  old  sins  and  carnal  prac 
tices  were  long  since  forgotten  and  worn  out  of  memory,  so  that  we 
think  we  shall  never  hear  of  them  more,  but  there  they  find  us  out, 
and  pursue  us  to  Christ's  tribunal.  (2.)  There  is  an  outward  publica 
tion  and  manifestation  of  all  these  sins,  or  of  most  of  them,  before  the 
world ;  for  the  apostle  saith,  1  Cor.  iv.  5,  {  Hidden  things  shall  be 
brought  to  light '  in  that  day  ;  that  is,  not  only  called  to  remembrance 
by  the  sinner  himself,  but  exposed  to  the  notice  and  censure  of  others, 
as  the  context  there  showeth.  So  Eccles.  xii.  4,  it  is  said,  '  Secret  sins 
shall  be  brought  to  judgment.'  If  only  discovered  to  the  conscience 
of  the  sinner,  they  are  still  kept  secret.  Wicked  men  are  already  in 
a  great  measure  convinced,  yea,  and  condemned,  in  their  own  con 
sciences.  It  is,  then,  God's  design  to  shame  them  before  all  the  world. 
How  otherwise  shall  the  suspected  innocency  of  his  servants  be  vin 
dicated,  and  saints  and  angels  applaud  the  equity  of  his  judgments, 
unless  they  have  some  cognisance  of  the  matter  for  which  wicked  men 


296  AN  EXPOSITION,  WITH  NOTES,  TVER.  15. 

are  condemned?  Now,  these  sins  maybe  discovered  many  ways; 
either  by  their  own  confessions  and  pitiful  complaints  extorted  from 
them  by  the  power  of  God.  They  shall  bewail  and  bemoan  their 
case  thus,  probably :  Oh  !  that  ever  I  despised  Christ,  oppressed  his 
servants,  opposed  his  truth,  slighted  the  seasons  of  grace/  &c. ;  see 
Rev.  vi.  16,  17.  Or  by  the  sentence  of  Christ,  in  the  pronouncing  of 
which  there  is  some  repetition  of  their  sins,  see  Mat.  xxv.  41-43  ;  and 
also  by  the  testimony  of  the  good  and  bad  angels  against  them.  The 
good  angels  and  guardians  of  the  saints  are  sensible  of  the  injuries 
done  to  them,  and  may  possibly  accuse  you  to  Christ  upon  that  score, 
Mat.  xviii.  10.  The  devil,  who  is  now  a  tempter,  will  then  be  an 
accuser.  One  of  the  fathers  bringeth  in  the  devil  pleading  thus, 
Domine,  sit  meus  per  culpam,  qui  tuus  esse  noluit  per  gratiam,  &c. — 
Lord,  lethim  be  mine  by  sin,  who  would  not  be  thine  by  grace.  I 
never  died  for  him,  had  no  heaven  to  offer  him,  only  a  little  carnal 
pleasure  or  profit,  and  this  was  enough  to  draw  him  from  thee,  &c. 
Yea,  further,  the  ministers  and  other  godly  persons,  by  whose  example 
they  have  been  reproved  or  condemned,  may  give  testimony  against 
them  :  John  v.  45,  '  There  is  one  that  accuseth  you,  even  Moses,'  &c. 
The  cries  of  those  whom  they  have  oppressed  and  wronged  may  pos 
sibly  be  renewed,  James  v.  4.  Abel's  blood  may  cry  out  against  Cain 
afresh.  Starved  souls  may  cry  out  against  a  lazy  minister,  oppressed 
subjects  against  a  bloody  magistrate,  the  neglected  poor  against  those 
that  have  shut  their  bowels  against  them ;  as,  on  the  other  side,  the 
godly  poor  that  have  been  refreshed  and  relieved  by  the  bounty  of  the 
rich  are  said  to  '  receive  them  into  everlasting  habitations/  Luke  xvi. 
9.  Again,  the  example  of  those  that  have  had  less  means  may  be 
produced  against  them,  because  they  went  further  in  a  way  of  com 
pliance  with  the  Lord's  purpose,  Mat.  xii.  41,  42.  Others  with  whom 
we  have  sinned  may  complain  of  us.  Dives  was  afraid  '  lest  his 
brethren  should  come  into  the  place  of  torment/  Luke  xvi.  28,  which 
might  be  a  means  to  increase  his  anguish,  they  sinning  by  his  example. 
I  have  produced  these  suppositions  only  to  make  the  conviction  at  the 
day  of  judgment  more  intelligible  and  effective. 

Obs.  3.  Again  observe,  when  Christ  hath  convinced,  he  will  con 
demn,  and  when  he  hath  condemned,  he  will  execute.  Conviction 
now  maketh  way  many  times  for  conversion,  but  then  for  confusion ; 
now  God  killeth,  that  he  may  make  alive,  but  then  they  are  presently 
transmitted  and  sent  into  their  everlasting  estate.  Let  us  imitate  the 
method  of  Christ's  process  in  our  judging  ourselves;  let  us  examine, 
judge,  execute,  not  ourselves,  but  our  sins;  voluntary  acts  prevent  enforced. 

Obs.  4.  From  that  of  all  their  ungodly  deeds,  &c.,  observe  that 
the  process  of  the  last  day  chiefly  lieth  against  the  ungodly.  These 
are  expressly  mentioned  in  the  text ;  unrighteousness  is  a  cause  of  God's 
wrath  as  well  as  ungodliness,  Rom.  i.  18.  But  ungodliness  doth  chiefly 
provoke ;  for  the  first  part,  and  chiefest  part  of  the  law,  provideth  for 
our  duty  to  God,  ex  ordine  modum,  ex  loco  statum  et  dignitatem 
uniuscujusque  prcecepti,1  &c.  The  dignity  of  every  command  is 
known  by  the  order  of  it.  Now,  in  the  first  place,  godliness  is  required, 
and  then  righteousness,  or  a  care  of  moral  duties. 

1  Tertullian. 


VER.  15.]  UPON  THE  EPISTLE  OF  JUDE.  297 

If  you  would  know  who  are  ungodly,  see  the  notes  on  ver.  4,  where 
they  are  described  at  large ;  all  atheists,  speculative  and  practical, 
pagans,  sinners  that  slight  the  offers  of  Christ,  that  neglect  com 
munion  with  God,  and  are  touched  with  no  reverence  and  dread  of 
his  majesty,  all  these  are  ungodly  persons,  and  also  all  that  scoff  at 
religion  and  holiness  of  conversation,  that  despise  the  ordinances  of 
God,  oppress  and  persecute  his  servants,  hate  his  truths,  these  are  all 
in  the  scripture  branded  with  the  same  mark,  as  I  could  easily  show 
you,  if  I  listed  to  dilate  upon  this  argument. 

Now  none  of  these  will  be  able  to  hold  up  the  head  in  the  day  of 
judgment:  Ps.  i.  5,  '  The  ungodly  shall  not  stand  in  judgment,  nor 
sinners  in  the  congregation  of  the  righteous ;'  for  since  they  hate  or 
neglect  God,  how  shall  they  be  able  to  look  him  in  the  face,  or  appear 
among  his  servants  ?  They  that  have  despised  '  the  mystery  of  godli 
ness,'  1  Tim.  iii.  6,  vi.  3,  how  can  they  expect  the  reward  of  godliness  ? 
You  that  mock  at  godliness,  make  duties  the  objects  of  your  scorn, 
not  your  care,  how  will  Christ  scorn  you  at  the  last  day!  Well, 
then,  if  you  would  have  the  day  of  judgment  comfortable  to  you,  be 
not  only  just  and  strict,  but  godly,  for  .godliness  is  a  notion  distinct 
from  holiness,  2  Peter  iii.  11.  It  is  not  enough  to  do  actions  just  and 
good,  but  we  must  do  them  upon  the  sight  of  God's  will,  and  with 
aims  at  his  glory.  Holiness  implieth  a  conformity  to  the  law  of  God, 
but  godliness  an  unfeigned  respect  to  his  glory.  Now  a  Christian's 
whole  life  should  have  such  a  tendency  and  ordination,  for  it  is  called 
a  '  living  to  God/  Gal.  ii.  19. 

Obs.  5.  Once  more  observe,  these  ungodly  men  are  the  rather 
judged  because  they  commit  sin  with  an  ungodly  mind,  or  sin  with  a 
sinning  mind ;  for  so  it  is  in  the  text,  '  ungodly  deeds  ungodly  com 
mitted.'  A  child  of  God  may  fall  into  wickedness,  but  he  doth  not 
commit  it  wickedly,  with  a  full  consent ;  men  are  not  condemned  for 
infirmities,  but  iniquities.  As  a  child  of  God  cannot  act  with  such 
liberty,  purity,  and  perfection  in  the  ways  of  God  as  he  doth  desire, 
so  in  the  ways  of  sin  he  cannot  do  what  he  would,  nor  be  carried  out 
with  such  a'  full  bent  and  purpose  of  heart  as  wicked  men  are,  because 
of  the  opposition  of  the  new  nature.  To  this  latter  sense  it  is  said, 
Gal.  v.  17,  '  Ye  cannot  do  the  things  that  ye  would,'  as  will  appear  by 
a  serious  inspection  of  the  context.  Wicked  men  follow  the  devil's 
work  with  all  their  might :  Micah  vii.  3,  '  They  do  evil  with  both 
hands  earnestly.'  The  Lord,  that  is  tender  of  those  that  sin  through 
infirmity,  yet  taketh  notice  to  the  purpose  when  men  sin  for  sin's  sake, 
and  their  hearts  are  largely  and  eagerly  set  upon  it ;  those  that  are 
disclaimed  at  the  day  of  judgment  are  called  '  workers  of  iniquity,' 
Mat.  vii.  23,  such  as  make  a  business  and  a  trade  of  it.  A  godly  man 
doth  not  so  much  act  sin  as  he  suffereth  by  it,  peccatum  patitur,  non 
facit  (Bernard).  He  doth  not  pour  out  his  whole  heart  this  way ; 
there  are  constant  dislikes  in  the  soul,  which  are  a  let  and  restraint  to 
him.  Usually  the  sins  of  the  godly  are  either  sins  of  ignorance, 
incogitanc}r,  sudden  surreption,  and  daily  incursion ;  if  they  sin  deli 
berately,  there  is  not  such  a  spite  and  rage  as  there  is  to  be  found  in 
the  sins  of  the  wicked. 

Obs.  6.  From  the  next  clause,  and  their  hard  speeches,  observe, 


298  AN  EXPOSITION,  WITH  NOTES,  [VER.  15. 

not  only  the  deeds  of  ungodly  men,  but  their  speeches  are  brought 
into  judgment.  Words  do  not  perish  with  the  breath  with  which  they 
are  uttered  ;  no,  they  remain  upon  record,  and  we  are  to  give  an  account 
of  them  at  the  last  day,  Mat.  xii.  36,  James  ii.  12.  Men  are  more 
serious  in  their  actions,  but  in  their  speeches  rash  and  inconsiderate, 
and  those  that  dare  not  act  evil  dare  yet  speak.  Oh !  consider,  if 
Christ  did  only  call  us  to  an  account  for  our  actions,  and  our  words 
were  free,  it  were  another  matter ;  but  he  reckoneth  with  us  about  our 
speeches,  therefore  '  so  speak  and  so  do  as  those  that  would  be  judged 
by  the  law  of  liberty.' 

Obs.  7.  Once  more  from  thence  observe,  that  of  all  speeches  men's 
'hard  speeches'  shall  be  produced  at  the  day  of  judgment.  Now, 
what  are  these  hard  speeches  ?  I  answer — Either  such  as  have  anger 
in  them,  as  Solomon  speaketh  of  the  '  froward  mouth  and  perverse 
lips/  Prov.  iv.  24,  when  men  breathe  nothing  but  fire,  and  drop  coals 
instead  of  words ;  or  such  as  have  pride  in  them,  or  contempt  of  others, 
as  when  we  lessen  their  abilities,  insult  over  their  miseries :  '  They 
speak  to  the  grief  of  those  whom  thou  hast  wounded,'  see  Ps.  Ixix.  26  ; 
or  triumph  over  their  slips  and  failings ;  this  is  to  pour  salt  and  vinegar 
into  new  wounds. 

Again,  such  as  have  bitterness  and  malice  in  them,  as  calumnies 
and  reproaches :  Ps.  Ixiv.  3,  4,  '  They  bend  their  bows  to  shoot  their 
arrows,  even  bitter  words.'  By  whisperings  and  clancular  suggestions 
they  wound  the  credit  of  God's  servants,  and  so  bring  them  into  dis- 
esteem  with  others.  Well,  then,  be  not  hasty  to  utter  hard  speeches, 
especially  against  God's  children :  Num.  xii.  8,  '  Were  ye  not  afraid 
to  speak  against  my  servant,  against  Moses  ?'  The  repetition  of  these 
hard  speeches  will  be  sad  notes  to  your  ears  at  the  last  day. 

Obs.  8.  The  next  note  is,  that  of  all  hard  speeches  those  are  the 
worst  which  do  most  directly  reflect  upon  the  honour  and  glory  of 
Christ ;  for  so  it  is  in  the  text,— -hard  speeches  spoken  against  him. 
Now,  hard  speeches  against  Christ  are  either  blasphemies  against 
either  of  his  natures ; — the  Ebionites  denied  him  to  be  God ;  the 
Valentinians  made  him  a  fantastical  man,  or  a  man  only  in  appearance  ; 
— or  murmurings  against  his  providence  and  regimen  of  the  world : 
'Your  words  have  been  stout  against  me,'  Mai.  iii.  13.  When  we  tax 
and  excuse l  providence,  as  if  the  Lord  were  blind,  careless,  unjust,  or 
injurious  in  his  dealings  :  '  The  Lord  shall  not  see,  he  shall  neither  do 
good  nor  evil ;  how  should  the  Most  High  know  ? '  or  when  we  scoff  at 
his  word,  as  these,  Jer.  xxiii.  36,  'The  burden  of  the  Lord,  the  burden  of 
the  Lord  ;  every  man's  word  shall  be  his  burden/  Because  the  prophets 
usually  began  their  sermons  with  this  preface,  '  The  burden  of  the 
Lord,'  they  scoffingly  were  wont  to  say,  What  burden  have  you  for  us 
to  day  ?  Now,  saith  the  prophet,  this  shall  return  into  your  bosoms, 
'  your  words  shall  be  your  burden.'  So  also  when  we  speak  against 
his  ways,  calling  zeal  fury,  strictness  a  foolish  preciseness,  and  godli 
ness  puritanism.  0  Christians  !  these  hard  speeches  will  cost  dear, 
here  or  hereafter.  It  is  possible  that  blasphemy  repented  of  may  be 
be  forgiven,  Mat.  xii.  31 ;  but  when  you  are  brought  home  to  Christ  it 
will  cost  you  bitter  pangs  and  a  sound  remorse. 

1  Qu.  'accuse'? — ED. 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  299 

Ver.  16.  These  are  murmurers,  complainers,  walking  after  tlieir 
own  lusts;  and  tlieir  mouth  speaketh  great  swelling  words,  having 
men's  persons  in  admiration  because  of  advantage. 

Here  the  apostle  cometh  to  make  application,  and  to  prove  that 
these  were  such  as  Enoch  had  described,  and  therefore  liable  to  the 
judgment  threatened.  Here  are  several  things  charged;  I  shall  take 
them  in  order : — • 

The  first  thing  is  their  unsatisfiedness  with  their  present  condition, 
expressed  in  two  words: — (1.)  Murmurers ;  (2.)  Complainers. 

The  first  word,  yoyyva-ral,  signifieth  such  a  muttering  as  men  use 
when  they  are  under  a  passion  and  discontent.  The  other  word, 
fjie/jityl/jLoipoi,,  signifieth  blamers  of  their  lot  and  portion  ;  namely,  of 
that  portion  which  is  set  out  for  them  by  God  ;  the  one  irnplieth  their 
discontented  thoughts,  the  other  their  querulous  expressions,  Note 
hence : — 

Obs.  1.  That  murmuring  is  a  great  sin.  It  is  so  charged  here  upon 
the  seducers.  I  shall,  first,  show  what  murmuring  is  ;  secondly,  prove 
that  it  is  a  great  sin. 

First,  What  it  is.  One  saith  well,1  it  must  needs  be  known,  because 
it  is  so  commonly  practised ;  but  if  you  will  have  me  describe  it,  I  shall 
say,  it  is  the  scum  of  discontent,  or  the  vent  of  impatience,  or  such 
bold  expostulations  and  complaints  as  flow  from  an  exulcerated  mind. 
In  the  text,  you  see  first  men  mutter  and  then  complain ;  the  heart 
boileth  with  impatience,  and  then  the  froth  is  cast  out  in  passionate 
speeches  and  complaints.  Humble  complaints  are  not  murmuring, 
else  there  would  be  no  room  for  prayer  ;  but  bold  expostulations  are 
murmurings,  when  we  complain  rather  of  God  than  to  God,  taxing 
the  administration  of  his  providence,  as  if  he  dealt  too  hardly  with  us ; 
so  that  in  effect  murmuring  is  an  anti-providence,  first  cherished  by 
repining  thoughts,  and  then  vented  and  uttered  in  bold  and  uncomely 
speeches.  Thoughts  are  audible  with  God,  but  it  is  worse  when 
thoughts  are  not  controlled,  but  break  out  openly  in  words  tending  to 
God's  dishonour ;  if  the  fire  be  kindled  in  our  bosoms,  it  is  some  kind 
of  victory  if  we  smother  it,  and  will  not  let  the  sparks  fly  abroad. 

There  are  several  kinds  of  murmuring — either  against  men,  or  against 
God,  though  in  the  issue  all  be  against  God,  against  God  about  men. 

1.  Against  men,  and  so  either  against  our  equals  or  superiors. 

[1.]  Equals,  when  we  murmur  because  they  are  admitted  to  the 
same  privileges  with  ourselves:  see  Mat.  xx.  11,  'They  murmured 
against  the  goodman  of  the  house,  saying,  These  last  wrought  but 
one  hour.'  So  Luke  xv.  30,  '  This  thy  son  devoured  thy  living  with 
harlots/  &c.  And  Beza,  of  some  that  reproached  him  with  the  sins 
of  his  unregenerate  condition :  Hi  homines  invident  mihi  gratiam 
Divinam — surely  these  men  are  angry  because  God  hath  showed  me 
mercy.  There  is  an  envious  nature  in  man  :  we  would  all  shine  alone, 
and  inclose  the  common  salvation.  To  upbraid  men  with  late  con 
version  is  all  one  as  to  make  it  a  crime  because  they  are  born 
but  yesterday :  it  is  to  take  up  that  filth  which  God  would  have 
covered. 

[2.]  Against  superiors,  especially  because  invested  with  magistracy 

1  Dr  Sibbes. 


300  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

or  ministry.  Some  men  are  of  a  yokeless,  libertine  spirit,  will  acknow 
ledge  no  other  law  but  their  own  lusts,  as  in  the  text,  '  Murmurers, 
walking  after  their  own  lusts  ;'  think  magistracy  to  be  an  encroachment 
upon  their  freedom,  and  therefore  cannot  away  with  any  established 
order  ;  and  as  for  ministry,  that  '  all  the  Lord's  people  are  holy/  Num. 
xvi.  3  ;  what  need  any  to  be  set  apart  for  that  work  ?  Thus  would 
they  level  all  things  in  church  and  commonwealth,  as  those  rebels  rose 
up  against  Moses  and  Aaron.  But  though  not  against  the  office,  we 
may  murmur  at  the  persons  that  are  advanced,  as  if  we  would  teach 
God  how  to  govern  the  world,  and  whom  to  lift  up  and  cast  down ;  or 
else  by  finding  fault  with  their  government  without  a  cause.  Some 
presumptuous  persons,  that  never  learned  obedience,  are  always  un 
satisfied.  It  was  observed  of  Egypt,  that  it  was  Loquax  et  ingeniosa 
in  contumeliam  prcefectorum  provincia ;  si  quis  forte  vitaverit  culpam, 
contumeliam  non  effugit.  Many  such  ungoverned  spirits  there  are,  that 
are  always  traducing  public  government,  especially  when  it  is  most 
faithfully  managed,  and  to  the  discouragement  of  opinionists  and 
evil-doers.  God  will  not  suffer  this  evil  to  go  unpunished,  Exod.  xvi.  8, 
and  2  Sam.  xviii.  7.  The  calling  is  his  ordinance,  the  persons  are  de 
signed  by  his  providence,  and  the  ivork  concerneth  his  glory ;  and 
therefore  God  taketh  himself  to  be  much  interested  in  the  quarrel. 

2.  There  is  a  murmuring  which  is  immediately  against  God  him 
self.  Since  the  fall  man  is  always  quarrelling  with  his  Maker,  either 
against  his  decrees,  or  his  laws,  or  his  providence. 

[1.]  Against  his  decrees.  Proud  man  cannot  endure  to  hear  of 
God's  absolute  sovereignty  ;  we  will  do  what  we  will,  but  we  will  not 
give  leave  to  God  to  do  what  he  will.  The  good  man  of  the  house 
was  fain  to  plead  his  right,  Mat.  xx.  15,  '  Shall  I  not  do  with  my 
own  ?  '  &c.  We  can  see  no  reason  why  God  should  pass  by  one  and 
choose  another:  though  we  can  see  no  reason,  it  is  enough  it  is  God's 
pleasure,  Mat.  xi.  26.  God  hath  his  arcana  imperil,  as  well  as  earthly 
princes,  and  we  have  cause  to  admire  what  we  cannot  understand  ; 
things  may  be  just,  though  his  reasons  appear  not  to  us  ;  God  is  not 
bound  to  give  us  an  account,  or  to  tell  us  all  his  secrets;  human 
reason  groweth  giddy  by  prying  into  the  depth  of  God's  decrees.  It 
is  good  to  change  disputes  into  wonder  and  reverence:  Eorn.  ix. 
20,  'Who  art  thou,  0  man,  that  disputest  with  God?'  We  may 
chop  logic  one  with  another,  the  potsherds  of  the  earth  with  the  pot 
sherds  of  the  earth,  but  God's  prerogative  is  above  the  tribunal  of  our 
reason. 

[2.]  His  laws.  A  proud  creature  cannot  endure  to  hear  of  restraints  ; 
we  could  love  other  things  in  God,  but  not  his  legislative  power,  Rom. 
viii.  7 ;  the  carnal  mind  will  never  stoop,  but  complaineth  of  him  as 
harsh  and  severe,  as  if  he  had  forbidden  us  the  satisfying  of  those 
desires  which  he  hath  planted  in  us.  The  Israelites  murmured  thus : 
the  land  was  a  good  land,  but  there  were  giants  and  sons  of  Anak, 
Num.  xiii.  32.  The  heaven  promised  is  a  good  heaven,  but  the  way 
is  rough  and  impassable  ;  duties  are  difficult,  and  it  is  cumbersome  to 
thwart  our  lusts.  The  project  of  carnal  nature  is  to  find  out  an  easy 
and  smooth  path  to  eternal  happiness :  see  Ps.  cvi.  24,  25,  '  They 
despised  the  pleasant  land ;  they  believed  not  his  word,  but  murmured 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  .       301 

in  their  tents/  Heaven,  figured  by  the  land  of  Canaan,  is  not  counted 
worth  the  pains  and  difficulty  of  getting  thither. 

[3.]  His  providence.  In  general,  when  the  wicked  prosper,  it  is  a 
temptation  that  hath  shaken  the  tallest  cedars  in  Lebanon :  David, 
though  afterwards  he  was  ashamed  of  it,  and  counts  it  brutish  ignor 
ance,  Ps.  Ixxiii.  22 ;  so  Jer.  xii.  1-3,  and  Hab.  i.  But  let  us  come 
to  temptations  that  are  of  a  more  particular  and  private  experience. 
We  murmur  either  for  what  we  want,  or  for  what  we  have  lost,  or  for 
what  we  affect. 

First,  For  what  we  want.  As  soon  as  we  are  straitened  we  com 
plain  presently ;  this  is  not  so  bad  as  when  we  murmur  out  of  wanton 
ness.  The  Israelites,  I  observe,  did  fall  a-murmuring  either  out  of 
want,  and  then  they  were  spared ;  as  for  want  of  waters,  Exod.  xv.  24  ; 
for  want  of  meat,  Exod.  xvi.  2 ;  want  of  bread,  Num.  xx.  3  ;  but  at 
other  times  out  of  wantonness.  They  '  loathed  manna/  must  have 
quails ;  but  then  some  special  judgment  or  other  broke  out  upon  them. 
But,  however,  it  is  bad  enough  when  our  necessities  extort  these 
complaints  from  us :  want  is  a  time  of  praying,  not  of  murmuring. 
The  throne  of  grace  was  erected  for  a  '  time  of  need/  Heb.  iv.  16. 
But  it  is  man's  usual  custom  to  change  duties  into  sins,  as  admonition 
into  censuring ;  instead  of  speaking  to  men,  we  speak  of  men ;  so  in 
stead  of  complaining  to  God,  we  complain  of  God,  and  so  make  mur 
muring  take  the  room  of  prayer.  Necessity  is  a  time  to  put  the 
promises  in  suit,  to  try  faith,  to  awaken  affections,  not  to  provoke 
murmurings  :  *  I  was  dumb,  and  opened  not  my  mouth/  saith  David, 
Ps.  xxxix.  9.  We  may  open  our  mouths  in  confessions  of  sin,  humble 
narratives,  pleading  of  promises,  but  not  in  self-justifications,  stormings 
against  providence,  or  words  of  unbelief  and  impatience ;  so  we  must 
be  dumb,  and  not  once  open  our  mouths. 

Secondly,  For  what  we  have  lost.  We  complain  when  God  taketh 
away  such  a  child,  or  such  a  comfort,  or  blasteth  such  a  confidence  of 
ours  as  our  affections  were  much  set  upon,  and  in  bitterness  of  heart 
speak  unworthily  of  God  and  his  dispensations :  see  2  Sam.  xviii.  33. 
We  hate  going  back  a  degree  or  two,  and  count  it  miserable  to  be 
once  happy,  &c.  But,  0  Christians  !  remember,  when  anything  is  lost, 
it  is  a  wonder  all  is  not  gone.  Job  lost  all,  and  yet  '"blessed  God/ 
Job  i.  23.  Abstulit,  sed  et  dedit,1  '  He  took,  but  he  gave  first.  That 
we  were  once  happy  showeth  we  have  not  always  been  miserable ;  our 
pilgrimage  might  have  been  wholly  evil  and  uncomfortable  :  *  Shall  we 
receive  good  and  not  evil  at  the  hands  of  the  Lord'  ?  Job  ii.  10.  There 
is  much  gone,  but  somewhat  left ;  that  little  that  is  left  is  more  than 
we  have  deserved ;  many  in  the  world  would  be  glad  of  our  relics. 
Hath  he  taken  aught  from  us  ?  He  might  have  taken  more  ;  he 
taketh  part  that  giveth  all ;  all  is  his  own,  he  reserved  the  property 
to  himself ;  as  much  right  as  we  had  to  our  comforts  was  long  since 
forfeited.  If  God  hath  lent  us  blessings  and  demand  them  again,  shall 
we  grudge  them  to  the  right  owner  ?  It  is  needful  now  and  then  that 
God  should  take  our  comforts  from  us.  When  we  have  gotten  a  carnal 
pillow  under  our  heads  we  are  apt  to  fall  into  a  deep  sleep,  and  dream 
many  a  fond  dream  till  God  take  it  from  under  us.  He  withdraweth 

1  Seneca. 


302  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

comforts  to  see  how  we  will  take  it,  and  bear  up  upon  our  great  and 
everlasting  hopes  :  Heb.  x.  34,  '  Ye  took  joyfully  the  spoiling  of  your 
goods/  &c.  You  will  say  that  was  by  martyrdom,  but  your  loss  by 
an  ordinary  providence ;  and  will  not  you  let  God  take  as  willingly  as 
thieves  and  persecutors  ?  You  have  the  same  encouragements, '  a  better 
and  enduring  substance.' 

Thirdly,  For  what  we  affect.  We  are  wont  to  murmur  at  the  small- 
ness  of  our  portion ;  we  have  not  so  much  as  others  ;  our  condition  in 
the  world  is  not  so  great,  so  rich,  so  honourable  as  theirs ;  we  have 
but  a  single,  but  they  a  double,  a  Benjamin's  portion.  Oh !  but 
consider  this  is  mere  murmuring.  God  never  undertook  to  maintain 
all  his  children  at  the  same  rate,  and  we  cannot  expect  so  much. 
Variety  of  conditions  is  necessary  for  the  preservation  of  the  world. 
Levelling  is  not  God's  dispensation.  Some  must  be  high  and  some 
low.  The  wise  preserver  of  all  things  distributeth  his  gifts  variously— 
wealth  to  one,  skill  to  another,  strength  to  a  third ;  one  must  reign, 
another  serve,  and  all  for  the  common  good.  A  piece  of  arras  is  com 
posed  of  several  parcels.  We  should  all  famish  for  company  if  all 
were  of  one  sort.  Who  should  endure  the  handy  labours  ?  How  low 
soever  thou  art,  thou  art  there  where  God  hath  set  thee,  and  there 
thou  must  tarry  till  the  fair  invitation  of  providence  call  thee  higher. 
Look  backward ;  thou  hast  made  some  increase.  Jacob  took  notice 
that  he  was  become  '  two  droves,'  Gen.  xxxii.  10,  though  when  he 
first  came  into  the  country  he  had  nothing  but  his  staff  in  his  hand. 
Many  of  God's  children  are  not  so  high  as  thou  art.  If  you  murmur, 
what  should  others  do  that  have  less  ?  We  cast  our  eyes  forward  on 
those  before  us,  and  because  we  have  not  so.  much  as  they,  so  good 
trading,  houses  so  well  furnished,  such  honour  and  esteem  in  the 
world,  all  is  as  nothing.  You  do  not  look  about  you  to  the  thousands 
that  come  short  of  you.  You  say,  Why  should  not  we  thrive  as  they, 
be  preferred  as  they  ?  Joseph  knew  why  Benjamin  had  a  larger  mess, 
though  the  rest  at  the  table  did  not.  So  doth  the  Lord  know  why  he 
giveth  to  one  and  not  to  another. 

Secondly,  Let  me  show  you  the  heinousness  of  the  sin  by — (1.)  The 
causes  of  it ;  (2.)  By  the  injustice  of  it. 

1.  The  causes  of  murmuring  are  many,  but  ail  naught,  as — 

[1.]  Pride  and  self-love.  When  men  are  conceited  of  themselves, 
they  storm  that  others  are  preferred  before  them.  A  proud  man  must 
needs  be  discontented,  because  he  sets  a  high  price  upon  himself ;  and 
when  others  will  not  come  up  to  his  price  he  is  troubled.  You  will  find 
such  a  proud  thought  rising  in  your  heart  that  men  of  your  worth  are 
not  taken  notice  of,  and  yet  they  that  deserve  least  complain  and  mur 
mur  most.  The  best  say,  I  am  not  worthy.  Keal  worth  is  humble. 
The  laden  boughs  hang  their  heads ;  the  nettle  mounteth  when  the 
violet  lieth  shrouded  under  its  leaves,  and  is  only  found  out  by  its 
own  scent.  All  God's  blessings  are  low  to  him  that  is  high  in  his 
own  eyes. 

[2.]  Impatience.  We  cannot  endure  the  least  inconvenience. 
Touchy  natures  would  be  at  ease,  tumbling  and  wallowing  in  all  kinds 
of  pleasure.  Therefore,  as  soon  as  we  are  touched  in  our  skins,  we 
fall  a-murmuring,  '  Why  is  this  evil  befallen  me  ?'  and  '  Why  should 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  303 

I  wait  upon  the  Lord  any  longer?'  An  unsubjection  of  will  to  God 
will  inevitably  put  us  upon  repining. 

[3.]  Presumption  of  merit.  Where  all  is  of  free  cost  there  is  no 
complaining.  Men  ascribe  to  themselves  when  they  prescribe  to  God 
what  he  shall  do  for  them,  or  how  bless  them.  Everything  is  wel 
come  where  nothing  is  deserved.  If  you  keep  a  man  of  alms,  you 
take  it  ill  that  he  should  not  be  pleased  with  his  diet.  When  we  look 
to  desert,  we  may  wonder  more  at  what  we  have  than  what  we  want. 
God  would  do  us  no  wrong  if  we  were  reduced  to  a  less  pittance.  If 
in  a  prison,  it  is  a  favour  we  are  not  in  hell.  A  malefactor  would  be 
glad  to  commute  his  punishment,  a  greater  for  a  less,  death  for  exile, 
exile  for  loss  of  estate,  and  then  the  whole  for  a  part.  Can  a  firebrand 
of  hell  murmur  ?  There  is  our  desert ;  but  we  think  Qod  is  bound, 
and  that  it  is  a  wrong  that  he  taketh  no  more  notice  of  us :  *  Where 
fore  have  we  fasted?'  &c.,  Isa.  Iviii. ;  *  I  am  not  as  other  men/  &c., 
Luke  xviii. 

[4.]  Carnal  affection.  We  are  too  ravenous  and  greedy  upon  out 
ward  things,1  and  therefore  the  disappointment  breedeth  the  more 
vexation.  Our  desires  and  hopes  of  more  destroy  the  memory  and 
consideration  of  what  we  have.  God  giveth  sufficiently  to  satisfy  our 
necessities,  and  we  seek  to  supply  our  lusts.  Lust  is  more  given  to 
murmuring  than  necessity.  Nature  is  contented  with  a  little.  It  is 
soon  satisfied  ;  but  lust  enlargeth  the  desire  as  hell. 

[5.]  Unbelief  and  distrust :  Ps.  cvi.  24,  25,  '  They  believed  not  his 
word,  but  murmured  in  their  tents/  Men  quarrel  with  God's  provi 
dence  because  they  do  not  believe  his  promises.  Distrust  will  be  sure 
to  breed  discontent.  It  is  ill  for  the  present,  and  they  cannot  see  how 
it  will  be  better.  They  could  not  believe  that  the  wilderness  was  the 
way  to  Canaan,  that  God  can  love  one  whom  he  corrects,  and  there 
fore  as  soon  as  they  feel  the  smart  of  the  rod  they  give  vent  to  their 
passions. 

2.  The  injustice  of  it.     It  is  injurious  to  God,  toothers,  to  ourselves. 

[1.]  It  is  injurious  to  God.  Murmuring  is  a  sin  that  pulleth 
God  out  of  the  throne;  you  'enter  into  judgment'  with  him;  as 
David,  on  the  other  hand,  prayeth,  '  Enter  not  into  judgment  with 
thy  servant,  0  Lord.'  Murmurers  either  deny  his  providence  or  tax 
it.  Implicitly  they  deny  it,  as  if  God  did  not  set  out  to  every  man 
his  portion.  If  men  did  believe  that  God  did  govern  the  world,  even 
as  he  made  the  world,  why  do  they  not  complain  of  creation  as  well 
as  providence  ?  We  would  laugh  at  him  that  would  murmur  because 
God  did  not  make  him  an  angel  or  a  star.  Why  !  is  it  not  as  ridicu 
lous  to  murmur  because  God  hath  made  thee  a  subject  and  not  a 
prince,  a  beggar  and  not  a  rich  man,  a  servant  but  not  a  master, 
but  that  they  own  the  hand  of  God  in  one  and  not  in  the  other,  as  if 
the  world  were  governed  by  blind  chance  ?  Or  else  they  tax  provi 
dence  of  indiscretion  or  unrighteousness.  It  is  marvellous  to  see  how 
murmuring  robbeth  God  of  all  his  attributes.  It  clippeth  his  sove 
reignty.  We  will  not  let  him  do  with  his  own  as  it  pleaseth  him. 
The  great  contest  between  him  and  us  is,  Whose  will  shall  stand,  his 

1  '  Quod  enix5  concupiscunt  ut  sit,  contabescunt  quod  esse  non  possit.' — Gilbert,  in 
Cant.  xix. 


304  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

or  ours  ?  It  limits  his  power,  and  slights  it.  When  God  doth  not 
satisfy  us  we  think  he  cannot,  Ps.  Ixxviii.  20.  We  set  him  a  task, 
and  if  God  perform  it  not,  we  question  his  sufficiency.  It  is  a  con 
tention  with  our  maker,  an  entering  into  the  lists  with  God,  as  if  we 
could  make  our  party  good  against  him,  Ps.  Ixxviii.  17.  We  tax  his 
wisdom.  Men  will  be  teaching  God  how  to  govern  the  world,  for  we 
prescribe  to  him  as  if  he  did  not  understand  what  is  fit  for  us.  He 
pleaseth  us  not  in  his  wisest  dispensations,  and  we  bear  it  out  as  if  we 
could  mend  his  works  :  Job  xxi.  22,  '  Shall  any  teach  God  knowledge, 
seeing  he  judgeth  those  that  are  high  ?'  They  that  disallow  of  God's 
proceedings  take  upon  them  to  be  God's  teachers.  It  was  a  blasphe 
mous  speech  of  Alphonsus,  Si  Deo  a  consiliis  adfuisset  in  creatione 
mundi,  multa  se  consultius  ordinaturum — if  he  had  been  of  God's 
council  when  he  made  the  world,  he  would  have  ordered  many  things 
better.  Many  abhor  the  blasphemy,  and  yet  think  almost  to  the  same 
effect.  If  they  had  the  governing  of  the  world,  such  men  should  not 
prosper,  and  such  and  such  things  should  not  be  done.  Thus  do  we 
'  darken  counsel  with  words  without  knowledge,'  Job  xxxviii.  2,  and 
cast  a  reproach  of  folly  and  injustice  upon  God's  providence.  Again, 
to  his  goodness  we  are  injurious,  by  dis valuing  what  we  have  in  com 
parison  of  what  we  expect :  Mai.  i.  2,  '  Wherein  hast  thou  loved  us  ?' 
as  if  they  had  nothing,  because  not  fully  what  they  expected.1  It  is 
man's  nature  to  forget  what  is  granted,  and  pitch  only  upon  what  is 
denied,2  as  children  in  a  pet  throw  away  what  they  have  if  you  do  not 
give  them  more.  Saith  Haman,  'All  this  availeth  me  nothing/  &c., 
Esther  v.  13 ;  and  the  whole  kingdom  of  Israel  would  not  content 
Ahab  when  he  falleth  sick  for '  Naboth's  vineyard,  1  Kings  xxi.  4. 
As  in  the  body,  if  one  humour  be  out  of  order,  or  one  joint  broken, 
the  soundness  of  all  the  rest  availeth  us  nothing ;  a  little  is  enough  to 
set  the  creature  a  complaining.  His  justice  also  we  tax,  as  if  he  did 
defraud  us  of  our  due.  We  think  somewhat  is  due,  or  else  why  do 
we  complain  ?  Mat.  xx.  13,  '  Friend,  I  do  thee  no  wrong,'  &c. 

[2.]  It  is  injurious  to  others ;  it  puts  us  upon  acts  of  violence  and 
sedition ;  the  murrnurers  are  called  *  rebels,'  Num.  xvii.  10.  Schism 
in  the  church  and  sedition  in  the  commonwealth  are  but  the  fruits  of 
murmuring.  Men  dislike  their  own  rank  and  station,  and  then  mur 
mur,  and  then  perturb  all.  '  Oh,  that  I  were  a  judge !'  said  Absalom, 
and  afterwards  breaketh  out  into  open  rebellion.  Thin  exhalations 
end  in  great  storms.  Servants  would  be  masters,  and  the  poor  would 
be  rich,  and  subjects  would  be  in  office  and  power;  and  by  giving 
vent  to  their  repining  thoughts,  inflame  the  zeal  of  persons  like- 
minded  with  themselves,  till  all  be  embroiled  in  blood  and  con 
fusions. 

[3.]  It  is  injurious  to  ourselves.  Man  is  a  foolish  creature ;  what 
doth  he  get  by  complaining  of  God  ?  Who  shall  right  us  ?  Before 
what  tribunal  will  you  put  him  in  suit  ?  Of  all  sins,  murmuring  is 
most  unreasonable,  but  very  pernicious.  What  do  we  get  by  it  but 
disquiet  and  judgment?  It  is  like  spitting  against  the  wind,  the 

1  '  Quantumlibet  ssepe  obligati  hoc  solum  memineruut  quod  negatum  est.' — Plin.}  Ep. 
iv.,  lib.  3. 

2  '  Noil  quod  habet  numerat,  tantum  quod  non  habet  optat.' — Manil. 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  305 

drivel  is  returned  upon  our  own  heads.  Disquiet  it  breedeth  us.  A 
murmuring  spirit  is  a  greater  evil  than  any  affliction;  like  a  sour 
vessel,  it  turneth  all  things  that  are  put  into  it  into  sourness.  Most 
men's  misery  ariseth  from  their  discontent ;  if  their  heart  and  their 
condition  were  suited,  they  would  do  well  enough  in  the  world ;  we 
trouble  our  own  peace.  If  we  could  learn  to  frame  our  minds  to  our 
estates,  as  the  skilful  musician  letteth  down  the  strings  a  peg  lower 
when  the  tune  requireth  it,  we  should  pass  to  heaven  more  comfortably. 
Again,  it  bringeth  down  judgment;  expressions  tending  to  God's  dis 
honour  have  a  loud  cry  in  his  ears.  Miriam  was  smitten  with  leprosy 
for  murmuring,  and  Dathan  and  Abiram  swallowed  up  alive ;  fiery 
serpents,  and  plagues,  and  exclusion  out  of  Canaan  were  Israel's  judg 
ments  when  they  were  sick  of  the  fret :  see  1  Cor.  x.  10,  '  Neither 
murmur  ye,  as  some  of  them  murmured,  and  were  destroyed  of  the 
destroyer.' 

Let  us  now  make  application.  Beware  of  murmurings,  it  is  a  greater 
sin  than  the  world  taketh  it  to  be.  Here  I  shall  speak  of  two  things  : — • 
(1.)  Murmuring  at  the  times  and  public  changes  which  have  happened 
amongst  us ;  (2.)  Murmuring  in  our  own  private  case. 

First,  Murmuring  at  the  times.  It  is  a  repining  age  we  live  in  ;  many 
factions  are  disappointed,  and  therefore  the  most  are  full  of  discontent, 
forgetting  that  all  this  is  the  work  of  a  wise  God.  Mistake  me  not ;  I 
list  not  to  become  the  times'  advocate ;  it  little  beseemeth  us  to  be 
patrons  of  public  miscarriages,  or  factors  for  any  private  interest. 

Therefore,  let  me  proceed  with  the  greatest  scripture  evidence  and 
conviction,  and  state  what  is  murmuring  at  the  times.  It  is  forbid 
den,  Eccles.  vii.  10,  '  Say  not  thou  that  the  former  times  were  better 
than  these ;  for  thou  dost  not  inquire  wisely  concerning  this/  Now, 
what  is  the  sin  taxed  in  this  scripture  ?  I  answer : — 

1.  Not  godly  sorrow,  and  complaining  to  God,  and  bewailing  the 
corruptions  of  the  times.     No ;  the  mourners  in  Sion  are  marked  for 
preservation,  Ezek.  ix.     None  are  better  friends  to  public  interest.    It 
were  well  if  these  '  doves  of  the  valleys '  had  more  company.     This  is 

•  no  sin,  for  this  is  the  only  way  of  entering  our  protest,  and  being  free 
from  the  corruptions  of  the  age.  God  hath  bound  up  all  politic 
bodies  in  the  same  bundle,  and  we  are  concerned  in  others'  sins.  It  is 
the  art  of  divine  mercy  by  this  means  to  prevent  public  ruin,  by  inte 
resting  his  people  in  the  welfare  of  those  places  where  they  live,  that 
every  man  in  his  place  may  be  sensible  of  present  sins  and  approach 
ing  judgments.  Two  dry  sticks  will  set  a  green  one  a-fire.  Can  you 
blame  the  children  of  God,  then,  if  they  mourn,  and  enter  their  protest 
against  the  iniquity  of  the  times  ?  The  Corinthians  were  not  clear  of 
the  incest  committed  amongst  them  till  they  had  mourned  ;  then  the 
apostle  saith,  '  Now  ye  are  clear  in  this  matter,'  2  Cor.  vii.  11.  Surely 
they  that  are  involved  in  the  guilt,  concerned  in  the  judgment,  had 
need  mourn. 

2.  Not  zeal  in  public  reproof:  Isa.  Iviii.  1,  c  Cry  aloud,  spare  not,' 
&c.     Vitium  sceculi  is  no  excuse.     If  we  spare,  God  will  not  spare  ;  if 
we  hazard  our  bodies  in  bearing  our  testimony,  we  save  our  souls.    We 
must  cry  out  upon  sin  with  a  full  throat,  and  that  again  and  again, 
provided  we  be  clear  in  our  principles  and  aims,  and  do  it  without 

VOL.  v.  u 


306  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

clamour  and  popular  invectives.  When  a  fire  is  kindled  in  a  city,  we 
do  not  say  coldly,  Yonder  is  a  great  fire,  I  pray  God  it  do  no  harm. 
In  times  of  public  defection  we  are  not  to  read  tame  lectures  of  con 
templative  divinity,  or  fight  with  ghosts  and  antiquated  errors,  but  to 
oppose  with  all  earnestness  the  growing  evils  of  the  world,  whatever  it 
cost  us. 

3.  Nor  yet  a  holy  dislike  and  singularity,  standing  aloof  from 
public  corruptions,  as  Lot  in  Sodom,  and  '  Noah  walked  with  God  in 
his  generations/  Gen.  vi.  9.  God's  children  most  commonly  are  forced 
to  walk  in  a  counter  motion  to  the  times.  Paul,  when  he  had  accused 
the  times  as  evil,  adviseth  Christians  to  '  walk  circumspectly/  Eph.  v. 
16.  Worldly  wisdom  would  draw  quite  another  conclusion.  The 
times  are  bad,  let  us  do  as  well  as  we  can.  There  is  no  living  in  the 
world  unless  we  yield  a  little.  The  oak  is  rent  to  pieces  with  the  fury 
of  the  wind  when  the  willow  boweth  and  bendeth.  Shall  we  alone 
resist  such  a  torrent  ?  Thus  would  we  reason ;  but  the  Spirit  doth 
not  loosen  the  reins,  but  straiten  them,  upon  this  consideration,  '  The 
days  are  evil/  therefore  'be  circumspect;'  that  is,  be  careful  to  keep 
close  to  rule,  lest  you  be  blinded  and  perverted  by  the  subtleties  of 
those  that  lie  in  wait  to  deceive,  and  elsewhere  :  *  Shine  as  lights  in  the 
midst  of  a  perverse  generation.'  Dead  fishes  swim  with  the  stream. 
There  is  a  difference  between  subjection  to  God  and  compliance  with 
men,  &c. 

But  now,  positively,  what  is  the  fault  there  reproved?  I  an 
swer  : — 

[1.]  Foolish  murmurings,  or  such  a  fond  and  unthankful  admiration 
of  former  times  that  we  have  not  a  good  word  for  the  present.  Taci 
tus  observed  it,  Vitio  malignitatis  humance  vetera  laudantur,  prcesentia 
fastidio  sunt.  It  is  a  common  evil,  men  are  praising  past  times  and 
declaiming  against  the  present :  querulous  natures  are  never  pleased, 
neither  full  nor  fasting.  Past  temptations  are  forgotten,  and  therefore 
present  evils  seem  worst,  and  laziness  many  times  occasioneth  com 
plaints.  Many  repine  against  God  because  he  hath  given  us  our  lot 
in  such  an  age,  wherein  public  contests  put  us  upon  the  trouble  of 
prayer,  discourse,  and  diligent  searching  in  the  mind  of  God ;  now 
usually  to  excuse  other  duties  we  fall  a-complaining. 

Again,  private  discontent  may  exasperate  some ;  things  are  not 
suitable  to  their  humours  and  interests.  No  wonder  if  Demetrius 
and  the  coppersmiths  call  those  evil  times  when  the  gospel  is  like  to 
get  up,  because  their  craft  is  like  to  go  down,  and  they  are  not  favoured 
as  they  desire.  Again  sottish  carnality  may  be  in  the  wind ;  carnal 
men  will  extol  the  happiness  of  former  times,  their  great  hospitality 
and  kind  neighbourhood,  their  honest  dealing,  and  good  devotion, 
what  a  merry  time  it  was,  and  how  plentiful  all  things  were  before 
the  new  gospel  came  in,  and  they  had  nothing  but  mass  and  matins  ; 
as  those  sots,  Jer.  xliv.  18,  19.  Formalists  cry  up  the  goodness  of  the 
old  religion  to  disparage  times  of  reformation ;  so  the  pagans  said 
that  the  Koman  empire  thrived  more  under  false  gods  than  under 
the  Christian  religion;  wherefore  Augustine  wrote  his  book,  De 
Civitate  Dei,  to  answer  that  charge.  Christians,  these  times  may  be 
the  worse  for  those  that  went  before ;  we  may  smart  for  their  blood 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  307 

and  idols  and  hatred  of  the  people  of  God  ;  judgments  were  then  in 
the  causes,  as  the  clouds  gather  before  the  rain  falleth. 

[2.]  When  we  pass  over  the  good,  and  look  only  upon  the  evil ;  we 
should  counterbalance  our  afflictions  with  our  mercies  :  '  Shall  we 
receive  good  and  not  evil  at  the  hands  of  God  ? '  Job  ii.  10.  It  is  rail 
ing  to  gather  up  the  failings  of  others  and  not  to  take  notice  of  their 
graces ;  so  it  is  a  railing  against  providence  and  an  ill  office  to  be 
only  like  flies  pitching  upon  a  sore  place.  Is  there  no  blessing  with 
all  this  bad  ?  with  our  temporal  calamities  have  we  not  some  increase 
of  spiritual  privileges,  as  in  the  wilderness  they  had  God's  presence, 
though  they  had  a  tedious  passage  of  it  ?  The  free  use  of  ordinances 
will  countervail  all  public  burdens.  Some  suppose  that  Solomon,  in 
that  Eccles.  vii.  10,  alludeth  to  the  people's  murmuring  in  his  time  ; 
there  was  a  temple  building,  but  the  taxes  were  great,  and  therefore 
they  cried  '  The  former  times  were  better  than  these/  See  1  Kings 
xii.  4. 

[3.]  When  we  charge  our  guilt  upon  the  times.  Man  is  apt  to 
transfer  his  faults  upon  others,  and  obliquely  upon  God  himself: 
'  The  woman  which  thou  gavest  me,'  &c.  ;  and  so  usually  the  times 
wherein  we  live  are  such,  &c.  Why,  God  ordered  them,  and  if  you 
were  as  you  should  be,  the  times  could  not  hurt  you.  A  great  deal 
of  fire  falleth  upon  a  stone  and  it  burneth  not,  but  a  dry  chip  soon 
taketh  fire.  Men  think,  if  they  be  corrupt,  the  fault  is  not  theirs,  but 
the  times.  It  is  yours  certainly ;  it  is  bad  men  make  bad  times,  as 
I  shall  show  anon. 

Let  me  now  give  you  a  few  remedies. 

(1.)  When  your  hearts  storm,  look  back  ;  there  were  inconveniences 
in  the  wilderness,  but  a  sore  bondage  in  Egypt ;  a  good  memory  is  a 
help  to  thankfulness.  For  my  own  case,  when  I  am  brimful,  I  con 
sider  the  times  that  are  past, — see  2  Chron.  xv.  3-6 — when  there  was 
'  no  peace  to  him  that  went  out  or  came  in*,'  when  private  meetings 
were  a  conventicle,  and  in  public  we  could  only  sigh,  not  speak ;  when 
maypoles  and  carnal  sports  were  preferred  before  the  Sabbath  ;  when 
afternoon  preaching  was  suppressed  to  make  way  for  those  sports  ;  when 
it  was  a  crime  to  go  from  a  doting  service-reader  to  hear  the  preach 
ing  of  the  word.  Surely  they  that  are  so  ready  to  return  into  Egypt 
have  forgotten  their  bondage,  when  their  cry  came  up  to  God  because 
of  the  anguish  of  their  souls.  Our  '  hard  taskmasters/  the  domineer 
ing  prelates,  and  their  oppressing  filthy  courts,  are  forgotten,  our 
promiscuous  communions,  and  the  flat  and  cold  repetitions  of  an 
imposed  liturgy  quite  forgotten ;  so  the  confinement  of  preaching, 
and  the  restraint  of  doctrines ;  these  things  are  out  of  feeling,  and 
therefore  out  of  remembrance.  One  great  defect  the  people  of  God 
are  troubled  withal  is  a  bad  memory :  Micah.  vi.  5,  '  0  my  people  ! 
remember,'  &c.  I  tell  you,  if  we  did  but  remember  how  we  were  pre 
late-bitten,  we  would  not  murmur,  but  give  thanks. 

(2.)  '  There  is  nothing  new  under  the  sun,'  Eccles.  i.  7.  We  say, 
'  Is  there  any  sorrow  like  unto  my  sorrow  ?'  things  never  were  as  they 
are  now.  Certainly  you  do  not  rightly  inquire  after  this  matter ; 
the  world  is  the  world  still ;  men  have  ever  had  the  same  principles, 
the  same  corruptions,  the  same  temptations ;  there  were  Donatists 


308  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

then  as  well  as  Separatists  now,  Pelagians  then  as  well  as  Arminians 
now,  Arians  then  as  well  as  Socinians  now  ;  all  new  lights  are  but 
old  darkness  revived,  neither  new,  nor  lights.  It  is  easy  to  parallel 
what  is  most  odious ;  there  is  a  circular  motion  of  opinions  and 
fashions,  as  the  sun  returneth  every  year  to  the  same  points  of  his 
compass. 

(3.)  All  cometh  to  pass  by  God's  providence  ;  he  is  the  great 
master  of  the  scenes  that  present  the  world  with  a  new  stage  both  of 
acts  and  actors :  1  Sam.  ii.  7,  8,  '  The  Lord  maketh  poor  and  maketh 
rich ;  he  bringeth  low,  and  he  lifteth  up  ;  he  raiseth  up  the  poor 
from  the  dust,  and  lifteth  up  the  beggar  from  the  dunghill,  to  set 
them  among  the  princes,  and  make  them  inherit  the  crown  of  glory  ; 
for  the  pillars  of  the  earth  are  the  Lord's,  and  he  hath  set  the  world 
upon  them.'  The  government  of  the  world  is  in  God's  hands,  and  he 
casteth  down  some,  and  raiseth  up  others  from  beggary  to  sovereignty, 
from  the  dunghill  to  glory.  You  see  there  his  course  is  contrary  to 
levelling  ;  he  will  have  some  upon  the  throne  of  glory.  And  you  see, 
again,  that  God  hath  a  hand  in  all  the  mutations  and  changes  that 
fall  out  in  the  world,  and  that  these  mutations  are  frequent.  The 
world  is  tossed  to  and  fro  like  a  ball  from  hand  to  hand,  that  God's 
sovereignty  and  dominion  over  events  may  the  better  appear,  and 
that  power  may  not  want  a  bridle,  nor  the  low  condition  a  comfort. 
Again,  that  all  the  kings  of  the  earth  do  hold  their  estates  of  God. 
Say,  then,  If  God  hath  set  up  these  persons,  let  me  see  what  God  will 
do  with  them. 

(4.)  The  good  of  times  is  not  to  be  measured  by  the  carnal  quiet  of 
them.  Physic  provoketh  ill  humours  ;  better  they  should  be  stirred 
than  lie  still  and  foment  a  disease.  God  usually  cometh  with  a  fan 
and  a  sword  :  we  should  not  murmur  against  the  sword,  because  of  the 
benefit  of  the  fan. 

(5.)  If  every  one  did  amend  himself,  the  times  would  soon  amend. 
Mend  thyself  and  as  many  as  are  under  thy  charge,  and  mourn  for 
others,  and  thou  hast  no  cause  to  complain :  Josh.  xxiv.  15,  '  I  and 
my  house  will  serve  the  Lord.'  If  every  one  did  sweep  before  his  own 
door,  the  common  filth  would  be  sooner  carried  away.  Usually  com- 
plainers  do  least,  as  the  crafty  lapwing  will  go  up  and  down  fluttering 
and  crying  to  draw  the  fowler  from  her  own  nest.  We  have  some  secret 
nest  of  our  own,  and  we  are  loath  it  should4>e  rifled  and  exposed  to 
public  view. 

(6.)  The  worse  the  times  are  the  more  exercise  for  grace.  We 
have  more  opportunities  of  showing  love  to  God  than  formerly,  and 
zeal  for  his  interests,  and  industry  in  finding  out  the  right  way.  Man 
is  never  contented ;  sometimes  we  question  God's  love  if  we  meet 
with  no  opposition,  and  yet  we  complain  when  the  ways  of  God  are 
opposed. 

(7.)  There  is  an  antiperistasis  in  grace  as  well  as  nature.  You 
should  be  better  in  bad  times,  as  fountain  water  is  hottest  in  winter, 
and  fire  scaldeth  most  in  frosty  weather,  or  stars  shine  brightest  in  the 
darkest  night ;  see  Phil.  ii.  15.  When  the  air  is  infectious  we  are  the 
more  careful  of  our  diet. 

(8.)  Complaining  will  not  excuse  duty  ;  it  argueth  little  faith — is 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  309 

not  Christ  king  ?  doth  not  he  reign  ?— little  obedience  and  care  of 
reformation  ;  a  gracious  heart  is  most  apt  to  return  upon  itself.  If 
the  times  be  bad,  what  have  I  done  to  make  them  better  ?  If  not, 
thou  art  one  that  hast  made  them  worse. 

(9.)  He  that  is  not  good  in  bad  times  will  be  naught  in  better,  Isa. 
xxvi.  10,  *  In  the  land  of  uprightness  will  he  deal  unjustly.'  A  sick 
man  thinketh  to  have  ease  in  another  bed,  in  another  room  ;  carry  him 
thither,  his  pain  continueth.  If  a  carnal  man  had  lived  in  the  pro 
phets'  times  or  the  apostles'  times,  he  would  be  the  same  as  now  ;  see 
Mat.  xxiii.  29,  30.  A  briar  is  a  briar  wherever  it  groweth ;  change 
of  times  will  not  do  the  work  without  a  change  of  heart.  Adam  sinned 
in  paradise,  the  apostate  angels  in  heaven  ;  Lot  was  unchaste  in  the 
mountains,  where  were  none  but  his  own  family;  in  a  howling  wilder 
ness  where  they  had  no  outward  enticements,  the  Israelites  were  given 
to  fleshly  lusts. 

Secondly,  The  next  part  of  use  is  to  rebuke  murmuring  in  our  own 
private  case.  By  way  of  consideration  take  these  helps  : — 

1.  A  little  is  enough ;  too  much  is  a  snare  :  Luke  xii.  15,  '  Man's 
life  consisteth  not  in  the  abundance  of  what  he  possesseth/   The  wants 
of  nature  are  very  few,  till  lust  make  it  ravenous ;  a  garment  too  long 
will  soon  prove  a  dirty  rag  ;  the  greater  gates  open  to  the  greater 
temptations  and  cares ;  it  is  a  hard  lesson,  to  '  learn  to  abound,'  Phil, 
iv.  12.     We  say  such  a  one  would  do  well  to  be  a,  lord  or  a  lady ;  it 
is  a  harder  thing  than  you  think  it  to  be.    A  little  sufficeth  to  keep  us 
till  we  come  to  heaven  ;  if  we  have  clothes  for  warmth,  though  not  for 
pomp,  it  is  enough.     What  need  a  Christian  care  how,  finely  dust  and 
ashes  be  wrapped  up, l  or  of  what  stuif  his  excrements  be  made  of  ? 

2.  God  hath  a  hand  in  all  things,.  Ps.  xxxix.  9,  Isa.  xxxviii.  15. 
God  is  the  party  with  whom  we  have  to  do  in  sickness  or  any  other 
trouble  ;  every  wheel  moveth  according  to  the  motion  of  the  first ;  when 
we  see  the  hand  of  God,,  it  is  a  piece  of  religious  manners  to  keep  silence. 

3.  God  seeth  what  is  fittest  for  us.     If  a  man  should  be  left  to 
carve  out  his  own  portion,  he  would  be  his  own  greatest  enemy.    None 
hath  more  love  than  God,  more  wisdom  and  justice  than  God ;  there 
fore  count  the  present  estate  best,  because  it  is  of  his  choosing.    Should 
the  shepherd  choose  the  pastures,  or  the  sheep  ?     We  are  all  for  the 
delicacies  of  pleasure  and  prosperity  ;.  children  think  green  fruit  the 
best  diet  because  it  suiteth  with  their  appetite.    What  a  strange  crea 
ture  would  man  be  if  he  were  what  he  would  be  himself  I.     Well,  then, 
let  us  leave  it  to  God  to  choose  our  portion,  and  to  appoint  us  what 
part  we  shall  act  in  the  world.     Usually  we  set  up  a  court  in  our  own 
affections,  and  enact  laws,  prescribe  to  providence,  we  would  have 
this  and  we  would  have  that ;  and  when  our  expectations  are  not 
answered  we  fall  a-murmuring.     It  is  very  hard  to  repeal  the  decrees 
of  our  own  will  ;  therefore  it  is  good  to  resign  ourselves  to  the  disposal  of 
providence,  as  David  doth,  2  Sam.  xv.  26,  27 ;  and  to  keep  our  desires 
low  till  God's  will  be  declared.     It  is  easier  to  add  than  to  subtract,  and 
to  ascend  with  providence,  when  '  the  master  of  the  feast  biddeth  us  to 
sit  higher,'  than  to  be  compelled  to  descend  and  lie  in  the  dust. 

1  '  Qui  Christum  cui  at  non  multum  carat  quam  de  preciosis   cibis  stercus  conficiat.' 
• — Hicrvin. 


310  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

4.  If  it  be  bad,  it  might  have  been  worse,  in  regard  of  God's  ab 
solute  power  and  our  desert.     Your  sufferings  are  not  so  great  as  your 
sins  :  Ezra  ix.  13,  '  Thou  hast  punished  us  less  than  we  have  deserved/ 
God  is  too  just  to  do  us  wrong.     If  he  will  exchange  hell  for  Babylon, 
there  is  much  of  mercy  in  it,  nothing  of  injustice.     If  you  do  not  de 
serve  this  usage  from  the  hands  of  men,  you  have  deserved  this,  and 
much  more,  from  God  :  it  is  deserved  of  God,  and  therefore  to  be  borne 
patiently  ;  it  is  not  deserved  of  men,  therefore  to  be  borne  cheerfully. 
Whose  cross  would  we  bear,  Christ's  or  the  thieves'  cross  ?    When  we 
suffer  deservedly  and  as  malefactors,  we  bear  the  thieves'  cross. 

5.  The  Lord  disposeth  all  for  the  benefit  of  his  own  people,  so 
that  if  it  be  not  good  for  the  present,  it  will  turn  to  good,  Kom.  viii. 
28.     If  God  should  not  thus  exercise  us,  we  would  have  more  cause  to 
complain.     He  is  too  gentle  a  physician  that  lets  his  patient  die  for 
want  of  putting  him  to  the  trouble  of  physic.     Consult  with  God's  aim. 
rather  than  your  present  feeling ;  let  him  cut  and  burn  here  that  he 
may  save  hereafter — Domine,  hie  ure,  hie  seca,  &c. 

6.  Murmuring  is  so  bad  in  none  as  in  God's  children.     It  doth 
not  become  their  privileges,  their  vows,  their  hope.     God  in  covenant 
is  theirs,  and  he  hath  all  things  that  hath  him  that  made  all  things : 
all  things  are  comprised  in  God.     If  our  lumber  be  changed  into 
silver,  our  silver  into  gold,  our  gold  into  one  rare  pearl,  that  is  all  the 
other  virtually.     If  God  hath  given  us  himself,  his  Christ,  his  Spirit, 
will  not  all  this  content  us  ?     It  doth  not  become  our  vows,  and  the 
promises  which  thou  madest  to  God  when  thy  terrors  were  upon  thee  ; 
then  thou  didst  say,  0  Lord,  let  me  have  Jesus  Christ,  and  I  will  be 
content,  though  I  should  beg  my  bread,  and  be  reduced  to  rags,  and 
extremity  of  want.    When  thy  heart  was  stung  with  sin,  thus  desirous 
wert  thou  to  reckon  upon  Christ  as  thy  all-sufficient  portion.     How 
grew  the  'consolations  of  God  to  be  small'  with  thee?  Job  xv.  11. 
Now  God  trieth  whether  thou  wilt  stand  to  thy  word,  and  thou  fallest 
a-murmuring:  it  may  be  just  with  God  to  dip  his  arrows  in  venom 
and  vengeance,  and  shoot  them  into  thy  soul  again.     Once  more,  it  is 
below  your  hopes  ;  you  should  have  a  spirit  as  high  as  heaven,  and 
will  you  storm  at  every  petty  loss  ?  as  he  said,  '  Art  thou  the  king's  son- 
in-law,  and  art  so  lean  from  day  to  day  ? '  are  you  heirs  of  glory,  and 
stand  so  much  upon  trifles  ?     It  should  -not  be. 

Having  given  you  some  general  considerations  against  murmuring, 
I  now  come  to  particular  cases. 

1.  Dost  thou  lie  under  deep  pressing  wants  ?  Divers  have  been 
put  to  great  straits  that  have  done  God  more  glory.  Musculus,  a 
great  divine,  yet  forced  to  serve  a  weaver  for  his  subsistence ;  Paul 
made  tents  that  he  might  not  be  burdensome,  and  so  prejudice  men 
against  the  gospel ;  the  more  destitute,  the  more  sensible  of  the  care 
of  providence.  God  beareth  the  purse  for  us  ;  when  we  have  but  from 
hand  to  mouth,  we  are  still  supplied :  the  more  immediately  you  live 
upon  God,  the  more  you  begin  the  life  of  heaven,  where  God  is  all  in 
all.  Deep  poverty  is  the  sauce  of  the  present  life.  Austin  saw  a 
beggar  frisking  after  his  belly  was  filled ;  he  could  find  no  such  delight 
after  the  use  of  the  creatures,  being  daily  and  abundantly  supplied. 
The  spectacle  much  wrought  upon  him. 


YER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  311 

2.  Hast  thou  sustained  great  losses  ?     If  God  hath  lent  us  bless 
ings,  and  taken  them  again,  shall  we  grudge  them  to  the  right  owner? 
He  took  part  that  gave  all. 

3.  Dost  thou  endure  great  pains  ?     There  is  a  gradation  in  mise 
ries  ;  those  that  light  upon  the  estate  do  not  sit  so  close  as  those  that 
light  upon  the  body,  and  those  that  light  upon  the  body  are  not  so 
terrible  as  those  that  light  upon  the  soul :  '  A  wounded  spirit,  who  can 
bear?'     Bodily  pains  is  the  case  we  now  speak  to:  you  are  full  of 
pains,  but  Christ  on  the  cross  suffered  more ;  but  he  was  God-man. 
The  martyrs  suffered  more,  Heb.  xi.  35 :  they  were  tortured,  eTv^iravio-- 
6r)crav — they  were  stretched  out  like  a  drum ;  but  those  were  rare 
instances,  and  had  a  singular  assistance.     Paul's  was  an  ordinary 
case ;  his  '  thorn  in  the  flesh,'  2  Cor.  xii.,  was  some  great  bodily  pain ; 
but  Paul  was  a  choice  spirit :  heathens  have  borne  it  stoutly.     Epi 
curus  was  full  of  solace  in  a  fit  of  the  colic,  ob  memoriam  inventorum, 
by  calling  to  mind  his  inventions  in  philosophy ;  and  Tully  speaketh 
of  Possidonius  the  philosopher,  that  whilst  he  was  under  a  great  fit  of 
the  stone,  could  discourse  freely  that  nothing  was  good  but  virtue, 
nothing  evil  but  vice ;  and  when  his  pain  twinged  him,  would  say, 
Nihil  agis,  dolor !  quamvis  sis  molestus,  nunquam  confitebor  te  esse 
malum — pain,  thou  dost  nothing  alter  my  opinion ;  though  thou  art 
troublesome,  yet  thou  art  not  evil.     But  these  were  men  that  obsti 
nately  maintained  an  insensibleness.     Little  children  have  endured 
great  pains,  and  wilt  thou  startle  at  that  which  poor  little  children 
have  suffered  ?     Besides  all  this,  it  is  God's  design  to  try  you.     There 
is  a  great  deal  of  valour  to  be  showed  in  the  sick-bed : l  either  the  end 
of  it  will  be  life  or  death  :  if  death,  it  is  the  last  brunt,  bear  it  patiently : 
'  Those  enemies  which  ye  now  see,  ye  shall  see  them  no  more,'  Exod. 
xiv.  13  ;  heaven  will  make  amends  for  all :  if  life,  you  will  be  ashamed, 
when  well,  that  you  had  no  more  patience  whilst  sick.     Passive  valour 
is  the  glory  of  a  Christian ;  active  valour,  that  is  fomented  with  plenty 
of  blood  and  spirits,  is  a  poor  thing  to  it.     Great  soldiers,  that  will 
venture  upon  the  mouth  of  a  cannon,  yet  tremble  at  a  disease  and 
lingering  death ;  when  they  are  sick  they  are  under  God's  arrest,  &c. 

Thus  I  have  given  you  remedies  against  murmuring  by  way  of  con 
sideration  :  now  by  way  of  practice. 

1.  Divert  the  stream  another  way.     As  to  the  disposition  of  heart, 
take  this  rule:    Be  still  examining  thyself  rather  than  judging  God, 
Ps.  iv.  4.     If  God  seemeth  to  neglect  me,  have  not  I  neglected  him  ? 
&c.     As  to  the  outward  expression  of  murmuring,  turn  the  streams 
again  ;  express  thy  sorrows  often  in  a  way  of  prayer,  thy  rejoicings  in 
a  way  of  praise.     Prayer  cureth  murmuring,  for  that  is  a  duty  wherein 
we  profess  subjection  and  dependence :  and  besides,  utterance  giveth 
ease  to  the  soul :  an  oven  stopped  is  the  more  hot  within ;  complain 
more  to  God,  and  we  shall  not  complain  of  God.     Praise  cureth  mur 
muring,  Job  i.  23 ;  as  long  as  we  can  give  thanks,  we  will  not  be 
querulous :  but  when  we  are  disdainful  of  blessings,  and  we  say, 
What !  no  more  ?  Mai.  i.  2,  the  distemper  is  getting  ground  upon  the 
soul. 

2.  Affect  rather  to  be  good  than  great.    None  murmur  because  of 

1  '  Virtus  etiam  lecto  exhibetur.' 


312  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

the  smallness  of  grace ;  that  is  not  their  complaint ;  but  because  of 
the  lowness  of  their  condition  in  the  world.  A  man  that  looketh  after 
the  increase  of  grace,  he  can  bless  God  for  his  outward  decays,  2  Cor. 
iv.  16,  and  look  upon  murmurings  as  worse  than  pains  or  losses; 
those  are  afflictions,  these  are  sins.  So  much  for  the  first  crime 
charged. 

The  next  part  of  their  character  is  walking  after  their  own  lusts. 
This  is  fitly  subjoined  to  the  former,  for  lusts  make  men  fro  ward  and 
hard  to  be  pleased,  and  the  persons  here  described  were  exact  libertines, 
making  their  lusts  their  rule  and  their  law  ;  yea,  the  most  brutish  of 
all  lusts,  '  the  lusts  of  the  flesh  ;  and  therefore  in  Peter  it  is,  2  Peter 
ii.  10,  '  That  walk  after  the  flesh  in  the  lust  of  uncleanness.'  How 
portentious  they  were  for  impurities  in  this  kind  we  told  you  before. 
Their  walking  after  their  lusts  implieth  their  giving  up  themselves  to 
such  a  course,  contrary  to  all  fear  of  God,  care  of  laws,  or  restraint  of 
nature. 

The  point  is,  that  it  is  an  argument  of  ungodliness  when  men  walk 
after  their  own  lusts.  The  apostle,  applying  the  prophecy  of  Enoch 
against  ungodly  men,  bringeth  this  as  a  part  of  the  charge,  that  they 
1  walk  after  their  own  lusts/  I  shall  inquire  : — 

1.  What  lusts  are? 

2.  What  it  is  to  walk  after  their  own  lusts  ? 

3.  Prove  it  to  be  a  note  of  ungodliness. 

First,  What  lusts  are  ?  This  I  have  answered  elsewhere  ;  see  my 
commentary  on  James  i.  14.  For  the  present,  let  it  suffice  to  note, 
that  lust  is  either  original  or  actual. 

1.  It  signifieth  our  original  proneness  to  all  that  is  evil,  James  i.  14. 

2.  Actual  lust,  so  it  signifieth  any  evil  motion  of  the  heart  that 
swerveth  from  the  law  of  God,  more  especially  our  inordinate  desires 
and  inclinations  to  pleasures,  honours,  or  profit.     Sometimes  they  are 
called  '  fleshly  lusts/  1  Peter  ii.  11,  as  carrying  us  out  to  the  satisfaction 
of  our  bodily  and  brutish  appetites  ;  sometimes  '  worldly  lusts,'  Titus 
ii.  12,  because  they  are  stirred  by  worldly  objects.     Lusts  are  the  fever 
of  the  soul,  unnatural  heats,  transgressing  the  laws  of  reason  and  bounds 
of  religion. 

Secondly,  What  doth  this  walking  imply  ?  It  is  elsewhere  expressed 
by  '  serving  divers  lusts  and  pleasures/  Titus  iii.  3,  and  by  'fulfilling 
the  desires  of  the  flesh  and  the  mind/  Eph.  ii.  3.  It  noteth : — 

1.  A  willing  subjection  to  lust  as  a  law  or  as  a  master,     The  one 
is  implied  in  '  walking  after  our  Justs/  the  other  in  '  serving  our  lusts/ 
when  men  do  as  they  please,  and  let  their  sensual  heart  give  law  to 
the  whole  man.     A  child  of  God  may  be  overcome  by  his  lusts,  but 
he  doth  not  walk  after  them,  or  serve  them  ;  he  may  be  foiled,  but  he 
doth  not  give  over  the  combat,  and  is  still  resisting,  striving,  praying, 
calling  in  the  help  of  the  Spirit ;  his  soul  suffereth  a  rape  by  lust,  there 
is  not  a  plenary  consent  on  his  part. 

2.  Customary  practice  and  observance.     Walking  is  a  progressive 
motion,  and  so  implieth  men's  course  and  the  tenor  of  their  lives.     A 
child  of  God  his  walking  is  in  the  Spirit,  Gal.  v.  16,  and  doth  not 
fulfil  the  lusts  of  the  flesh  ;  but  it  is  a  wicked  man's  work  and  employ 
ment. 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  313 

3.  A  fond  indulgence ;  they  are  so  far  from  thwarting  lusts,  that 
they  provide,  contrive  for  them :  Kom.  xiii.  14,  'Make  not  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof/  They  nourish  their  hearts, 
fondle  lust,  and  make  a  wanton  of  it ;  they  do  not  crucify  it,  and  set  up 
a  course  of  mortification  against  it. 

Thirdly,  This  is  a  note  of  unregeneracy,  or  a  state  of  ungodliness. 
The  apostle  describeth  the  natural  state  by  this  '  serving,'  Titus  iii.  3  ; 
and  this  '  fulfilling/  Eph.  ii.  3  ;  and  when  the  Holy  Ghost  doth  deride 
the  pride  and  folly  of  young  men  in  giving  themselves  up  to  a  course 
of  lust  and  vanity,  he  saith,  '  Go,  walk  in  the  way  of  thine  own  heart/ 
Eccles.  xi.  9 ;  and  the  negative  or  privative  work  of  regeneration  is 
called  a  '  putting  off  the  old  man  with  his  deceitful  lusts/  Eph.  iv.  22, 
and  it  standeth  with  good  reason : — 

1.  Because  they  that  walk  after  their  lusts  seek  to  cherish  that 
which  Christ  came  to  destroy,  and  so  go  about  to  defeat  the  Redeemer, 
and  to  hinder  him  from  obtaining  his  purpose  in  their  hearts.     Christ 
came  '  to  destroy  the  works  of  the  devil/  1  John  iii.  8,  iva  Xu<r?7,  to  untie 
arid  loosen  those  cords  of  vanity  wherewith  Satan  hath  bound  us.    The 
works  of  the  devil  are  lusts,  which  are  of  his  inspiring  and  cherishing : 
John  viii.44, '  Ye  are  of  your  father  the  devil,  and  the  lusts  of  your  father 
ye  will  do.'     Now  when  Christ  cometh  to  loose  these  cords,  carnal  men 
tie  them  the  faster,  and  therefore  certainly  are  to  be  reckoned  to  the 
devil,  and  not  unto  God.     Every  degree  of  service  done  to  Satan  is  an 
act  of  treason  and  disloyalty  to  Christ ;  therefore,  when  men  make  it 
their  work  to  fulfil  their  lust,  they  renounce  all  allegiance  to  Christ. 

2.  They  that  walk  after  their  lusts  have  not  taken  the  rule  of  the 
new  creature  upon  them.      The  new  man  hath  another  master  and 
another  rule ;  the  renewed  soul  is  not  governed  by  lust,  but  by  the 
law  of  God,  Gal.  vi.  16.     If  we  have  not  changed  our  rule,  it  is  a  sign 
we  have  not  changed  our  master. 

3.  They  that  walk  after  their  lusts  never  felt  the  power  of  grace, 
for  '  the  grace  of  God  teacheth  us  to  deny  all  ungodliness  and  worldly 
lusts/  Titus  ii.  11, 12.     How  doth  it  teach  us  ?     I  answer — -(1.)  Partly 
by  diversion,  by  acquainting  us  with  better  things  in  Christ :  Eom. 
xiii.  14,  '  Put  ye  on  the  Lord  Jesus,  and  make  not  provision  for  the 
lusts  of  the  flesh.'     Love  cannot  lie  idle  in  the  soul,  the  mind  of  man 
must  have  some  oblectation  and  delight ;  either  love  runneth  out  in 
lust  or  in  respects  to  God,  either  to  heavenly  or  worldly  things.    When 
we  only  savour  the  things  of  the  flesh,  it  is  a  sign  we  never  tasted  how 
sweet  God  is  in  Christ.     (2.)  Partly  by  way  of  help  and  supply  ;  it 
planteth  opposite  principles,  and  makes  use  of  an  opposite  power  ;  it 
plants  opposite  principles,  a  new  nature  that  hath  new  desires  and  de 
lights,  2  Peter  i.  4,  and  maketh  use  of  an  opposite  power,  which  is  the 
Spirit   of  God,   Eom.   viii.    13.     (3.)  Partly  by   way  of  argument. 
Grace  out-pleadeth  lust ;   it  tirgeth  the  unsuitableness  of  it  to  our  con 
dition.     See  Eom.  xiii.  13  ;  1  Peter  iv.  3,  i.  14 ;  Eom.  vi.  2.     To  our 
vows  ;  baptism  implieth  a  renunciation  of  sins,  1  Peter  iii.  21.     It  is 
an  answer  to  God's  demands :  Credis  f — Credo.     Abrenuncias  ? — Ab- 
renuncio.     Spondes  ? — Spondeo.     Therefore  he  that  liveth  under  the 
full  power  of  lust  hath  forgotten  his  baptismal  vows,  2  Peter  i.  8,  'for 
gotten  that  he  was  purged  from  his  old  sins.'     It  pleadeth  also  the  un- 


314  AN  EXPOSITION,  WITH  NOTES,  [YER.  16. 

suitableness  of  it  to  our  hopes,  1  Peter  ii.  11.  We  are  passing  on  to 
another  country,  where  we  shall  enjoy  a  pure  and  sinless  estate. 

Let  us  now  apply  the  point : — 

Use  1.  It  dissuadeth  us  from  walking  after  our  own  lusts.  You 
that  are  Christians  should  deny  them,  and  not  gratify  them,  otherwise 
you  renounce  your  allegiance  to  God.  Lust  sets  up  another  lord,  and 
maketh  us  stand  in  defiance  of  the  God  that  made  us  ;  his  laws 
call  for  one  thing,  and  your  lusts  crave  another.  God  saith,  '  Put  off 
the  old  man  with  his  deceitful  lusts,'  and  you  say,  We  will  keep  them. 
Can  they  be  good  subjects  that  live  in  defiance  of  their  sovereign's 
laws  ?  If  a  prince  should  send  a  message  to  a  city  not  to  harbour 
such  and  such  traitors,  but  to  search  them  out,  and  bring  them  to  con 
dign  punishment ;  if  they  never  look  after  them,  yea,  are  angry  with 
those  that  discover  them,  it  argueth  they  do  inhaunt  with  traitors,  and 
are  enemies  to  their  prince.  We  are  often  warned  in  God's  name  to 
look  to  our  sinful  lusts,  to  put  them  away ;  and  we  go  home  and  never 
regard  it,  nay,  are  angry  with  those  that  grate  upon  the  conscience  : 
Herod  would  not  have  his  Herodias  touched.  We  take  it  heinously 
when  the  word  beareth  hard  upon  our  hearts  ;  what  do  we  but  show 
ourselves  traitors  to  the  crown  of  heaven  ? 

2.  Otherwise  you  renounce  your  interest  in  Christ :  Gal.  v.  24,  *  They 
that  are  Christ's  have  crucified  the  flesh,  with  the  affections  and  lusts 
thereof     He  doth  not  say  they  are  Christ's  that  take  up  this  opinion 
and  naked  belief  that  he  was  crucified,  or  died  for  sinners,  but  they  are 
Christ's  that  feel  that  he  was  crucified,  that,  by  the  virtue  of  his  cross, 
do  crucify  their  own  lusts  and  sinful  affections.     What !  a  Christian, 
and  yet  wrorldly !  a  Christian,  and  yet  sensual !  a  Christian,  and  yet 
proud !     You  that  are  given  to  pleasures,  do  you  believe  in  Christ 
that  was  a  man  of  sorrow  ?     You  that  are  carried  after  the  pomp  and 
vanity  of  the  world,  do  you  believe  in  Christ,  whose  '  kingdom  was  not 
of  this  world'  ?     You  that  are  proud  and  lofty,  do  you  profess  an  in 
terest  in  Christ,  who  said,  '  Learn  of  me,  for  I  am  humble  and  lowly'  ? 
It  is  in  vain  for  you  to  talk  of  his  dying  for  sinners,  and  boasting  of 
his  cross,  when  you  never  felt  the  virtue  of  it,  Gal.  vi.  14.     What  ex 
perience  have  you  that  his  cross  was  the  cross  of  the  Son  of  God,  when 
your  hearts  linger  as  inordinately  after  carnal  things  as  ever  ?     Have 
you  got  anything  by  it  ?     Do  you  feel  any  weakening  of  lusts  ?  any 
decay  of  sin  ?     Are  you  '  planted  into  the  efficacy  of  his  death '  ?  Eom. 
vi.  5.     If  not,  how  can  you  glory  in  the  cross  of  Christ  ? 

3.  Otherwise  you  are  not  acquainted  with  the  Spirit ;  his  work 
is  to   mortify   lusts,  Eom.   viii.   13,  and  'they  that   are   after   the 
flesh  do  savour  of  the  things  of  the  flesh  ;  and  they  that  are  after  the 
Spirit,  the  things  of  the  Spirit/  Kom.  viii.  5.     After  whom  do  ye  walk  ? 
After  your  own  lusts,  or  after  the  Spirit  of  God  ? 

4.  God  doth  not  only  require  you  in  point  of  sovereignty  to  put 
away  your  lusts,  but  also  pleadeth  with  you  upon  terms  of  grace  : 
Titus  ii.  11,  12,  'The  grace  of  God  that  bringeth  salvation,  teacheth 
you  to  deny  worldly  lusts.'    Grace  hath  denied  us  nothing,  it  hath  given 
us  Christ,  and  all  things  with  him ;  and  shall  we  stick  at  our  lusts, 
that  are  not  worth  the  keeping  ?     Nature  is  much  addicted  to  these 
lusts,  but  surely  God  loves  Christ  much  more  than  we  love  the  world; 


VER.  16.]  UPON  THE  EPISTLE  OF  JTJDE.  315 

his  love  is  infinite  and  unlimited,  like  his  essence,  yet  God  gave  up 
the  Son  of  his  love.  Grace  counteth  nothing  too  dear  for  us,  not  the 
blood  of  Christ,  the  joys  of  heaven ;  and  shall  we  count  anything  too 
dear  to  part  with  for  grace's  sake  ?  God  forbid  I  A  '  right  eye/  and  a 
'  right  hand,'  Mat.  v.  29,  cannot  be  so  dear  to  us  as  Christ  was  to  God. 
"What  a  cost  hath  grace  been  at  to  redeem  us  and  save  us  !  and  shall 
grace  be  at  all  this  cost  for  nothing  ?  If  God  had  commanded  us  a 
greater  thing,  ought  we  not  to  have  done  it  ?  If  to  '  give  the  body  to  be 
burned,'  to  offer  *  the  first-born  for  the  sin  of  the  soul '  ?  Considering 
his  absolute  right  over  the  creature,  he  might  have  required  thy  life, 
and  thy  children's  life,  but  he  only  requireth  thy  lusts,  things  not 
worth  the  keeping,  the  bane  of  the  soul,  a  bad  inmate,  which,  if  we 
know  its  pestilent  influence,  we  needed  no  more  arguments  to  turn 
out  of  doors.  Thy  lusts  God  requireth  ;  things  we  are  bound  to  part 
with,  to  preserve  the  integrity  and  perfection  of  our  natures,  if  God 
had  never  dealt  with  us  in  a  way  of  grace.  But  how  shall  grace  plead 
in  vain  when  it  presseth  to  deny  lusts  ?  It  will  be  the  shame  and  horror 
of  the  damned  to  all  eternity  that  they  have  stood  with  God  for  a 
trifle,  that  they  would  not  part  with  dung  for  gold,  with  a  little 
brutish  contentment  for  the  consolations  of  the  Spirit,  especially  when 
grace,  which  hath  so  deeply  pre-engaged  us,  pleadeth  for  it. 

5.  Consider  what  lust  is ;  it  is  the  disease  of  the  soul.     Natural 
desire  is  like  the  color  vitalis — the  vital  heat ;  but  lust  is  like  a  feverish 
heat,  that  oppresseth  nature.     We  should  get  rid  of  it  as  we  would  of 
a  disease ;  the  satisfaction  of  it  is  sweet  to  carnal  nature,  so  is  drink 
to  a  man  in  a  fever.     Who  would  desire  a  fever  to  relish  his  drink  ? 
Better  be  without  the  disease  than  enjoy  the  pleasure  of  the  satis 
faction  ;  better  mortify  lust  than  satisfy  it ;  in  the  issue  it  will  be 
sweeter.     I  am  sure  the  pains  of  mortification  will  not  be  so  bitter  as 
the  horrors  of  everlasting  darkness.   Lust  let  alone  beginneth  our  hell ; 
it  is  a  burning  heat  that  at  length  breaketh  out  into  everlasting  flames. 
Again,  lust  is  the  disorder  of  nature  :  as  it  is  monstrous  in  the  body  if 
the  head  be  there  where  the  feet  should  be,  and  the  feet  there  where 
the  head  should  be ;  such  a  deordination  is  there  in  the  soul  when 
the  affections  carry  it ;  and  when  reason  should  be  in  dominion,  we 
suffer  lust  to  take  the  throne.     Man  rightly  constituted,  his  actions 
are  governed  in  this  manner:  the  understanding  and  conscience  pre 
scribe  to  the  will ;  the  will,  according  to  right  reason  and  conscience, 
moveth  the  affections ;  the  affections,  according  to  the  command  and 
counsel  of  the  will,  move  the  bodily  spirits  and  members  of  the  body ; 
but  by  corruption  there  is  a  manifest  inversion  and  change  ;  pleasures 
affect  the  senses,  the  senses  corrupt  the  fantasy,  the  fantasy  moveth 
the  bodily  spirits,  they  the  affections,  and  by  their  violence  and  in 
clination  the  will  is  enslaved,  and  the  mind  blinded,  and  so  man  is 
carried  headlong  to  his  own  destruction.     Now,  shall  we  cherish  these 
lusts  and  brutish  appetites  ?     The  Lord  forbid  ! 

6.  It  is  lusts  that  hinder  the  peace  of  the  world,  our  own  peace. 
How  quietly  and  happily  would  men  live  if  they  were  more  mortified! 
Men  desire  more  than  they  have,  and  so  are  made  poor,  not  by  want 
so  much  as  desire.     He  that  expects  little  is  soon  satisfied.     It  is  our 
own  passions  that  raise  a  storm  in  the  soul.     A  man  that  is  vile  and 


316  AN  EXPOSITION,  WITH  NOTES,  [VER.  16. 

little  in  his  own  eyes,  when  others  contemn  and  slight  him,  they  do 
but  ratify  his  private  opinion  of  himself;  and  who  can  be  angry  with 
others  because  they  are  of  the  same  judgment  with  ourselves  ?  Take 
away  the  lust  and  the  trouble  ceaseth.  What  need  Haman  be 
troubled  that  Mordecai  did  not  bow  the  knee,  but  that  he  looked  for 
it  ?  Nay,  lusts  trouble  our  peace  of  conscience.  Lusts  let  alone  end  in 
gross  sins,  and  gross  sins  in  desperation.  Love  of  pleasures,  if  uncon 
trolled,  will  end  in  drunkenness,  or  adultery ;  and  envy,  in  murder  and 
violence.  Sins  unchecked  grow  licentious  and  unruly.  Judas  allowed 
his  covetousness,  and  it  brought  him  to  betray  his  Master,  and  that 
brought  him  to  the  halter.  Gehazi  was  first  blasted  with  covetous- 
ness,  and  then  with  leprosy,  and  so  became  a  burden  to  himself ;  Ananias 
and  Sapphira,  taken  off  by  a  sudden  judgment.  The  devil  loveth  by  lust 
to  bring  us  to  sin,  and  by  sin  to  shame,  and  by  shame  to  horror  and 
despair ;  so  that,  if  we  walk  after  our  lusts,  it  proveth  a  sad  walk  in  the 
issue.  Again,  it  disturbeth  our  peace  with  others.  These  libertines 
were  yokeless,  and  could  not  endure  restraints,  because  wedded  to  their 
own  lusts.  It  is  not  opinions  divide  the  world  so  much  as  lusts  and 
interests. 

7.  The  more  you  walk  after  your  lusts,  the  more  you  may.     They 
are  not  quenched  when  they  are  satisfied,  but  increased  rather,  as  the 
fire  is,  by  laying  on  new  fuel ;  the  distemper  groweth  every  day,  till 
you  are  quite  enslaved  :  '  Given  to  much  wine/  Titus  i.  7,  ii.  3 ;  it  is 
S6$ov\(t)/j,eva<?, '  enslaved  to  wine/  in  the  Greek.   In  this  sense  we  are  said 
to  be  '  brought  under  the  power '  of  the  creature,  1  Cor.  vi.  12 ;  so  that 
whatever  shame  or  loss  ensueth,  you  cannot  leave  your  lusts :  Jer.  xviii. 
12,  '  There  is  no  hope/  &c. ;  they  see  it  is  bad,  and  cannot  see  how  it 
should  be  otherwise. 

8.  What  can  we  get  by  sin  but  a  little  pleasure  ?  Titus  iii.  3,  '  Ser 
ving  divers  lusts  and  pleasures/  This  is  the  great  sorceress  that  enchants 
the  whole  world,  the  root  of  all  sin  ;  they  *  loved  pleasures  more  than 
God/  2  Tim.  iii.  4.     It  is  not  imaginable  that  an  intelligent  creature 
should  rest  in  his  own  actions  ;  we  aim  at  somewhat  in  walking  after 
our  own  lusts ;  if  we  balk  that  which  is  honest,  it  must  be  profit  or 
pleasure.     Now,  that  a  man  should  enslave  himself  for  ever,  and  that 
for  a  little  pleasure,  which  is  base  in  itself,  and  lost  as  soon  as  enjoyed, 
is  monstrous  and  absurd.     Breve  est  quod  delectat,  ceternum  quod 
cruciat — the  pleasure  is  but  short,,  vanishing,  but  the  pain  is  for  ever. 
And  will  you  for  a  thing  of  nought  break  with  God,  and  forfeit  your 
immortal  souls  ?     Oh  f  let  it  not  be: 

Let  all  this  now  persuade  you  to  deny  your  lusts,  rather  than  to  feed 
and  cherish  them,  to  renounce  them,  and  not  to  walk  after  them. 
There  are  three  degrees  of  this  denial : — (1.)  They  must  be  prevented, 
and  kept  from  rising ;  (2.)  Suppressed  and  kept  from  growth ;  (3.) 
We  must  not  accomplish  them,  and  if  they  gain  consent,  keep  them, 
from  execution.  Suitable  to  which  three  degrees  there  are  three 
duties : — (1st.)  Mortification,  that  we  may  prevent  them.  (2d.) 
Watchfulness,  that  we  may  suppress  them ;  (3d.)  Resolution,  that 
we  may  not  accomplish  them. 

1.  To  begin  with  the  top  and  highest  degree,  to  prevent  the  lust : 
1  Peter  ii.  11,  '  Abstain  from  fleshly  lusts/  It  is  not  enough  to  ab- 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  317 

stain  from  acts  of  sin,  but  we  must  abstain  from  lusts;  yea,  the  root 
must  be  deadened  :  Gal.  v.  24, '  Crucify  the  flesh.'  She  is  chaste  that 
checketh  an  unclean  solicitation,  but  she  is  more  worthy  of  praise  whose 
grave  carriage  forbiddeth  all  assaults  and  attempts  in  that  kind  ;  so 
should  we  be  so  mortified  as  to  prevent  a  temptation,  not  to  have  a 
lust  stirring.  But  because  this  cannot  always  be — 

2.  The  next  degree  is,  timely  to  suppress  them,  laus  est  aliqua  in 
secundis  stare — to  conquer  lust  when  we  cannot  curb  it,  and  wholly 
keep  it  under.     Dash  Babylon's  brats  against  the  stones,  and  take  the 
little  foxes ;  smother  it  in  the  conception,  James  i.  15.     It  is  a  great 
sin  to  quench  the  Spirit's  motion,  so  it  is  a  great  neglect  not  to  take 
notice  of  the  first  thoughts  and  risings  of  sin ;  the  little  sticks  kindle 
first,  and  set  the  great  ones  on  fire ;  crush  the  cockatrice  in  the  egg. 
The  flesh  riseth  up  in  arms  against  every  graceful  motion ;  so  should  the 
spirit,  the  better  part,  against  every  sinful  motion,  Gal.  v.  17.  Chide  away 
your  carnal  thoughts,  arid  let  them  not  find  harbour.    If  the  envious  man 
throw  weeds  over  the  garden  wall,  the  gardener  will  not  let  them  root 
there.    If  Satan  cast  in  thoughts,  cast  them  out  again  with  indignation. 

3.  Let  not.  worldly  lusts  be  put  in  execution.    If  thou  hast  neglected 
the  mortification  and  deadening  of  the  affections,  if  sin  hath  got  the 
start, of  thee,  and  gained  a  consent,  yet  at  least  restrain  the  practice  : 
James  i.  15,  '  Lust,  when  it  hath  conceived,  bringeth  forth  sin/  that 
is,  an  external  sinful  action  ;  there  are  '  works  of  the  flesh/  that  follow 
'  the  lusts  of  the  flesh/  Gal.  v.  19.     It  is  good  to  stop  at  lust ;  though 
the  lust  grieveth  the  Spirit  of  God,  yet  the  work,  besides  the  grief, 
bringeth  dishonour  to  God,  giveth  an  ill  example,  bringeth  scandal  to 
religion,  maketh  way  for  a  habit  and  further  proneness  to  sin  ;  there 
fore  if  thou  hast  not  prevented  the  lust,  act  not  the  sin :  Micah  ii.  1,  2, 
1  Woe  be  to  them  that  devise  evil  upon  their  beds,  and  when  the  morn 
ing  is  light,  they  practise  it.'     It  is  naught  to  harbour  the  motion,  to 
plot  and  muse  upon  sin,  but  it  is  worse  to  practise  it,  for  every  act 
strengthens  the  inclination  ;  as  a  brand  that  hath  been  once  in  the  fire 
is  more  ready  to  burn  again.     If  the  devil  have  kindled  a  fire  in  thy 
bosom,  let  not  the  sparks  fly  abroad,  but  keep  the  temptation  within 
doors,  lest  thou  more  betray  thyself  into  Satan's  hands. 

The  third  clause  in  this  application  of  Enoch's  prophecy  is,  that 
their  mouth  speaketh  great  swelling  words.  In  Enoch's  prophecy  not 
only  unholy  deeds  are  noted,  but  hard  speeches.  These  Gnostics  were 
faulty  both  ways,  both  in  word  and  deed ;  that  which  is  charged  here 
is  a  fault  in  their  speech.  It  is  said,  Dan.  xi.  36,  '  The  king  shall 
speak  marvellous  things  against  the  God  of  gods/  In  the  Septuagint 
the  same  phrase  is  used  that  is  here,  teal  6  ftaaiXevs  v^wOriaeTai  Kal 
/j,eyd\.vv0rjcreT(U  cVl  irdvra  6eov,  Kal  \a\rjo-ei,  virepoy/ca,  and  so  possibly 
it  may  imply  their  blasphemies  against  God,  a  crime  of  which  these 
wretches  were  guilty,  in  exalting  Simon  Magus  above  the  true  God. 
Or  else  these  '  swelling  words '  may  relate  to  their  boasting  of  their 
own  knowledge,  from  whence  they  were  called  Gnostics  ;  and  Tertulliaa 
saith  of  them,  Omnes  tument,  omnes  scientiam  pollicentur  ;  ipsce  mu- 
lieres  hcereticce,  quam  sunt  procaces ! — they  all  swell  with  pride,  and 
make  ostentation  of  deeper  knowledge ;  their  very  women,  how  con 
ceited  are  they !  Or  else  it  may  signify  their  proud  censures  of  others, 


318  AN  EXPOSITION,  WITH  NOTES,  [YER.  16. 

their  scorning  of  the  guides  of  the  church,  as  it  is  said  of  some  :  Ps. 
Ixxiii.  9,  '  They  speak  loftily,  they  set  their  mouth  against  the  heavens, 
their  tongue  walketh  through  the  earth/  They  took  a  liberty  to  speak 
of  all  things  and  persons  at  pleasure,  without  any  restraint,  which  was 
and  is  the  very  genius  of  these  and  other  seducers.  Bather,  I  suppose, 
though  not  excluding  the  other  senses,  these  swelling  words  relate  to 
their  phraseology  and  unsavoury  gibberish  which  they  used  in  repre 
senting  their  opinions.  Peter  calleth  them  '  swelling  words  of  vanity,' 
2  Peter  ii.  18.  The  note  hence  is  this  : — 

Obs.  3.  That  the  pride  and  vanity  of  seducers  is  usually  bewrayed 
in  the  fondness  and  affectedness  of  their  expressions.  The  affected 
language  of  the  Gnostics  and  Valentinians  may  be  seen  in  Irenseus  ;  and 
how  much  this  pattern  hath  been  improved  by  men  of  a  fanatical  spirit, 
may  be  found  in  those  that  have  written  of  the  heresies  of  succeeding 
ages.  Jerome  taxeth  Jovinian  with  his  swelling  words.1  In  times 
more  modern,  Swinkfield  was  observed  to  be  always  talking  of  illumi 
nation,  deification,  &c.  ;  and  the  familists'  cant  is  not  unknown,  of 
being  godded  with  God,  and  christed  with  Christ.  So  Jacob  Behmen's 
greening  of  the  inward  root,  &c. ;  and  Calvin  saith  of  the  libertines  of 
his  time,  communi  sermone  spreto,  exoticum  nescio  quid  idioma  sibi 
fingunt,  interea  nihil  spirituale  afferunt,  they  pretend  to  matter  more 
spiritual,  and  when  all  cometh  to  all,  it  is  but  noisome  errors  disguised, 
or  common  things  represented  in  uncouth  forms  of  speech,  which  the 
scriptures  own  not,  rational  and  truly  spiritual  men  understand  not.  The 
same  unsavoury  and  unintelligible  forms  of  speech  may  be  observed  in 
a  wicked  book  lately  put  forth  by  a  knight  of  this  country,  called  '  The 
Eetired  Man's  Meditations/  wherein  the  highest  principles  of  our  most 
holy  faith  are  endeavoured  to  be  undermined  by  this  artifice  of  covert 
and  affected  speech ;  but  that  by  the  providence  of  God  the  book  fell 
under  neglect  and  scorn  presently  upon  the  publication.  Now  the 
reason  of  this  affectation  is,  I  suppose,  to  amuse  the  reader  with  the  pre 
tence  of  mystery  and  depths,  Rev.  ii.  24,  that,  despising  the  simplicity 
of  the  word,  and  the  common  and  avowed  principles,  he  may  be  the 
more  pliable  to  their  carnal  fancies,  which,  if  nakedly  exposed  at  first, 
would  have  nothing  of  allurement  and  temptation  in  them  to  any  well- 
disposed  minds.  Well,  then,  be  not  rapt  into  admiration  with  novel 
and  conceited  expressions,  nor  troubled  with  '  oppositions  of  science 
falsely  so  called/  1  Tim.  vi.  20.  This  is  the  devil's  device,  first  to 
maze  people,  as  birds  are  with  a  light  and  a  bell  in  the  night,  and  then 
to  drive  them  into  the  net.  If  you  would  keep  to  wholesome  doctrine, 
keep  to  a  form  of  wholesome  words,  and  do  not  place  religion  in  con 
ceited  speaking  ;  a  holy  dialect  I  know  becometh  saints,  but  an  affected 
phraseology  is  one  of  Satan's  lures,  and  a  means  to  corrupt  many. 

The  fourth  clause  is,  having  men's  persons  in  admiration  because 
of  advantage.  Junius  applieth  this  to  those  that  set  up  angels,  and 
unknown  names  and  persons  in  the  church,  instead  of  Christ ;  but  I 
think  it  is  rather  to  be  applied  to  men.  Person  is  therefore  put  for 
the  outward  state  and  appearance,  in  which  sense  it  is  said,  '  Thou 
shalt  have  no  respect  of  persons  in  judgment/  that  is,  of  their  outward 

1  '  Descripsit  Apostolus  Jovinianum  loquentem  buccis  tumentibus  et  inflata  verba  tru- 
tinantem.'—  Hieron.  adversus  Jovin.,  lib.  i. 


VER.  16.]  UPON  THE  EPISTLE  OF  JUDE.  319 

condition  and  estate.  Accepting  of  persons,  as  Gen.  xix.  21,  is  ren 
dered  in  the  Septuagint  by  Oav/jL^eiv  TO  Trpoaco-n-ov,1  wondering  at  a 
man's  face  or  outside,  as  being  overcome  and  dazzled  at  the  splendour 
of  it.  Accordingly  our  apostle  saith  here,  *  Having  men's  persons  in 
admiration.'  Now  this  they  did  '  for  advantage,'  that  is,  either  to  gain 
men  to  their  party,  by  crying  them  up  as  holy  and  knowing,  to  the 
contempt  of  others  who  were  more  valuable  for  the  sincerity  of  their 
religion ;  or  else  for  worldly  profit's  sake,  those  whom  they  feared,  or 
from  whom  they  expected  any  worldly  profit,  as  the  rich  and  powerful, 
upon  these  would  they  fawn,  and  with  these  in  a  servile  manner  in 
sinuate  themselves,  commending  their  actions  and  magnifying  their 
persons. 

Having  been  so  long  in  the  former  part  of  the  verse,  I  shall  but 
mention  the  notes  here, 

Obs.  4.  None  so  fawning  and  base-spirited  as  the  proud  for  their 
advantage  :  these  spoke  '  swelling  words '  and  yet  basely  crouched 
for  profit's  sake.  Ambrose  noteth  it  of  a  spirit  of  ambition :  Ut  domi- 
netur  aliis,  prius  servit ;  curvatur  obsequio,  ut  Jionore  donetur — none 
stoop  so  as  they  that  have  a  mind  to  rise.  One  observed  of  our  late 
prelates,2  that  they  were  willing  to  take  Ham's  curse  upon  them,  to 
domineer  in  the  tents  of  Shern,  that  is,  would  be  '  servants  of  ser 
vants/  slaves  to  great  men's  servants,  that  they  might  lord  it  over 
God's  heritage.  Men  of  proud  insulting  spirits  bow  low  for  their 
own  ends.  As  Absalom  courteth  the  people  to  jostle  his  father 
out  of  the  throne,  2  Sam.  xv.  2-5.  And  Tacitus  observeth  the  like  of 
Otho,  that  he  did  projicere  oscula,  adorare  vulgus,  et  omnia  serviliter 
pro  imperio — adore  the  people,  kiss  the  meanest,  basely  dispense  his 
courtesy  to  the  vilest,  all  to  further  his  designs  upon  the  empire.  So 
Ammianus  Marcellinus,  lib.  xxv.,  observeth  the  same  of  Julian,  that  out 
of  affectation  of  popularity  he  delighted  to  converse  with  the  meanest 
of  the  people.  Certainly  a  proud  spirit  is  no  great  spirit,  no  more 
than  a  swollen  arm  can  be  accounted  big. 

Obs.  5.  Having  men's  persons  in  admiration  for  advantage  is  a  sin. 
We  may  admire  the  gifts  of  God  in  others  so  as  to  praise  the  giver, 
but  not  so  as  to  be  guilty  of  anthropolatry,  or  man-worship,  1  Cor.  iii. 
21 ;  not  so  as  to  '  despise  others,'  who  have  their  usefulness,  and  it 
may  be  as  excellent  a  gift  in  another  kind,  1  Cor.  xii.  7-11 ;  not  so 
as  to  promote  our  interests  thereby,  this  is  servile  flattery,  condemned 
in  the  text  and  Hosea  vii.  8  ;  not  so  as  to  be  afraid  to  tell  them  their 
own,  or  for  their  fear  or  favour  to  wrest  the  truth  of  God :  Matt.  xxii. 
16,  '  Thou  teachest  the  way  of  God  in  truth,  neither  carest  thou  for 
any  man,  for  thou  regardest  not  the  person  of  men.'  Let  all  regard 
this,  especially  the  ministers  of  Christ. 

Obs.  6.  That  seducers  are  apt  to  insinuate  with  great  persons  and 
men  of  power  and  interest,  that  having  their  ear  and  countenance,  they 
may  engage  them  against  the  truth.  Having  not  truth  of  their  side, 
they  use  the  more  craft ;  as  the  ivy,  not  being  able  to  support  itself, 

1  Nasliati  panecha, — the  word  signifieth,  '  I  have  accepted  thy  face,'  or  'lifted  up  thy 
face  ; '  the  Septuagint  renders  edavfj.a<ra  rb  Trp6<ruiroj't  '  See,  I  have  accepted  thee  con 
cerning  this  thing.' 

2  Dr  Jackson  in  his  '  Treatise  of  Faith.' 


320  AN  EXPOSITION,  WITH  NOTES,  [VER.  17. 

twineth  about  the  oak  till  it  sucketh  out  its  heart.  God's  messengers 
carry  it  more  openly,  and  with  a  single  plainness ;  see  2  Cor.  i.  12. 
Creepers  and  fawning  parasites  do  but  draw  a  suspicion  upon  them 
selves.  Surely  God's  cause  is  able  to  stand  upon  its  own  legs,  and 
needeth  not  the  support  of  so  base  an  artifice. 

Quest.  But  is  it  not  lawful  to  use  some  prudence  in  this  kind,  and 
to  insinuate  with  great  men  for  the  advantage  of  a  good  cause  ? 

Ans.  To  be  over  solicitous  in  this  kind  argueth  distrust  of  God's 
providence,  and  draweth  suspicion  upon  the  way  which  we  would 
needs  maintain:  that  matter  is  not  very  combustible  where  men 
blow  so  hard.  What  favour  cometh  in  the  fair  way  of  God's  provi 
dence  we  may  accept :  '  All  men  seek  the  ruler's  face,  but  every  man's 
judgment  is  of  the  Lord; '  and  what  may  be  gotten  by  honest,  open, 
and  lawful  means,  as  by  humble  addresses,  and  the  magnetic  virtue  of 
truth  itself,  and  the  holiness  of  them  that  maintain  it,  may  be  sought 
after.  Thus  the  apostles  dealt  with  the  rulers  and  great  ones,  to  gain 
their  respect  to  Christianity,  that  they  might  with  less  prejudice  in 
sinuate  the  truth  to  the  people,  Acts  xviii.  8,  and  xix.  31.  '  Some  of 
the  chief  of  Asia '  were  friends  to  Paul.  But,  now,  when  this  respect 
is  to  be  gotten  by  clancular  and  dishonest  arts,  and  cannot  be  kept 
without  flattering  them  in  their  sins,  or  compliance  with  their  lusts 
and  carnal  designs,  and  men  stretch  their  consciences,  and  make  it 
their  business  to  humour  those  that  they  may  advance  them,  and 
trample  upon  all  that  may  be  called  right  and  honesty  to  accomplish 
their  ends,  and  magnify  those  whom  they  would  have  scorned  if  their 
station  had  not  been  so  high, — this  is  to  'have  men's  persons  in 
admiration  for  advantage.' 

Obs.  7.  Usually  men  of  a  false  way  in  religion  admire  those  of  their 
own  party  above  others  of  known  worth  and  integrity.  This  is  one 
part  of  the  sense.  All  of  their  own  way  they  accounted  Gnostics, 
that  is,  knowing  persons ;  as  if  others,  how  much  soever  owned  by 
God,  as  having  the  stamp  and  impress  of  gifts  and  graces  upon  them, 
were  not  to  be  compared  with  them.  This  is  the  genius  of  all  sec 
taries  :  illic  ipsum  esse  est  promereri,  saith  Tertullian,  it  is  religion 
enough  to  be  one  of  them. 

Ver.  17.  But,  beloved,  remember  ye  the  words  which  were  spoken 
before  of  the  apostles  of  our  Lord  Jesus  Christ. 

Having  described  these  seducers,  he  exhorteth  those  to  whom  he 
wrote  to  beware  of  them,  alleging  the  warning  of  the  apostles,  to  show 
that  not  only  Enoch,  who  might  be  supposed  to  speak  of  the  wicked 
men  of  his  own  time,  but  the  apostles,  who  expressly  spake  of  the 
present  age,  foretold  that  scoffers  and  sons  of  Belial  should  arise  in  the 
church. 

There  is  nothing  difficult  in  this  verse,  only  a  doubt  is  to  be  dis 
cussed.  Doth  not  this  passage  yield  an  argument  against  the  autho 
rity  of  this  epistle  ?  He  speaketh  of  '  apostles/  and  of  '  words  spoken 
before'  by  them,  pij^drcov  T&V  Trpoeiprj/jievcov,  as  if  he  were  of  an  inferior 
orb,  and  written  long  after  their  publication  of  the  word.  I  answer 
— No.  For  (1.)  Peter  maketh  mention  of  the  epistles  of  Paul,  yet  it 
doth  not  weaken  his  authority,  2  Peter  iii.  15,  16.  (2.)  In  the  place 


VER.  17.]  UPON  THE  EPISTLE  OF  JUDE.  321 

exactly  parallel  to  this,  2  Peter  iii.  2,  3,  that  apostle  citeth  other  writ 
ings,  yet  avoweth  his  apostolical  authority,  '  Be  mindful  of  the  words 
spoken  before  by  the  holy  prophets,  and  the  commandment  of  us,  the 
apostles  of  Jesus  Christ/  (3.)  This  term,  before  spoken  of,  only 
showeth  that  he  wrote  late,  when  either  the  apostles  were  dead,  or 
their  writings  were  common  in  the  church. 

But  why  doth  he  quote  the  words  of  the  apostles,  neither  urging  his 
own  authority,  nor  including  himself,  as  Peter  doth  ?  I  answer — 
(1.)  Partly  out  of  modesty,  to  point  at  the  place  whence  he  had  taken 
these  things,  and  to  show  that  he  was  not  ashamed  to  use  and  allege 
the  writings  of  his  fellow  apostles.  (2.)  To  declare  their  mutual  con 
sent  :  *  In  the  mouth  of  two  or  three  witnesses  shall  every  word 
be  established.'  (3.)  His  own  authority  is  employed  in  vouching 
theirs,  and  before  expressed,  when  he  calleth  himself  '  the  brother  of 
James/ 

Notes  from  this  verse  are  these : — 

Obs.  1.  From  that  beloved;  which  compellation  is  used  to  note  his 
affection  in  this  writing:  the  like  is  used  by  Peter,  2  Peter  iii.  1, 
'  Beloved,  I  thought  meet/  &c.  When  we  declaim  against  errors,  we 
should  do  it  out  of  love  and  a  tender  respect  to  the  good  of  souls.  In 
all  contests  we  had  need  watch  our  own  hearts.  People  suspect  us  to 
act  out  of  peevishness  and  sinister  affections,  to  serve  a  sect  and  party, 
and  our  engagement  to  be  faction,  not  zeal ;  therefore,  be  the  more 
careful  that  the  flame  be  pure ;  incense  must  not  be  kindled  with 
strange  fire,  nor  zealous  engagements  arise  from  a  carnal  impulse. 

Obs.  2.  Again,  we  may  be  earnest  against  error  when  corrupt  men 
are  gotten  into  esteem ;  but  it  is  in  love  to  you,  if  we  express  ourselves 
with  some  warmth  and  affection ;  it  is  for  God,  and  your  souls  are 
concerned.  It  is  observable,  John,  the  disciple  of  love,  is  most  earnest 
against  deceivers :  '  Bid  them  not  God-speed,'  saith  he,  2  John  7-10 ; 
and  everywhere  in  his  epistles,  '  My  little  children,  believe  not  every 
spirit/  &c. ; '  there  are  many  antichrist — men  that  lie  and  have  not  the 
truth/  It  is  sad  your  ministers  should  be  looked  upon  as  enemies 
because  they  love  you  and  warn  you.  But  you  will  say  it  is  out  of 
perverseness,  to  serve  their  faction,  and  to  cast  an  odium  upon  parties 
opposite  to  themselves.  I  answer — '  Charity  thinketh  no  evil ;'  we 
should  not  interpret  the  worst ;  those  that  storm  at  a  warning  give  a 
shrewd  presumption  of  their  own  guilt.  Usually  persons  that  object 
thus  are  such  as  would  have  us  tamely  suffer  the  honour  and  in 
terest  of  our  Lord  and  Master  Jesus  Christ  to  be  trampled  under  foot ; 
but  it  is  our  heart's  desire  that  tender  consciences  may  know  that  it  is 
not  the  shame  of  others,  but  their  good,  which  we  aim  at. 

Obs.  3.  From  that  remember.  Seasonable  remembrance  of  truths  is 
a  great  help  and  relief  to  the  soul :  John  ii.  22,  '  When  he  was  risen 
from  the  dead,  the  disciples  remembered,'  &c.  In  events  it  is  good  to 
remember  prophecies ;  they  confirm  the  soul,  and  support  it  against 
the  present  distress  and  temptation ;  both  sins  arid  discomforts  arise 
from  forgetfulness  mostly  and  want  of  actual  remembrance  :  '  Have  ye 
forgotten  ? '  Heb.  xii.  5.  But  now,  when  the  Spirit  is  ready  with  the 
remedy,  as  the  flesh  is  with  the  temptations,  it  is  a  mighty  support. 

VOL.  v.  x 


322  AN  EXPOSITION,  WITH  NOTES,  [VER.  17. 

In  the  debates  between  the  carnal  and  spiritual  part,  seasonable 
thoughts  carry  it.  I  do  not  say  bare  thoughts  do  it,  unless  God  be  iu 
them ;  there  may  be  gracious  disallowing  thoughts,  and  yet  the  flesh 
go  away  with  the  victory  for  all  that ;  but  this  is  the  way  by  which 
the  Spirit  of  God  worketh  by  fresh  and  seasonable  thoughts ;  he 
poiseth  the  heart,  and  inclineth  it  to  the  better  side.  Well,  then,  let 
your  memories  be  as  an  ark  or  chest,  in  which  the  tables  are  kept. 
Lay  up  a  good  stock  of  knowledge,  that  you  may  have  truths  always 
fresh  and  present  with  you :  they  will  be  a  help  to  prayer,  Eph.  vi.  17, 18, 
'  Take  the  sword  of  the  Spirit,  which  is  the  word  of  God,  praying 
always,'  &c. ;  a  check  to  temptations  to  sin,  Ps.  cxix.  9,  '  I  have  hid 
thy  word  in  my  heart,  that  I  might  not  sin  against  thee ;'  a  support 
in  afflictions,  Heb.  xii.  5 ;  a  remedy  against  error,  John  xiv.  26. 

Obs.  4.  The  next  clause  is  the  words  spoken  before.  The  prophe 
cies  of  scripture  evince  the  truth  of  it ;  things  are  there  spoken  long 
before  they  fall  out ;  not  only  before  the  event,  but  before  the  causes 
or  remote  tendencies  to  such  an  event.  Wise  men  may  guess  when 
they  see  probabilities,  and  foretell  that  which  dependeth  on  natural 
causes  ;  the  devil  can  many  times  shrewdly  interpret  the  predictions  of 
the  word ;  but  a  certain  prescience  of  what  is  future,  and  merely  in 
itself  contingent,  is  the  prerogative  of  God :  Isa.  xli.  22,  '  Let  them 
foretell  things  to  come,'  &c.  This  is  done  in  the  scripture.  Cyrus  is 
mentioned  by  name  a  hundred  years  before  he  was  born,  Isa.  xlv.  1 ; 
the  birth  of  Josiah  three  hundred  years  before  it  came  to  pass,  1  Kings 
xiii.  2 ;  the  building  of  Jericho  five  hundred  years  before  it  was  re- 
edified,  Josh.  vi.  26,  with  1  Kings  xvi.  34;  the  great  promise  of 
Christ  in  paradise,  accomplished  four  thousands  of  years  afterwards. 
The  people  of  the  Jews  were  ever  warned  by  prophecy  of  the  good 
or  bad  that  befell  them  ;  scripture  was  to  them  not  only  an  authentic 
register,  but  an  infallible  prognostication.  These  two  signal  prophe 
cies,  of  the  rejection  of  the  Jews,  and  the  calling  of  the  Gentiles,  were 
they  not  abundantly  foretold,  and  accordingly  came  to  pass  ?  Can 
there  be  any  compact  here  ?  When  the  Jews  were  the  keepers  of  the 
oracles  of  God,  would  they  foist  in  prophecies  against  themselves  ? 
Well,  then,  venture  upon  the  truth  of  the  word  more  than  you  have 
done  ;  God  hath  ever  hitherto  stood  to  his  word  rather  than  he  would 
go  back  from  it ;  he  would  not  only  cast  off  his  ancient  people,  but  sent 
his  own  Son  to  suffer  a  shameful  and  an  accursed  death.  He  that  hath 
been  faithful  hitherto,  is  he  like  to  fail  at  last  ? 

Obs.  5.  I  go  on  in  the  text, — of  the  apostles  of  our  Lord  Jesus. 
That  the  words  of  the  apostles  are  the  rule  of  faith.  These  were 
legati  a  latere,  sent  from  the  side  of  Christ ;  they  had  an  extraordinary 
mission  and  call  immediately  from  Christ,  as  Christ  from  the  Father, 
John  xvii.  18,  and  xx.  21.  They  had  extraordinary  gifts,  as  infalli 
bility,  quoad  hoc,  as  to  the  work  of  an  apostle,  the  power  of  working 
miracles,  &c.,  and  ordinary  gifts  in  an  extraordinary  manner,  as 
tongues,  &c.  They  were  to  write  scripture,  and  to  consign  a  rule  for 
the  use  of  the  church  in  all  ages :  '  This  word  of  the  kingdom  must 
be  preached  till  the  end  come/  Mat.  xxiv.  14 ;  and  Christ  prayed  for 
no  more  than  do  '  believe  through  their  word,'  John  xvii.  20  ;  and  to 
them  he  said,  Mat.  xxviii.  20,  '  I  am  with  you  to  the  end  of  the  world/ 


VER.  18.J  UPON  THE  EPISTLE  OF  JUDE.  323 

No  other  doctrine  can  we  expect  till  we  come  to  study  divinity  in  the 
Lamb's  face. 

Obs.  6.  Once  more,  these  apostles  of  the  Lord  were  Paul  and  Peter, 
2  Tim.  iii.  1-4,  2  Peter  iii.  2,  3  ;  from  whence  Jude  taketh  many 
passages. 

It  is  not  unlawful  to  make  use  of  the  writings  of  other  men. 
Compare  the  15th  and  16th  chapters  of  Isaiah  with  the  48th  of 
Jeremiah,  especially  Isa.  xvi.  8-11  with  Jer.  xlviii.  32-36,  and  you 
shall  see  how  they  agree  almost  word  for  word.  The  gifts  and  labours 
of  others  are  for  our  use,  not  to  feed  laziness,  but  to  exercise  industry. 
In  some  cases,  if  we  speak,  iisdempcene  literis  et  syllabis,  as  Melancthon 
wished  divines  would — in  the  same  words — it  is  not  a  fault  in  contro 
versies  and  positive  truths ;  better  make  use  of  old  words  than  coin 
new  matter.  Many  now  scoff  at  common  truths,  as  if  preachers  did 
but  talk  like  clocks,  one  after  another.  Doctrine  cannot  be  varied : 
*  A  good  scribe,'  indeed,  must  '  bring  forth  out  of  his  treasury  things 
both  new  and  old/ — represent  things  in  a  fresh,  savoury  way  ;  yet  it 
is  not  altogether  unlawful  to  make  use  of  the  words  of  others,  where 
they  are  poignant  and  emphatical,  not  lazily  to  go  on  in  the  track,  but 
as  improving  their  conceptions. 

Obs.  7.  Yet  again,  Jude,  an  apostle,  quoteth  apostles ;  Daniel,  a 
prophet,  read  in  the  prophecies  of  Jeremiah,  Dan.  ix.  2 ;  Peter  was 
conversant  in  the  epistles  of  Paul,  2  Peter  iii.  16  ;  Paul  himself  had  a 
care  of  '  the  parchments,'  that  is,  as  some  suppose,  the  volumes  and 
books  of  scripture,  2  Tim.  iv.  13.  Certainly  the  scripture  is  not  only 
for  novices  and  young  beginners,  but  for  the  highest :  a  study  becoming 
the  most  eminently  gifted.  There  is  a  passage,  Ps.  cxix.  79,  '  Let 
those  that  fear  thy  name  turn  unto  me,  and  those  that  have  known  thy 
testimonies.'  That  turning  to  him,  some  understand  of  joining  with 
him  in  friendship  and  familiarity,  as  certainly  godly  men,  by  a  secret 
inclination,  are  moved  to  join  one  with  another ;  others  make  the  end 
of  turning  to  him  to  behold  in  him  a  pattern  and  example  of  the  Lord's 
grace ;  but  the  Chaldee  paraphrase  thus  :  Turn  to  my  doctrine  ;  those 
that  know,  let  them  come  to  know  more.  Well,  then,  do  not  rest  in 
the  light  you  have,  and  think  that  you  are  above  these  helps ;  you 
may  be  further  instructed  and  established  ;  if  you  had  all  knowledge, 
there  are  affections  to  be  wrought  upon ;  you  may  be  quickened  if  not 
learn.  Ministers,  and  those  that  abound  in  knowledge,  may  be  stirred 
up  by  the  admonitions  and  exhortations  of  others. 

Ver.  18.  How  that  they  told  you  that  there  should  be  mockers  in  the 
last  time,  ivaiking  after  their  own  ungodly  lusts. 

How  that  they  told  you.  He  meaneth  not  in  word,  but  in  writings. 
They  told  the  church  in  general,  but  the  apostle  applieth  it  to  them. 
Places  are  everywhere,  1  Tim.  iv.  1,  2  Tim.  iii.  1,  Acts  xx.  29,  30. 
In  the  last  time.  The  days  when  the  gospel  was  first  preached  are  so 
called  in  a  double  sense — (1.)  Either  with  respect  to  the  approaching 
judgments  on  the  Jews :  1  John  ii.  18,  '  Little  children,  now  it  is  the 
last  time.'  The  lease  of  their  mercies  was  running  out  apace ;  so  James 
telleth  the  carnal  Jews,  James  v.  3,  '  Ye  have  heaped  up  treasure  for 
the  last  days.'  When  God  was  pulling  down  and  plucking  up,  they 
were  scraping  and  hoarding  up  wealth,  and  so  became  a  greater  prey 


324  AN  EXPOSITION,  WITH  NOTES,  [VER.  18. 

to  the  destroyer.  Or  (2.)  Because  then  the  last  dispensation  began, 
which  God  would  continue  without  change  unto  the  world's  end  :  Heb. 
i.  2,  '  He  hath  in  these  last  days  spoken  to  us  by  his  Son.'  The  Lord 
hath  now  fully  revealed  his  mind,  and  the  doctrine  of  salvation  is  put 
into  a  settled  course,  never  more  to  be  altered. 

But  why  do  the  scriptures  speak  so  much  of  scoffers  in  the  last 
time  ?  I  answer : — (1.)  Either  by  way  of  aggravation,  that  there  should 
be  scoffers  then,  when  God  had  sealed  doctrine  by  the  coming  of  his 
Son,  beyond  which  godly  men  did  not  desire  a  greater  confirmation ; 
(2.)  Or  SiaKpiTiKws,  by  way  of  distinction,  more  mockers  in  the  last 
time  rather  than  another,  partly  because  the  world  was  still  continued, 
notwithstanding  the  threatenings  of  its  destruction,  2  Peter  iii.  4 ; 
partly  because  the  holy  people  were  then  divided,  Jews  and  Christians, 
and  times  of  division  prove  times  of  atheism  and  scoffing  ;  partly 
because  carnal  hopes  of  a  temporal  Messiah  were  disappointed,  and  by 
that  means  their  assent  was  much  weakened  as  to  principles  of  faith. 

Mockers.  Some  think  it  implieth  seducers,  who,  by  deluding,  do, 
as  it  were,  make  a  mock  of  men.  But  I  suppose  it  is  rather  taken 
properly  for  such  as  in  the  Old  Testament  are  termed  '  scorners/ 
Prov.  ix.,  or  '  scoffers.'  When  men  slight  that  of  which  themselves 
or  others  have  had  a  high  esteem,  they  usually  do  it  by  scorning 
and  scoffing,  thereby  the  more  to  deface  all  feelings  of  conscience.  If 
you  inquire  what  they  mocked  at,  I  answer — In  general,  it  seemeth  to 
be  the  Lordship  of  Christ ;  in  particular,  the  glorious  exercise  of  it  at 
the  day  of  judgment :  '  Where  is  the  promise  of  his  coming  ? '  2  Peter 
iii.  4.  And  therefore  is  Enoch's  prophecy  produced,  which  foretelleth 
the  Lord's  '  coming  with  ten  thousands  of  his  saints  ; '  and  Hieron.  in 
Isa.  lib.  xiv.  cap.  51,  telleth  us  of  a  discourse  between  Peter  and  Simon 
Magus,  against  whose  school  and  sect  our  apostle  is  supposed  to  write, 
concerning  the  destruction  of  the  world.  If  God  be  good,  saith  Simon, 
why  will  he  destroy  that  which  is  good  ?  if  the  world  be  bad,  how  is 
God  good  that  made  it  ?  &c. 

These  scorners  are  said  to  walk  after  their  own  ungodly  lusts.  Walk 
ing  implieth  their  settled  course  and  daily  custom  of  life ;  and  their 
lusts  are  called  ungodly  lusts,  partly  to  note  the  profane  temper  of 
their  spirits,  and  partly  to  distinguish  them  from  the  motions  and  lust- 
ings  of  the  new  nature. 

The  notes  are  these : — 

Ols.  1.  What  is  told  to  the  church  in  general,  we  must  apprehend 
it  as  told  to  us.  Paul  telleth  Timothy,  and  Peter  telleth  the  distressed 
strangers,  and  Jude  saith  they  told  you.  So  Heb.  xii.  5,  '  The  exhor 
tation  speaketh  to  you,'  &c. ;  as  if  the  Hebrews  were  the  persons  to 
whom  the  Proverbs  were  directly  written.  The  scriptures  speak  to 
every  age,  every  church,  every  person,  no  less  than  to  those  to  whom 
they  were  first  directed.  Well,  then,  it  showeth  us  how  we  should  be 
affected  in  reading  the  word  ;  we  should  read  it  as  a  letter  written  by 
the  hand  of  God  from  heaven  to  us  by  name.  If  an  angel  should 
bring  us  a  letter  from  heaven,  certainly  we  would  regard  it.  The  Bible 
is  a  message  sent  from  heaven  to  acquaint  us  with  the  mind  of  God  ; 
if  we  own  the  divine  authority  of  it,  why  do  we  regard  it  no  more  ? 

Obs.  2.  We  should  not  be  troubled  at  what  is  foretold ;  monsters 


VEK.  18.]  UPON  THE  EPISTLE  OF  JUDE.  325 

expected  are  not  wondered  at ;  expectation,  as  it  deflowereth  any  good. 
thing  that  we  expect,  so  it  fore-armeth  the  inind  against  evil :  John 
xvi.  4,  '  These  things  I  have  told  you,  that  when  the  time  shall  come 
ye  may  remember/  I  have  told  you.  Why?  What  good  will 
that  do  ?  Ans.  We  are  the  better  prepared  to  entertain  evils  when 
we  expect  them  before  they  come,  and  the  evil  to  which  the  mind  is 
accustomed  seemeth  the  less.  Again,  we  have  an  experience  of  God's 
truth  in  the  prediction,  which  will  help  us  to  believe  and  depend  upon 
other  promises.  Finally,  it  assureth  us  that  the  Lord  hath  a  hand  and 
a  counsel  in  all  our  troubles,  for  he  told  us  of  them  before. 

Obs.  3.  That  the  scriptures  speak  much  of  the  evil  of  the  latter 
times  ;  there  is  more  knowledge,  and  yet  more  sin  and  error.  Know 
ledge,  where  it  is  not  sanctified,  puffeth  up  and  maketh  men  curious, 
and  so  they  have  an  itch  after  novelties ;  or  else  it  maketh  men  wicked, 
exasperating  our  evil  affections,  and  so,  none  so  bad  as  they  that  sin 
against  light ;  hence  much  of  the  error  and  profaneness  in  the  latter 
clays.  Again,  the  latter  days  are  as  the  bottom  and  sink  that  receive 
the  dregs  of  foregoing  ages,  and  as  the  world  groweth  old  it  is  much 
given  to  dreams  and  dotage.1  Once  more,  much  division  there  will  be, 
and  '  beating  their  fellow-servants,'  Mat.  xxiv.  49.  Much  libertinism ; 
instead  of  casting  off  ceremonies,  they  will  cast  off  ordinances,  and  desire 
to  be  freed  not  only  from  the  Pope's  laws,  but  the  very  law  of  Christ. 

Obs.  4.  Among  other  sins  that  are  found  in  the  latter  times,  there 
will  be  many  scoffers,  partly  because  in  times  of  controversy  men 
will  lose  all  awe — when  truths  are  made  questionable  assent  is  weakened ; 
partly  because  in  times  of  liberty  men  will  give  vent  to  their  thoughts ; 
partly  because  the  scandals  of  professsing  Christians  will  make  many 
turn  atheists  ;  partly  because  fabulous  conceits  concerning  the  coming 
and  temporal  kingdom  of  Christ  will  make  men  question  the  whole  doc 
trine  of  his  coming.  Well,  then,  wonder  not  if  you  find  many  scoffing 
at  the  authority  of  the  scriptures,  Godhead  of  Christ,  day  of  judgment, 
the  ordinances,  fasting  and  prayer.  The  latter  age  will  yield  such 
kind  of  men  ;  and  it  is  one  of  the  arts  of  Satan,  by  his  instruments,  to 
make  things  of  the  saddest  and  most  serious  concernment  to  seem 
ridiculous,  that  when  once  the  awe  of  these  blessed  truths  is  weakened, 
men  may  be  more  easily  induced  to  cast  off  both  the  concernment  and 
profession  of  them. 

Obs.  5.  Mockers  and  scoffers  are  usually  the  worst  of  sinners.  In, 
the  first  psalm  there  are  three  degrees  of  sinners  mentioned,  and  the 
highest  rank  are  those  '  that  sit  in,  the  seat  of  scorners/  Ps.  i.  1.  The 
Septuagint  render  there  Am/now,  '  the  chair  of  pestilences.'  These  are 
the  pests  of  mankind.  Scorning  cometh  from  custom  in  sinning,  and 
maketh  way  for  freedom  in  sinning.  When  conscience  is  seared,  and 
men  have  lost  not  only  restraints  of  grace,  but  natural  modesty,  then 
they  fall  a-scoffing ;  and  when  once  they  are  turned  scoffers,  nothing 
will  reclaim  them.  Reproofs  enrage  them.  '  Rebuke  a  scorner,  and 
he  will  hate  thee,'  Prov.  ix.  8  ;  yea,  none  do  the  devil  so  much  ser 
vice  in  preventing  others  as  they.  If  your  feet  have  been  taken  in 
this  snare  of  death,  extricate  yourselves  betimes.  Beg  earnestly  for 
the  more  grace  ;  there  is  some  hope ;  God  inviteth  scorners,  Prov.  i.  22. 

1  'Mundus  senescens  patitur  pbantasias.' — Gerson. 


326  AN  EXPOSITION,  WITH  NOTES,  [VER.  19, 

05s.  6.  Again  observe,  those  that  cast  off  the  awe  of  the  Lord's 
coming  will  certainly  give  up  themselves  to  brutish  lusts.  Those 
mockers  that  said,  *  Where  is  the  promise  of  his  coming  ? '  are  said 
here  to  '  walk  after  their  own  lusts.'  Negantes  enim  pcenam,  negant  et 
disciplinam,  saith  Tertullian  (Zte  Resurrect.,  cap.  11) — denying  the 
resurrection  of  the  flesh,  they  must  needs  be  fleshly ;  for  therefore  they 
denied  the  day  of  his  coming,  to  avoid  the  fear  of  his  judgment. 

Obs.  7.  It  argueth  a  state  of  wickedness  to  walk  after  our  own  lusts  ; 
that  is,  when  sin  and  lust  is  our  constant  practice.  A  godly  person 
may  too  often  do  according  to  his  lusts,  but  he  does  not  walk  therein, 
it  is  not  his  constant  road  and  path :  Ps.  Ixviii.  21,  '  He  will  wound 
the  head  of  his  enemies,  and  the  hairy  scalp  of  such  a  one  as  goeth  on 
still  in  his  trespasses/  Such  &sgo  on  still  are  there  accounted  enemies 
to  God.  But  what  is  to  walk  in  sin?  Ans.  To  make  lust  our  prin 
ciple,  our  course,  our  end.  Our  principle :  Whatever  a  wicked  man 
goeth  about,  he  doth  it  out  of  some  carnal  impulse.  His  good  duties 
are  either  to  hide  a  lust  or  feed  a  lust.  If  he  abstain  from  one  sin,  it 
is  to  feed  another.  Again,  when  it  is  our  way  and  course  :  carnal  men 
follow  earthly  things  with  greater  earnestness  and  delight,  but  heavenly 
things  in  a  slight  and  overly  manner.  The  world  and  the  flesh  is 
their  Hpyov,  their  business,  all  their  care  and  comfort  is  it ;  and  this  is 
their  end,  to  please  themselves  and  to  satisfy  their  lusts.  Well,  then, 
*  walk  in  the  Spirit,  that  you  may  not  fulfil  the  lusts  of  the  flesh.'  See 
ver.  16. 

Ver.  19.  Those  be  they  who  separate  themselves,  sensual,  having 
not  the  Spirit. 

Here  the  apostle  cometh  to  inform  them  who  these  mockers  were  of 
whom  the  apostles  of  the  Lord  spake.  He  describeth  them  by  three 
notes : — 

1.  They  separate  themselves;  (2.)  Sensual;  (3.)  Not  having  the  Spirit. 

1.  These  be  they  who  separate  themselves,  ol  a7ro$iopi£ovTes  eavrovs. 
The  old  English  translation  had  it  thus:  *  These  are  the  makers  of  sects.' 
The  word  signifieth  those  which  determinate  and  pluck  up  the  bounds 
which  God  hath  set.     The  apostle  meaneth  those  that,  without  any 
necessity  and  warrant  from  God,  cut  off  themselves  from  the  com 
munion  of  the  church. 

2.  Sensual,  -tyvyiKoi,  animal  or  soul-men,  men  that  have  nothing 
but  a  reasonable  soul,  which,  being  corrupted,  mindeth  only  the  things 
of  the  flesh,  and  so  noteth  fleshly  corrupt  men.     Tertullian,  when 
leavened  with  Montanism,  called  the  orthodox  psychicoi,  because  they 
did  not,  with  Montanus,  condemn  second  marriages.     The  word  is 
notable.     It  will  be  some  advantage  to  us  to  consider  it  a  little  more 
fully.     It  is  three  times  used  in  scripture,  as  in  1  Cor.  ii.  14,  '  the 
natural  man,'  tyv%LKos,  who  is  opposed  to  irvev^driico^,  '  the  spiritual 
man/     So  in  James  iii.  15,  '  The  wisdom  that  is  from  above  is  earthly, 
sensual,  ^v^i/cr),  devilish  ;'  and  then  in  this  place,  the  word,  as  I  said 
before,  properly  signifieth  those  that  have  a  soul,  and  ^v^v  is  else 
where  used  for  the  sensitive  soul ;  as  where  the  apostle  distinguished 
of  '  body,  soul,  and  spirit/  1  Thes.  v.  23,  o-w/z-a,  ^v^rj,  Trvev^a,  where, 
by  Ttvev^a,  spirit,  he  understandeth  the  intellectual  or  rational  part ;  by 

n,  soul,  the  mere  animal  or  sensitive  part,  or  that  sensual  appetite 


VER.  19.]  UPON  THE  EPISTLE  OF  JUDE.  327 

which  we  have  in  common  with  the  beasts  ;  by  aw^a,  body,  that  which 
is  commonly  understood  by  it,  the  body,  as  it  is  the  organ  and  instru 
ment  of  the  soul ;  and  this  is  one  reason  why  'fyvyiK.oi  cometh  to  sig 
nify  sensual ;  the  other  is  because  man,  being  left  to  himself,  to  mere 
soul-light  or  soul-inclinations,  can  bring  forth  no  other  fruits  than 
such  as  are  carnal ;  for  whilst  men  are  destitute  of  sanctifying  grace, 
sense  and  the  flesh  do  reign  in  their  full  liberty  and  power.  Well, 
then,  these  seducers  were  sensual,  given  up  to  brutish  lusts  and  prac 
tices.  They  taxed  others  as  carnal,  and  now  none  so  libidinous,  im 
pure,  and  carnal  as  they. 

3.  Not  having  the  Spirit.  This  is  added  not  only  to  show  that  they 
were  destitute  of  true  grace  and  regeneration,  but  partly  to  rebuke 
their  vain  pretences.  The  Gnostics  and  other  filthy  seducers  of 
that  time  did  arrogate  to  themselves  a  singularity  and  peculiarity  of 
the  Spirit,  as  if  all  others  were  carnal,  and  they  only  had  the  Spirit ; 
whereas  indeed  the  contrary  was  true,  they,  giving  up  themselves  to 
such  filthy  practices,  showed  that  they  had  nothing  of  the  Spirit  in 
them  ;  see  Irenaeus,  lib.  i.  cap.  9,  sect.  6,  7 ;  partly  to  show  the  incom- 
patibleness  of  the  Spirit  with  a  fleshly  and  carnal  life. 

Notes  from  hence  are  these  : — 

Obs.  1.  That  separation  or  dividing  ourselves  from  the  fellowship 
of  God's  church  is  sinful,  or  a  work  of  the  flesh.  The  apostle 
describeth  carnal  persons,  and  of  them  he  saith,  '  They  separate  them 
selves  ;'  and  accordingly  the  apostle  reckoneth  £^o<TTa<j/a?,  aLpecreis 
'  seditions,  heresies/  or  sect-makings  in  the  church,  among  the  works  of 
the  flesh,  Gal.  v.  20.  And  with  good  reason ;  to  leave  the  church  is 
to  leave  God.  Cain  was  the  first  separatist  we  read  of,  Gen.  iv.  19, 
'  He  went  out  from  the  presence  of  the  Lord/  God  is  everywhere  ; 
how  from  his  presence  ?  The  meaning  is,  from  the  church,  where  is 
the  presence  of  his  grace.  Why  should  we  run  from  the  shepherds' 
tents  where  Christ  feedeth  at  noon  ?  Cant.  i.  9, 10.  And  as  it  is  con 
trary  to  our  love  to  God,  so  to  our  love  to  the  saints,  to  which  we  are 
so  solemnly  engaged.  The  question  of  separation  lieth  much  in  the 
dark,  but  obligations  to  love  are  clear  and  open ;  see  Eph.  iv.  4-6. 
It  is  sad  that  many  that  pretend  much  to  religion  make  no  conscience 
of  schism,  and  offending  the  brethren  by  withdrawing  from  them,  as 
if  Christ's  precepts  of  love  were  not  to  be  stood  upon,  as  certainly  they 
are  not  by  them  who  draw  their  liberty  to  the  highest,  and  in  indif 
ferent  matters  take  that  course  which  will  offend. 

06s.  2.  Once  more,  it  is  little  for  the  honour  of  Christ  that  his 
body  is  crumbled  into  small  bits  and  portions.  He  prayed,  '  Let  them 
be  one,  that  the  world  may  know  that  thou  hast  sent  me/  implying 
that  our  divisions  and  breaking  into  sects  would  breed  suspicion 
of  the  gospel  in  the  hearts  of  men,  as  if  that  great  mystery  of  redemp 
tion  by  him  were  but  a  well-devised  fable.  Yet  again,  this  running 
into  parties  and  sects  is  our  great  hindrance  and  disadvantage  ;  partly 
in  spiritual  things,  for  all  duties  of  spiritual  commerce  and  commu 
nion  are  forborn.  It  is  said  here,  '  These  separate  themselves/  but, 
beloved,  do  ye  '  edify  one  another  in  your  holy  faith ; '  implying  that 
though  others  withdraw  and  omit  all  duty  in  this  kind,  those  that 
continue  in  the  body  will  contribute  their  mutual  help  and  care  to  con- 


328  AN  EXPOSITION,  WITH  NOTES,  [VEB.  19. 

firm  and  build  up  one  another.  A  draft  of  wine  is  best  preserved  in 
the  hogshead,  and  Christians  in  their  societies ;  coals  lying  together 
keep  in  the  heat ;  apostasy  began  in  forsaking  the  assemblies,  Heb. 
x.  23-25,  and  1  John  ii.  19.  Partly  as  to  our  outward  peace  and 
welfare :  separation  sets  others  against  us,  and  us  against  them  ;  it 
exulcerateth  men's  minds  against  you  when  you  give  out  as  if  you 
were  more  pure  and  holy  than  others  :  Isa.  Ixv.  5,  '  Stand  by  thyself ; 
come  not  near  me,  for  I  am  holier  than  thou.'  Gracious  singularity 
is  many  times  envied  and  hated,  but  certainly  peevish  singularity 
draweth  a  just  scorn  upon  itself.  And  it  setteth  you  against  others  ; 
men  seldom  separate  but  their  hearts  are  much  estranged  from  those 
from  whom  they  separate ;  for  religious  ties,  being  once  broken,  are 
hardly  made  up  again.  Civil  ruptures  are  not  carried  on  with  such 
vehemency,  and  are  sooner  closed  again ;  but  religion,  being  the 
highest  bond  and  ligament,  when  it  is  once  violated,  the  breach  is  the 
more  irreconcileable. 

Thus  you  see  the  evils  of  schism  or  separation  ;  but  because  this  is 
many  times  perversely  charged,  we  must  look  a  little  more  into  the 
nature  of  it :  the  spouse  had  her  veil  rent,  and  God's  own  people  have 
been  burdened  with  the  imputation  of  schism  and  faction.  It  will 
concern  us  to  state  what  separation  is  sinful.  In  general,  such  as 
disaolveth  that  union  and  love  which  should  be  among  Christians,  or 
an  unnecessary,  unjust,  or  rash  departure  from  fellowship  and  commu 
nion  with  one  another  in  the  ordinances  of  Christ.  This  separation— 

1.  Supposeth  that  there  was  once  a  union.     We  cannot  be  said 
to  separate  from  the  world  of  infidels,  as  Pagans,  Turks,  Jews,  with 
whom  we  were  never  united  ;  as  water,  when  the  ice  is  dissolved, 
cannot  be  said  to  be  separated,  in  the  sense  we  now  take  it,  from 
bodies  heterogeneal,  as  straws,  wood,  &c.,  because  never  united  with 
them   but   by   accident ;   aggregation   there   is,  but    not   properly  a 
separation.     Separation  is  a  dissolution  of  union,  as  when  one  church 
separateth  from  another  who  are  united  in  the  same  body  as  parts  of 
the  church  universal,  or  one  or  more  persons  from  the  same  particular 
congregations  of  which  they  are  members.     I  only  add  to  this  propo 
sition,  that  this  union  is  to  be  understood  not  only  of  what  it  is,  de 
facto,  but  what  ought  to  be,  dejure.     Thus  persons  that  ought  to  join 
themselves,  but  out  of  schismatical  principles  do  not,  nor  never  did, 
join  themselves  to  the  churches  of  Christ,  may  be  guilty  of  this  sinful 
separation,  because  there  is  a  union  required. 

2.  The  fault  and  crime  of  the  schism  is  not  always  in  those  that  do 
actually  separate  and  withdraw,  but  in  those  that  cause  it.     A  man 
threateneth  death  to  his  wife,  hereupon  she  separateth  ;  not  she.  but  he 
maketh  the  separation.    Borne  obstinately  continuing  her  corruptions, 
and  threatening  death  to  those  that  warn  her,  the  cause  of  separation 
is  in  Borne,  not  in  us.    Strings  in  tune  must  not  be  brought  down  to 
strings  out  of  tune,  but  the  other  set  up  to  them :  '  Go  not  thou  to 
them  (saith  God  to  the  prophet),  but  let  them  return  to  thee/ 

3.  Though  those  that  separate  be  the  fewer,  yet  that  nothing  varieth 
the  case.     Noah  and  eight  persons  went  into  the  ark,  and  left  the 
world  in  infidelity  ;  Lot  got  out  of   Sodom  with  one  family ;  Elijah 
was  left  alone  to  contest  with  Baal's  priests.     Not  the  greater,  but  the 


YER.  19.]  UPON  THE  EPISTLE  OF  JUDE.  329 

better  part  is  to  be  regarded.  Jacob's  family  was  fewer  than  the 
Canaanites,  and  Israel  less  than  the  rest  of  the  world.  God's  witnesses 
at  the  first  may  be  but  a  very  handful. 

4.  A  separation  from,  corruptions,  and  a  separation  from  those  that 
are  corrupt,  are  two  distinct  things.     A  separation  from  corruptions 
is  always  enjoined,  but  not  always  from  those  that  are  corrupted. 
Those  scriptures,  Isa.  Hi.  11,  and  2  Cor.  vi.  17,  speak  of  a  fellowship 
with  men  in  evil  works ;  but  now  a  separation  from  men  that  are  cor 
rupt  is  sometimes  lawful :  Rev.  xviii.  4,  '  Come  out  of  her,  my  people/ 
&c. ;  and  Jer.  li.  9,  '  She  would  not  be  healed,'  &c.     We  may  separate 
from  such  as  separate  from  Christ,  and  continue  obstinate  in  their 
corruptions.      And  sometimes  it  is  not  lawful,  as  when  a  church  is 
reforming  and  purging  out  these  corruptions,  or  they  are  not  of  such 
moment  as  that  such  a  desperate  remedy  should  be  used.     A  limb  is 
not  to  be  cut  off  as  soon  as  it  acheth,  but  when  it  is  rotten  and  likely 
to  endanger  the  whole  body ;  when  evils  are  incurable,  deadly,  and 
contagious,  and  we  can  no  longer  maintain  communion  without  sin. 
At  first  it  is  good  to  try  all  things. 

5.  There  are  several  sorts  of  separation,  as  these  distinctions  will 
manifest.     Separation  is  either  partial  or  total,  negative  or  positive, 
universal  or  particular. 

For  the  first  distinction,  there  is  a  partial  separation,  when  we  with 
draw  from  the  communion  of  the  church  in  some  ordinances  and  not 
in  others,  as  in  the  supper,  but  not  in  praying  and  hearing  of  the 
word. 

The  second  distinction  beareth  thus : — There  is  a  negative  separa 
tion,  as  when  men  do  not  hold  communion  with  some  church,  but  yet 
do  not  join  elsewhere,  but  continue  waiting  for  the  amendment  of 
that  church.  Positive  separation  is  when  they  embody  in  another 
church  way,  setting  up  altar  against  altar,  and  threshold  against 
threshold. 

The  third  distinction  is  to  be  understood  thus : — There  is  a  par 
ticular  separation,  whereby  men  renounce  communion  with  the  churches 
of  such  a  kind  and  constitution,  catholic  or  universal  separation,  by 
which  men  disclaim  all  churches  extant  in  the  world,  as  Seekers,  and 
many  loose  and  vagrant  persons  that  are  as  yet  to  choose  religion,  or 
look  for  new  messengers  from  heaven  to  resolve  the  questions  that  are 
now  on  foot. 

Now  the  more  unjust  the  ground  is,  the  more  aggravated  is  the  sin 
by  the  degrees  of  it.  If  our  separation  be  total  and  positive,  and  to 
deny  all  churches,  of  what  constitution  soever,  argueth  a  high  degree 
of  pride  and  schism. 

6.  Faulty  separation  is  that  which  is  rash,  sinful,  and  unjust ;  rash, 
without  any  real  cause,  merely  for  our  better  accommodation,  or  when 
we  require  that  of  the  church  which  the  scripture  doth  not  require ; 
unjust,  without  any  sufficient  cause,  occasioning  so  many  scandals  and 
contentions  for  a  trifle,  and  aggravating  every  discontent  and  dissatis 
faction  to  the  highest ;  sinful  I  call  it,  when  the  grounds  are  as  carnal 
as  the  practice,  as  revenge,  personal  discontent — as  many  in  the  primi 
tive  times  went  over  to  the  sects  in  stomach  and  discontent :  so  Ter- 
tullian  is  reported  by  some  to  do  to  the  Montanists— or  else  corrupt 


330  AN  EXPOSITION,  WITH  NOTES,  [VfiB.  19. 

aims  to  be  in  the  head  of  a  train  or  troop,  Acts  xx.  28.  It  is  easy  to 
abuse  the  innocent  credulity  of  the  people,  and  therefore  some  wicked 
spirits  make  it  their  work  to  '  draw  disciples  after  them  ; '  or  it  may 
be  carnal  fear  of  the  severity  of  discipline  or  the  censures  of  the 
church,  or  out  of  love  of  gain,  2  Tim.  iv.  10,  or  affectation  of  novelty, 
or  a  higher  way  than  ordinary  Christians,  or  out  of  faction;  in 
Corinth,  *  some  of  Paul,  some  of  Apollos,  some  of  Cephas/  1  Cor. 
iii.  22. 

7.  The  only  lawful  grounds  of  separation  are  three : — (1.)  Intoler 
able  persecution ;  (2.)  Damnable  heresy ;  (3.)  Gross  idolatry. 

(1.)  Intolerable  persecution.1  When  we  are  thrust  out,  Christ 
biddeth  us  to  flee  into  another  city.  (2.)  Damnable  heresy.  We 
cannot  bid  them  God-speed,  lest  we  be  partakers  of  their  evil  deeds, 
2  John  11.  (3.)  Gross  idolatry,  when  we  cannot  communicate  in 
their  worship  without  sin. 

8.  The  scandals  of  professors  are  ground  of  mourning,  but  not 
ground  of  separation,  1  Cor.  v.  2.    Church  guides  must  do  their  office, 
discern  between  the  precious  and  the  vile,  that  the  hearts  of  the  right 
eous  be  not  made  sad  ;  yet  if  not,  you  have  no  ground  to  separate,  be 
cause  God  may  own  them  for  a  church  though  they  have   many 
scandals  among  them ;  as  in  Corinth  there  was  incest,  heresy,  profane- 
ness,  many  that  '  never  had  repented/  2  Cor.  xii.  21  ;  yet  '  to  the 
saints  at  Corinth.'    We  may  communicate  with  a  church  without  sin 
when  we  have  done  our  duty,  that  is,  informed,  warned,  mourned.     If 
the  word  and  ordinances  be  kept  pure  for  substance,  though  the  per 
sons  be  corrupt,  you  may  communicate  without  sin.     The  Pharisees 
held  the  degree  of  doctors  and  expositors  of  the  law,  and  so  far  were 
to  be  owned,  though  guilty  of  much  personal  wickedness,  Mat.  xxiii. 
2,  3.     The  prophets  lived  in  corrupt  times,  yet  did  they  not  separate 
from  the  assemblies  of  the  church.     Usually  laziness  is  the  ground  of 
separation ;  they  are  loath  to  discharge  their  duty,  to  take  pains,  to 
convince,  exhort,  and  warn  their  fellow  members,  or  to  call  upon  their 
pastors  to  '  take  heed  to  their  ministry  ;'  and  some  pastors  are  loath  to 
be  at  the  labour  to  gain  a  rugged  people  to  the  obedience  of  the 
gospel,   to  use  that    frequent    admonition   and  those    serious    ad 
dresses   which   are  necessary  for  such    a    purpose,   and  to    expose 
themselves  to   encounter   those   exasperations   which  the   discharge 
of  their  duty  will  necessarily  draw  upon  them,  and  therefore   run 
into  separate  assemblies,  where  all  things  may  be  carried  on  more 
easily. 

9.  Lawful  separation  must  not  be  sudden,  till  all  due  courses  be  tried : 
1  Cor.  xiii.  7,  '  Love  beareth  all  things,  endureth  all  things,  hopeth 
all  things/     Certainly  we  should  do  much,  endure  much,  ere  we  go 
off  from  the  communion  of  any  church.     It  must  be  with  grief.   When 
physicians  cut  off  an  arm  or  leg,  they  do  not  delight  in  it,  but  are 
driven  to  it  of  necessity.     So  when  a  judge  condemneth  a  malefactor, 
he  delighteth  not  in  the  punishment ;  in  a  civil  war,  though  the  cause 
be  just,  yet  to  delight  in  the  executions  that  are  done  upon  the  enemy 
is   not  without  sin  :  1  Cor.  xiii.  5,    '  Charity  rejoiceth  not  in  evil, 

1  Under  this  head  is  comprised  sinful  excommunication.     See   John  ix.    34,    aud 
xvi.  2. 


VER.  19.]  UPON  THE  EPISTLE  OF  JUDE.  331 

but  rejoiceth  in  the  truth.'  Again,  it  must  be  with  a  mind  to  return 
when  the  evil  is  taken  away.1 

10.  For  the  degrees  of  separation  take  these  rules  : — If  a  few  separ 
ated  for  a  weighty  cause,  they  should  only  withdraw,  tarrying  for  the 
reformation  of  the  church ;  but  numerous  bodies  may  go  on  to  positive 
separation,  for  they  ought  not  to  be  without  ordinances,  but  boldly  to 
profess  the  right  way.  Again,  as  long  as  a  lower  degree  of  separation 
will  serve  the  turn,  we  should  not  go  to  a  higher  ;  it  is  a  great  weaken 
ing  to  the  interest  of  Christ  when  we  presently  draw  things  to  an  ex 
tremity.  In  smaller  differences  we  must  observe  the  apostle's  rule, 
Phil.  iii.  16.  But  enough  of  this  matter. 

Ols.  2.  The  next  point  is  taken  from  the  second  sin  mentioned  in 
this  verse,  sensual.  He  chargeth  it  upon  those  that  separate  them 
selves.  Those  that  separate  from  the  assemblies  of  the  faithful  are 
usually  sensual.  Discipline  is  too  strait  for  them  that  would  live  ac 
cording  to  their  own  lusts.  The  raven  that  was  sent  out  of  the  ark, 
finding  carrion  floating  abroad,  had  no  mind  to  be  cooped  up  there, 
and  therefore  returned  not ;  so  these,  finding  more  liberty  abroad  than 
in  the  congregations  of  the  faithful,  separate  and  inhaunt  with  such 
among  whom  they  may  have  room  for  their  lusts.  Moreover,  they  lose 
the  benefit  of  those  that  should  watch  over  them  ;  church  communion 
is  a  good  preservative  against  lusts :  '  Woe  to  him  that  is  alone,'  Eccles. 
iv.  10.  Stragglers  are  more  easily  surprised  ;  they  were  scattered  and 
became  meat  to  the  beasts  of  the  field,  Ezek.  xxxiv.  5,  6.  They  that 
separate  are  the  more  easily  perverted  both  in  judgment  and  practice ; 
they  turn  familists ;  now  familism  is  but  painted  atheism  ;  or  anti- 
nomists,  and  antinomism  is  but  sin  licensed  and  privileged.  Again, 
it  is  just  with  God  to  punish  that  pride  wherewith  separation  is  accom 
panied  with  brutish  lusts.  Usually  unsanctified  knowledge  runneth 
into  pride,  and  then  the  affections  are  not  governed.  Well,  then,  ob 
serve  the  providence  of  God  in  setting  a  mark  upon  those  that  separate ; 
they  are  men  of  unbridled  affections,  and  without  yoke,  and  are  usually 
given  up  to  carnal  pleasures  ;  and  wonder  not  if  sensual  persons  cast 
off  communion  with  the  church,  when  they  cast  off  communion  with 
God  himself ;  those  that  spent  their  days  in  mirth  said  unto  God  '  de 
part  from  us/  Job  xxi.  14.  Many  now  that  are  come  to  the  height  of 
pride  and  sin  pretend  to  live  to  the  height  of  the  creature. 

06s.  3.  The  next  note  is,  that  sensual  persons  are  evil  persons.  There 
are  three  ranks  of  sinners — those  that  are  given  to  fleshly  lusts,  and 
they  are  the  sensual ;  those  that  are  given  to  the  lusts  of  the  eyes,  and 
they  are  the  worldly  ;  those  that  are  given  to  pride  of  life,  and  those 
are  the  proud,  the  '  great  spirits  of  the  world/  See  1  John  ii.  16,  and 
James  iii.  15,  with  my  comment  there.  Our  work  now  lieth  with  the 
sensual,  who  seem  to  be  the  worst  sort  of  sinners,  and  altogether  unfit 
for  any  worthy  action  and  exploit.  To  find  them  out,  let  us  consider 
what  sensuality  is.  It  is  an  inordinate  desire  and  delight  in  soft  and 
delicate  living  ;  there  is  a  due  care  of  the  body  to  keep  it  serviceable, 
and  an  allowed  delight  in  the  creature.  He  that  created  water  created 

1  '  Ab  ecclesia  Romana  non  alio  discessimus  animo  quam  ut  si  correcta  ad  priorem 
ecclesiss  formarn  redeat,  noa  quoque  ad  illam  revertamur,  &c.' — Zuinglius.  See  my 
Comment  on  James  iii.  17. 


332  AN  EXPOSITION,  WITH  NOTES,  [\TER.  19. 

wine,  creatures  for  our  delight  as  well  as  our  necessity,  and  false 
teachers  have  often  set  off  themselves  with  the  show  of  a  severer  ab- 
stinence :  Col.  ii.  21.  It  is  possible  that,  by  an  undue  rigour,  the  body 
may  be  used  a  little  too  hardly  and  disabled  for  better  services,  but  yet 
we  are  more  usually  guilty  of  the  excess  than  of  the  defect ;  pleasure 
is  born  and  bred  with  us,  and  therefore  hath  a  mighty  force  and  en 
chantment  upon  the  soul.  The  first  years  of  human  life  are  merely 
governed  by  sense,  and  for  a  great  while  all  our  business  is  to  live  and 
grow,  and  therefore  most  men  miscarry  by  appetite  and  an  undue 
liberty  in  meats,  drinks,  and  sports.  Now,  to  state  the  due  bounds 
and  limits  which  reason  and  religion  hath  set  is  very  hard  ;  different 
tempers  and  constitutions  of  body  make  rules  uncertain.  In  the  gene 
ral,  it  is  good  to  watch,  lest  pleasure  become  a  master,  and  reason  a 
slave.  The  two  general  limits  are : — (1.)  The  health  of  the  body ; 
(2.)  The  welfare  of  the  soul. 

1.  The  health  of  the  body  must  be  regarded.     Too  much  care  for 
the  body  destroyeth  it,  as  too  much  oil  puts  out  the  lamp :  '  Wine  and 
women  take  away  the  heart,'  Hosea  iv.  11 ;  that  is,  the  generousness  and 
sprightliness  of  a  man.     The  vigour  of  nature  is  abated,  gallant  and 
active  spirits  effeminated,  and  brave  hopes  drowned  and  quenched  in  the 
puddle  of  excess,  and  masculine  agility  and  vivacity  melted  away  in 
ease  and  pleasure.     The  Komans  were  wont  to  have  their  funerals  at 
the  gates  of  Venus'  temple. 

2.  The   soul's   welfare  is   of  chief  consideration.     We  must  take 
heed  that  the  soul  be  not  either  disfitted  for  duty  or  disposed  for  sin. 

[1.]  Disfitted  for  duty;  when  the  soul  cannot  lift  up  itself  to  God 
and  divine  things,  and  findeth  less  aptitude  for  his  service,  you  are 
inordinate :  Luke  xxi.  34,  '  Let  not  your  hearts  be  over-charged  with 
surfeiting  and  drunkenness,'  <fec.  The  heart  may  be  overcharged  when 
the  stomach  is  not.  When  we  are  warned  of  surfeiting  and  drunken 
ness,  we  think  of  vomiting,  staggering,  reeling,  faltering  in  speech  or 
gait.  0  Christians  !  you  are  guilty  of  it  when  the  heart  is  over 
charged,  and  driveth  on  heavily  in  holy  things.  When  we  are  warned 
of  adultery,  we  think  only  of  defiling  other  men's  wives,  or  scattering 
our  lusts  promiscuously,  as  the  beasts  do  ;  but  alas  !  we  are  guilty  of 
it  when  the  inordinate  use  of  a  lawful  wife  doth  quench  our  vigour  and 
alacrity  in  our  heavenly  calling  ;  si  vinum  ex  apotheca  tua,  &c. — a  man 
may  drink  too  freely  of  his  hogshead. 

[2.]  We  must  take  care  that  the  soul  be  not  more  disposed  to  sin. 
'Divers  lusts  and  pleasures'  are  fitly  joined  by  the  apostle,  Titus  iii. 
3.  If  we  do  not  watch  over  pleasures,  the  heart  groweth  more  wanton 
and  libidinous,  the  restraints  of  grace  are  weaker,  and  carnal  motions 
more  urgent  and  violent ;  the  '  heart  is  nourished,'  &c.,  James  v.  5,  the 
enemy  put  in  strength  and  heart,  1  Peter  ii.  11. 

Well,  then,  let  us  beware  of  sensuality  ;  other  things  defile  a  part, 
as  covetousness  the  soul,  but  sensual  lusts  defile  the  soul  and  body  too ; 
they  leave  guilt  upon  the  soul  and  dishonour  upon  the  body,  while 
it  is  made  a  strainer  for  meats  and  drink,  and  a  channel  for  lusts  to 
run  in.  Other  lusts  seem  to  gratify  the  ambition  of  man  and  to  exalt 
him,  but  these  debase  him,  and  turn  him  out  among  the  beasts.  To 
renounce  pleasures  is  the  first  thing  you  must  do  if  you  mean  to  do 


VER.  19.]  UPON  THE  EPISTLE  OF  JUDE.  333 

anything  in  religion,  otherwise  you  lie  open  to  every  temptation.  The 
water  of  the  sanctuary  could  not  heal  the  miry  places,  Ezek.  xlvii.  11  ; 
which  is  usually  applied  to  sensual  hearts.  Pleasures  bring  a  brawn 
and  a  deadness  upon  the  conscience,  and  a  cloud  upon  the  understand 
ing.  Daniel,  that  had  the  high  visions  of  God,  lived  by  pulse.  John 
the  Baptist,  that  had  the  most  eminent  gospel  dispensation,  Mat.  xi., 
fed  upon  locusts  and  wild  honey.  Among  the  heathens  he  was  counted 
the  most  accomplished  man  that  spent  more  oil  in  the  lamp  than  wine 
in  the  bottle.1  Certainly  the  baser  a  man  is  the  more  he  affects  car 
nal  delights  :  Eccles.  vii.  4,  '  The  heart  of  a  fool  is  in  the  house  of  mirth/ 
That  which  wise  men  prefer  is  better  than  that  which  fools  make  choice 
of.  Pleasures  are  the  choice  of  fools  ;  wise  men  know  them  to  be  baits 
and  snares,  that,  if  they  be  not  watched,  they  soon  put  us  out  of  frame, 
and  unfit  us  for  communion  with  God,  Eccles.  ii.  2.  Once  more,  this 
sort  of  sins  enslaveth,  and  by  custom  gaineth  upon  the  heart  more  than 
others  do,  and  bringeth  us  under  a  power  which  we  cannot  easily  break, 
1  Cor.  vi.  12.  Therefore  use  pleasures  with  care  and  caution,  that 
when  we  take  them  they  may  not  take  us.  God's  people,  I  suppose, 
are  not  so  easily  tempted  to  adultery  and  drunkenness,  but  beware  of 
gluttony  ;  2  the  throat  is  a  slippery  place,  and  instead  of  supplying 
nature  we  feed  lust.  Be  not  too  much  in  the  use  of  carnal  delights, 
lest  you  suffer  this  distemper  of  spirit  to  take  root.  Dives  fared  de- 
liciously  every  day.  There  are  times  of  abstinence,  as  well  as  liberal 
enjoyment  in  the  creature.  When  our  lives  are  but  a  diversion  from 
one  pleasure  to  another,  nature  groweth  wanton  and  unsatisfied,  and 
men  live  as  if  they  were  born  to  eat,  drink,  play,  sport,  and  sleep,  Luke 
xvii.  27.  Lastly,  take  heed  of  soliciting  lusts  when  you  should  quench 
them,  Eom.  xiii.  14. 

Obs.  4.  The  next  thing  that  we  may  observe  is,  that  sensual  persons 
have  not  the  Spirit.  These  two  are  contrary,  *  flesh  and  spirit,'  Gal. 
v.  17;  and  they  that  cherish  the  one  do  necessarily  banish  the  other, 
and  as  they  enlarge  the  one  they  straiten  the  other.  The  Spirit  is  a 
free  spirit,  and  sensual  persons  are  very  slaves  ;  the  Spirit  is  a  pure 
spirit,  and  they  are  unclean  ;  the  Spirit  is  active,  and  they  are  gross 
and  muddy,  of  a  dull  and  and  stupid  nature  ;  the  Spirit  worketh  intel 
lectual  and  chaste  delights,  and  they  are  altogether  for  base  and  dreggy 
pleasures  :  such  a  perfect  contrariety  is  there  between  them.  More 
distinctly  take  it  thus  :  — 

1.  Sensual  men  have  little  of  the  enlightening  of  the  Spirit  ;  their 
palate  is  better  than  their  understanding  :  Eph.  v.  18,  '  Be  not  drunken 
with  wine,  wherein  is  excess,  but  be  filled  with  the  Spirit  ;'  where  the 
fumes  of  wine  and  the  motions  of  the  Spirit  are  compared  as  things 
incompatible.     In  marshy  countries  we  do  not  expect  a  clear  air  ;  so 
sensual  persons  have  seldom  any  clear  and  raised  thoughts  of  God  :  men 
given  to  pleasures  can  taste  meats  and  drinks,  but  not  doctrines. 

2.  Sensual  men  have  little  of  the  quickenings  and  efficacy  of  the 
Spirit  ;  the  more  they  dissolve  and  melt  away  their  precious  hours  and 
spirits  in  pleasures,  the  more  do  they  grow  sapless,  dead,  and  careless, 


1  '  HXe'iov  eXcuoi'  o'ivov 

2  '  Ebrietas  longe  est  a  me,  doniine  ;  crapula  autem  nonuunquam  surrepit  servo  tuo.'  — 
Aug.  Conjes. 


334  AN  EXPOSITION,  WITH  NOTES,  [VER.  20. 

and  lose  all  tenderness  of  conscience  and  liveliness  of  affection :  they 
quench  the  vigour  of  nature,  much  more  do  they  quench  the  Spirit ; 
voluptuaries  are  said  to  be  '  past  feeling/  Eph.  iv.  19. 

3.  They  have  little  of  the  comforts  of  the  Spirit.  The  comforts  of 
the  Spirit  arise  from  meditating  on  the  works  of  God,  Ps.  civ.  34 ;  or 
tasting  his  love,  1  Peter  ii.  3  ;  or  contemplating  our  great  hopes,  2  Cor. 
iv.  18.  Now  carnal  men  can  relish  none  of  this  ;  they  cannot  exercise 
love,  or  faith,  or  hope,  that  they  may  delight  themselves  in  God,  and 
have  some  lively  tastes  of  eternal  life.  When  the  soul  lieth  under  the 
dominion  of  carnal  and  dreggy  pleasures,  it  is  incapable  of  thinking 
upon  God  and  his  works,  or  relishing  inward  consolation  ;  love  is  pre 
occupied. 

Well,  then,  we  should  the  more  take  heed  that  we  be  not  sensual. 
Never  had  any  sensual  person  any  great  measure  and  portion  of  the 
Holy  Ghost  in  gifts  or  graces.  The  devil  easily  entereth  into  swine, 
but  the  Holy  Spirit  of  God  will  not  dwell  there.  A  man  is  put  to  his 
choice  which  he  will  have — pleasures  or  the  Spirit.  It  will  be  sad  for 
you,  if  you  '  love  pleasures  more  than  God,'  2  Tim.  iii.  4,  and  prefer 
these  dreggy  delights  before  those  masculine  joys  which  will  accrue  to 
you  by  communion  with  God.  If  we  were  altogether  to  renounce 
delight,  it  would  be  mora  irksome.  No ;  you  are  only  called  to  ex 
change  it.  Which  will  you  choose,  then  ?  to  live  at  large  and  wallow 
in  carnal  contentments,  or  be  employed  in  the  serious  and  grave  exer 
cises  of  religion  ?  Surely,  one  moment's  communion  with  God  is 
better  than  all  the  mirth  we  can  get  by  the  pastime  of  an  age. 

Ver.  20.  But  ye,  beloved,  build  up  yourselves  in  your  most  holy 
faith,  praying  in  the  Holy  Ghost. 

Here  the  apostle  corneth  to  exhort;  as  all  along,  with  the  description 
of  seducers,  he  intermingleth  exhortation.  The  sum  of  the  exhortation 
is  to  quicken  them  to  the  use  of  the  means  of  perseverance  and  con 
stancy.  Build  up  yourselves,  eVot«:oSo//,o{We9 ;  the  word  signifieth  the 
going  on  with  a  building  already  begun,  and  fitly  noteth  that  care 
they  should  take  for  the  growth  of  their  spiritual  estate.  Yourselves, 
eavrov?  ;  some  translate  invicem,  build  up  one  another  ;  that  I  confess 
is  the  apostle's  intent,  but  first  to  press  them  to  a  care  of  their  own 
salvation,  and  then  mutually  to  care  for  one  another :  see  1  Thes.  v.  11, 
'  Comfort  yourselves  together,  and  edify  one  another,  as  ye  also  do ;' 
and  possibly  this  is  spoken  here  by  way  of  opposition  to  those  that 
separate  themselves.  In  your  most  holy  faith.  By  faith  may  be 
meant  either  the  grace  of  faith  or  the  doctrine  of  faith.  I  rather 
suppose  the  latter,  that  true  and  pure  religion  which  they  had  learned 
from  the  apostles,  which  was  the  foundation  already  laid,  unto  which 
they  should  keep  close.  If  it  be  meant  of  faith,  the  grace,  then  he 
persuadeth  them  to  progress,  and  to  lay  hold  on  the  superstructure  of 
good  works  and  final  perseverance,  Mat.  vii.  24.  This  faith  is  called 
most  holy,  in  opposition  to  the  profane  mysteries  of  the  Gnostics  and 
Valentinians.  It  is  a  holy  rule,  and  maketh  us  holy  :  John  xvii.  17, 
1  Sanctify  them  by  thy  truth,  thy  word  is  truth.'  Praying  in  the 
Holy  Ghost,  ev  irvev^arL  cvyiw,  may  be  rendered,  in,  with,  or  by  the 
Holy  Ghost ;  that  is,  by  his  motion  and  inspiration,  and  gifts  and 
graces  received  from  him.  Elsewhere  the  Holy  Ghost  is  said  to  pray 


VER.  20.]  UPON  THE  EPISTLE  OP  JUDE.  335 

in  us,  Kom.  viii.  26  ;  and  here  we  pray  in  the  Holy  Ghost.  He  prayeth 
in  us  so  as  we  pray  in  him  ;  he  prayeth  in  us,  to  note  the  excitations  of 
his  grace ;  we  pray  in  him,  to  imply  the  concurrence  of  our  faculties  ; 
which  is  to  be*noted  against  the  familists,  who  make  the  Spirit  to  be 
the  immediate  formal  cause  of  all  our  actions,  as  if  in  the  productions 
of  grace  the  Spirit  did  only  make  use  of  us  as  Bilhah  did  of  Kachel,  to 
'  bring  forth  upon  her  knees/  Gen.  xxx.  3,  and  the  action  were  wholly 
his  own. 

The  notes  are  these : — 

Obs.  1.  It  is  not  sufficient  to  be  established  or  grounded  in  the  faith, 
but  we  must  daily  increase  and  grow  more  and  more  therein.  When 
the  foundation  is  laid,  the  building  must  go  on  piece  by  piece ;  they 
that  are  contented  with  a  little  faith  have  no  faith ;  graces  though  im 
perfect  are  always  growing,  Luke  xvii.  5.  It  is  the  holy  ambition  of 
Christians  to  be  more  like  God  every  day;  certainly  their  temper 
is  contrary  to  the  temper  of  God's  people,  that  think  they  have 
learned  enough,  know  enough,  are  holy  enough  ;  none  are  so  knowing 
but  they  may  know  more,  so  established  but  they  may  be  more.  Here 
we  are  in  a  state  of  progress,  not  of  rest  and  perfection  ;  the  corn  in  the 
field  groweth,  though  in  the  barn  it  doth  not,  Eph.  iv.  12,  13,  Phil, 
iii.  13.  A  Christian  is  always  reaching  forth  and  pressing  onward, 
and  the  nearer  he  cometh  to  heaven  his  motions  and  tendencies  are 
the  more  earnest,  as  a  stone  moveth  faster  the  nearer  it  cometh  to  the 
centre  ;  the  more  he  enjoy eth,  still  he  hath  new  motives  to  seek  more : 
Prov.  i.  5,  'A  wise  man  will  hear  and  will  increase  learning ;'  a  good 
man  would  go  to  heaven  as  fast  as  he  can,  not  make  a  hard  shift,  but 
'  enter  abundantly,'  2  Peter  i.  11. 

Obs.  2.  To  grow  in  faith  is  a  means  to  persevere  in  faith.  Man  is 
of  an  active  nature  ;  either  he  groweth  better  or  worse.  We  shall  not 
keep  what  we  have  received  if  we  do  not  labour  to  increase  in  it,  as  a 
house  begun  to  be  built  goeth  to  decay,  and  droppeth  down  more  and 
more,  if  we  do  not  go  on  to  finish  it.  Do  we  grow,  then,  or  decline  ? 
Did  we  observe  our  first  coolings,  the  mischief  would  not  be  so  great ; 
but  we,  like  the  hen,  as  long  as  there  is  one  egg  in  the  nest,  observe 
not  how  many  are  taken  away ;  as  long  as  we  have  any  tolerable  affec 
tions  to  the  things  of  God,  or  somewhat  to  keep  us  alive,  we  do  not 
consider  how  many  degrees  of  grace  we  have  lost. 

Obs.  3.  Faith — take  it  for  the  grace — is  the  proper  foundation  of 
holiness  and  good  works.  Works  without  faith  are  but  a  roof  without 
a  foundation,  and  faith  without  works  is  a  foundation  without  a  build 
ing  ;  good  fruit  supposeth  a  good  tree,  Mat.  vii. 

Obs.  4.  The  faith  of  Christians  is  a  'most  holy'  faith;  no  doctrine 
hath  such  pure  precepts,  such  high  examples,  such  raised  motives, 
such  mysterious  enforcements,  such  blessed  rewards,  and  all  to  encou 
rage  holiness.  If  ever  anything  were  exactly  fitted  to  its  purpose, 
surely  the  word  is  fitted  to  promote  holiness.  The  precepts  of  the  law 
require  it ;  the  doctrine  of  the  gospel  showeth  where  virtue  and  power 
is  to  be  had  to  perform  it ;  the  promises  encourage  it ;  the  examples  of 
God  and  Christ  show  the  height  and  exactness  of  it ;  the  examples  of 
the  saints  show  it  is  possible ;  the  word  and  ordinances  work  it,  as  being 
instituted  by  God  for  such  a  purpose,  and  accompanied  with  the  power 


336  AN  EXPOSITION,  WITH  NOTES,  [VER.  20. 

of  his  grace,  Eph.  v.  26.  God  hath  reserved  this  honour  of  sanctifying 
the  heart  to  the  doctrine  of  the  scriptures,  to  evidence  their  divine 
original :  James  i.  18,  '  He  hath  begotten  us  to  himself  by  the  word 
of  truth/  This  great  change  which  is  wrought  in  the  heart  of  man  is 
by  the  word.  A  moral  lecture  may  a  little  fashion  the  outward  man, 
and  reduce  him  to  a  civil  course,  as  Xenocrates'  moral  lecture  made 
Polemo  leave  his  vicious  and  sensual  course  of  life  ;  but  regeneration 
is  only  found  in  the  school  of  Christ.  Well,  then,  if  you  will  know  the 
best  religion,  observe  where  there  is  most  holiness  discovered  and 
wrought,  Ps.  xix.  7-9,  John  xvii.  17.  In  the  word  of  God  you  have  the 
copy  of  his  holiness  ;  there  is  somewhat  of  good  life  and  moral  be 
haviour  among  heathens,  but  nothing  of  regeneration  and  genuine 
holiness.  Once  more,  an  impure  life  will  not  suit  with  a  holy  faith ; 
you  dishonour  God  and  disparage  your  religion  when  you  walk  as 
heathens.  This  holy  faith  is  best  '  kept  in  a  pure  conscience,'  1  Tim. 
iii.  9. 

Obs.  5.  From  that  building  up  yourselves.  In  building  up,  that  is, 
in  growth  and  perseverance,  there  is  a.  concurrence  of  our  own  endea 
vours  ;  we  are  '  living  stones/  1  Peter  ii.  4,  after  we  are  converted, 
and  are  not  altogether  dead  and  passive,  as  in  conversion.  After  we 
'  have  received  Christ'  we  may  '  walk  with  him,'  Col.  ii.  6.  Motion 
and  operation  followeth  life :  he  that  made  thee  without  thee  will  not 
save  thee  without  thee. 

Obs.  6.  From  the  other  interpretation  of  the  word  yourselves — that 
is,  one  another — observe,  that  mutual  conference  is  a  means  of  perse 
verance.  Solomon  saith,  Eccles.  iv.  10,  *  When  two  lie  together  they 
have  heat.'  Surely  good  company  preserveth  and  keepeth  up  our 
warmth  and  vigour,  as  a  remedy  against  apostasy.  Spiritual  commu 
nion  and  conference  is  often  pressed  ;  see  Heb.  iii.  13,  and  x.  24,  25. 
When  God's  people  did  oftener  meet  and  confer  together,  there  was 
more  life  in  them. 

Obs.  7.  Next  to  conference,  prayer  is  required.  Note  thence,  that 
prayer  is  a  means  of  establishment.  We  are  kept  by  God's  power, 
and  God's  power  is  set  a- work  by  prayer  ;  this  is  the  breath  that 
keepeth  in  the  fire.  Men  that  neglect  prayer  find  sensible  decays. 
When  they  suspected  some  distemper  upon  Job's  spirit,  they  charge 
him  with  the  neglect  of  prayer :  Job  xv.  4,  '  Surely  thou  restrainest 
prayer.'  No  wonder  if  men  grow  unsavoury,  worldly,  voluptuous, 
when  they  let  days  go,  and  weeks  go,  and  God  never  heareth  from 
them. 

Obs.  8.  Then  we  pray  aright  when  we  *  pray  in  the  Holy  Ghost ;' 
this  concurrence  is  necessary,  both  with  respect  to  acceptance  and 
assistance. 

1.  With  respect  to  acceptance.  God  will  own  nothing  in  prayer 
but  what  cometh  from  his  Spirit ;  any  other  voice  is  strange  and  bar 
barous  to  him :  Bom.  viii.  27,  '  He  knoweth  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  according  to  the  will  of 
God.'  The  Lord  delighteth  not  in  the  flaunting  of  pates  and  the 
unsavoury  belches  and  eructations  of  a  human  spirit ;  the  tuneable 
cadency  of  words  is  but  an  empty  ring  in  God's  ears.  The  psalmist 
saith,  Ps.  cxli.  2,  *  Let  my  prayer  be  set  forth  before  thee  as  incense.' 


VER.  20.]  UPON  THE  EPISTLE  OF  JUDE.  337 

Now  the  censers  were  to  be  kindled  with  holy  fire  before  the  smoke 
went  up  ;  the  coal  wherewith  we  are  kindled  must  be  taken  from  the 
altar,  not  from  a  common  hearth,  and  then  our  prayer  goeth  up  as 
incense  :  God's  course  is  to  '  prepare  the  heart/  and  then  to  grant  the 
request :  Ps.  x.  17,  '  Thou  wilt  prepare  their  hearts,  and  cause  thine 
ear  to  hear.'  Surely  God's  ear  will  be  opened  if  our  hearts  be  opened ; 
when  he  himself  sets  us  a- work  we  need  not  doubt  of  audience.  Fire 
from  heaven  to  consume  the  sacrifice  was  the  solemn  token  of  accept 
ance  heretofore  ;  fire  from  heaven  is  the  token  still,  even  a  holy  ardour 
wrought  in  us  by  the  Spirit. 

2.  In  point  of  assistance.  Prayer  is  a  work  too  hard  for  us  ;  we  can 
babble  of  ourselves,  but  we  cannot  pray  without  the  Holy  Ghost ;  we 
can  put  words  into  prayer,  but  it  is  the  Spirit  puts  affections,  without 
which  it  is  but  a  little  cold  prattle  and  spiritless  talk.  Our  necessities 
may  sharpen  our  prayers,  but  they  cannot  enliven  our  prayers.  A 
carnal  man  may  feel  the  impulsions  of  a  natural  fervency,  and  so  cry 
unto  God  as  the  young  ravens  cry  unto  him,  and  in  all  creatures  there 
is  a  desire  of  relief :  the  rude  mariners  in  the  tempest  were  very  earnest, 
Jonah  i.  6.  But  now  gracious  affection  is  quite  another  thing  than 
this  natural  fervency.  There  may  be  cold  and  raw  wishes  after  grace, 
but  not  serious  volitions  and  spiritual  desires  ;  these  we  must  have 
from  the  Holy  Ghost.  Surely  if  we  did  consider  what  prayer  is  we 
should  see  the  need  of  this  assistance.  It  is  a  work  which  will  cost 
us  travail  of  heart,  Acts  i,  14,  Trpoa-Kaprepovvres  ev  rfj  Trpoaev^rj,  and 
James  v.  16,  Ser}<rt?  evepyovfjievr).  It  is  expressed  by  '  striving/  Kom. 
xv.  30,  '  Strive  with  me  in  prayers/  and  Col.  iv.  12,  '  Labouring  for 
you  fervently  in  prayers/  &c.,  dywvi$fjL€vos.  It  is  a  striving  with  God 
himself,  and  then  there  is  no  setting  upon  God  but  by  his  own 
strength.  This  was  figured  in  Jacob's  wrestling,  Gen.  xxxii.  25,  to 
the  end  ;  which  is  explained  Hosea  xii.  4,  '  Yea,  he  had  power  over 
the  angel,  and  prevailed ;  yea,  he  wept  and  made  supplication/  The 
party  that  Jacob  wrestled  with  is  called  a  man,  an  angel,  and  God  ;  a 
man,  for  the  shape  and  form  assumed ;  an  angel,  to  note  the  second 
person,  who  is  the  messenger  of  the  covenant ;  and  God,  Gen.  xxxii.  30. 
It  was  such  an  angel  as  blessed  him,  which  is  proper  to  God.  Now 
in  the  assumed  body  Jacob  wrestled  with  him,  which  was  symbolical ; 
the  prophet  referreth  it  to  his  prayers.  But  how  is  it  said  he  could 
not  prevail  against  Jacob  ?  With  a  blast  of  his  mouth  he  might 
have  confounded  him,  and  it  had  been  as  easy  for  him  to  maim  and 
destroy  every  joint  as  to  make  him  halt  and  lame  of  one  thigh.  I 
answer — He  could  not  because  he  would  not ;  he  gave  out  but  such  a 
measure  of  strength  to  the  body  assumed,  and  the  Lord  did  wrestle 
both  in  and  against  Jacob,  in  Jacobo,  Deus  est  seipso  fortior — he 
wrestleth  against  us  with  his  left  hand,  and  strengtheneth  us  with 
his  right,  so  that  God's  power  prevaileth  over  himself.  All  this  is 
spoken  to  show  what  need  we  have  of  a  divine  power  when  we  strive 
with  God. 

But  now  what  is  it  to  pray  in  the  Holy  Ghost  ?  I  shall  answer  it  in 
a  word.  The  Spirit  helpeth  us  in  prayer  in  a  way  of  gifts  or  graces. 
In  a  way  of  gifts,  that  the  heart  may  riot  be  bound  up,  and  that  we 
may  have  necessary  words  to  give  vent  to  affections.  Adam  maimed 

VOL.  v.  Y 


338  AN  EXPOSITION,  WITH  NOTES,  [YER.  20- 

us  both  as  to  gifts  as  well  as  graces  ;  and  therefore,  that  our  supplies 
in  Christ  may  be  answerable,  the  Spirit  bestoweth  upon  us  the  gift  of 
prayer,  that  we  may  enlarge  ourselves  to  God  on  all  occasions.  This 
gift  was  either  extraordinary  and  proper  to  the  first  times  of  the 
gospel,  when  they  were  able  of  a. sudden  to  dictate  a  prayer  in  a 
strange  language  which  they  had  never  learned ;  so  it  is  said  1  Cor. 
xiv.  15,  '  I  will  pray  with  the  Spirit,  and  with  understanding  also.' 
Many  did  pray  with  the  Spirit,  that  is,  made  use  of  this  gift,  but  to 
the  neglect  of  edifying ;  they  did  not  pray  so  as  they  might  be  under 
stood  by  the  hearers.  Now  saith  the  apostle,  I  would  use  the  gift 
but  to  edification,  so  as  the  understanding  of  the  auditory  may  go 
along  with  me. 

[1.]  The  ordinary  gift  of  the  Spirit  is  that  special  dexterity 
whereby  men  are  able  to  put  their  meaning  into  apt  words.  It  is 
not  of  such  a  miraculous  infusion,  and  so  wonderful  in  itself,  as  the 
former,  because  it  dependeth  much  upon  the  temper  and  suitable  con 
stitution  of  the  body,  and  is  much  bettered  by  industry,  hearing, 
reading,  meditation,  conference,  &c.,  as  all  other  ordinary  habits  are. 
But  such  a  gift  there  is  in  the  church,  as  we  find  by  plain  experience, 
many  men's  tongues  being  '  as  the  pen  of  a  ready  writer/  Ps.  xlv.  1. 
All  miraculous  gifts  are  now  turned  into  ordinary  gifts  somewhat  like 
them,  as  discerning  of  spirits  into  a  sagacity  and  cautelous  prudence, 
gifts  of  tongues  into  a  special  dexterity  that  way,  and  gifts  of  healing 
into  skill  in  physic  ;  so  praying  with  the  Spirit  into  readiness  of  utter 
ance  and  freedom  of  speech.  Now,  though  we  are  to  covet  the  best 
gifts  and  strive  after  them,  yet  we  must  be  contented  with  our 
measure.  Sometimes  this  gift  is  given  to  carnal  men  because  of  their 
service  in  the  church.  Gifts  are  for  the  body ;  they  may  have  great 
abilities  to  pray  and  preach,  and  may  be  carried  on  with  full  gales  of 
outward  assistance.  Usually  it  is  given  unto  men  according  to  their 
constitution  and  natural  receptivity ;  all  cannot  expect  a  like  quick 
ness  and  enlargement  of  speech.  In  the  penmen  of  scripture  you  may 
observe  a  difference  of  character  and  style  according  to  their  temper 
and  education,  though  their  assistance  as  to  words  was  also  infallible. 
Isaiah  writeth  in  a  courtly  style,  and  Jeremiah  in  a  priestly,  and 
Amos'  manner  of  speech  relisheth  of  his  calling.  In  the  New  Testa 
ment,  John  is  seraphical,  Paul  argumentative,  and  Peter  writeth  in  a 
milky,  sweet,  middle  way,  &c. 

[2.]  There  is  the  gracious  assistance  of  the  Holy  Ghost.  Now,  this 
is  either  habitual  or  actual. 

(1.)  Habitual  grace  is  necessary  to  prayer :  Zech.  xii.  10,  '  I  will 
pour  upon  them  a  spirit  of  grace  and  supplication.'  Where  there  is 
grace  there  will  be  supplication.  As  soon  as  we  are  new  born  we  fall 
a-crying  ;  *  Behold,  he  prayeth,'  Acts  ix.  11,  is  the  first  news  we  hear 
of  Paul  after  his  conversion.  Prayer  is  a  kindly  duty  to  the  new 
creature.  Things  of  an  airy  and  fiery  nature,  a  little  thing  will  carry 
them  upward,  it  is  their  natural  motion  and  tendency ;  the  regenerate 
are  easily  drawn  into  God's  presence,  it  is  the  vent  and  utterance  by 
which  we  discover  the  impression  that  is  upon  us.  The  priests  were 
to  wash  in  the  great  laver  before  they  went  to  the  altar ;  we  are  washed 
in  '  the  laver  of  regeneration,  and  renewed  by  the  Holy  Ghost,'  Titus  iii. 


VER.  20.]  UPON  THE  EPISTLE  OF  JUDE.  339 

5,  and  so  made  fit  to  offer  spiritual  sacrifices,  acceptable  to  God  by 
Jesus  Christ. 

(2.)  There  is  actual  help  and  assistance  which  we  have  from  the 
Spirit.  Though  a  man  be  regenerate,  yet  he  cannot  pray  as  he  ought, 
unless  he  be  still  moved  and  assisted  by  the  Holy  Ghost.  This  is 
continual,  for  we  soon  work  out  the  strength  which  we  have  received. 
Now,  these  actual  motions  do  either  concern  the  time  of  prayer  or  the 
matter  and  the  manner  of  it. 

First,  The  time  of  prayer,  the  Spirit  suggesteth  the  fittest  seasons ; 
he  that  searcheth  out  the  deep  things  of  God,  knoweth  the  acceptable 
times,  Ps.  xxxii.  6,  and  accordingly  giveth  notice  to  the  heart  by  set 
ting  it  a-work  in  serious  addresses  to  God :  Ps.  xxvii.  8,  *  Thou  saidst, 
Seek  ye  my  face,  and  my  heart  said,  Thy  face,  Lord,  will  I  seek.'  God 
speaketh  to  us  by  holy  motions  and  the  impulsions  of  his  grace,  and 
we  answer  God  by  a  ready  obedience.  It  is  the  worst  scorn  we  can 
put  upon  one  whom  we  hate  when  we  deny  to  speak  with  him  when 
he  sendeth  for  us.  By  these  motions  we  are  invited  to  come  and  confer 
with  God ;  do  not  say,  I  am  not  at  leisure.  I  would  not  have  this  in 
terpreted  as  if  every  motion  to  prayer  were  from  the  Spirit.  It  is 
possible  Satan  may  oppress  an  anxious  soul  with  the  tyranny  of  un 
reasonable  impulsions  to  duty  ;  I  only  understand  such  motions  as  are 
regular  and  according  to  the  word.  Neither  would  I  again  be  so 
understood  as  if  God  were  never  to  be  called  upon,  or  we  were  never 
to  pray,  but  when  the  Spirit  moveth  us  ;  that  is  one  of  the  carnal  fancies 
of  many  wretches  now.  No,  no ;  God  must  have  his  daily  acknow 
ledgment,  '  Give  us  this  day  our  daily  bread ;'  but  my  meaning  is,  that 
such  a  season,  when  we  are  so  strongly  moved  by  the  Spirit  of  God, 
should  not  be  neglected. 

Secondly,  The  matter  of  prayer  is  suggested  by  the  Holy  Ghost. 
Let  a  man  alone  and  he  will  soon  run  into  a  temptation,  and  cry  for 
that  which  it  were  cruelty  in  God  to  give  him  ;  therefore  the  direction 
of  the  Holy  Ghost  is  necessary,  that  we  may  not  ask  a  scorpion  instead 
of  a  fish,  and  a  stone  instead  of  bread :  Rom.  viii.  27,  *  He  maketh 
intercession  for  the  saints,  according  to  the  will  of  God/  We  take 
counsel  of  our  lusts  and  interests  when  we  are  left  to  our  own  private 
spirit,  and  so  would  have  God  to  be  a  minister  of  our  carnal  desires, 
and  would  engage  him  in  our  quarrels  and  private  revenges ;  or  else 
ask  meat  for  our  lusts.  Now,  the  Holy  Ghost  teacheth  us  to  ask  not 
only  what  is  lawful,  but  what  is  expedient  for  us,  that  so  the  will  of 
God  may  take  place  before  our  inclinations. 

Thirdly,  For  the  manner.  In  every  moral  action  the  manner  of 
working  is  a  chief  circumstance.  A  man  may  sin  in  doing  good,  but 
not  in  doing  well.  Now,  in  prayer,  where  we  have  immediately  to  do 
with  God,  we  should  take  great  heed  in  what  manner  we  come  to  him. 
The  right  manner  is  when  we  come  with  affection,  with  confidence, 
with  reverence. 

First,  With  affection.  It  is  the  Holy  Ghost  sets  us  a-groaning : 
Rom.  viii.  26,  '  He  maketh  intercession  for  the  saints  with  such  sighs 
and  groans  as  cannot  be  uttered.'  Words  are  but  the  outside  of 
prayer  ;  sighs  and  groans  are  the  language  which  God  will  understand, 
and  these  are  the  prayers  which  the  Holy  Ghost  maketh  for  us,  and  in 


340  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  20. 

us.  We  learn  to  mourn  from  the  turtle,  from  him  that  descended  in 
the  form  of  a  dove  ;  he  draweth  sighs  from  the  heart,  and  tears  from 
the  eyes.  Parts  may  furnish  us  with  eloquence,  but  the  Spirit  giveth 
affection,  that  earnest  reaching  forth  of  soul,  that  holy  importunity, 
that  spiritual  violence.  It  is  all  of  his  working.  Many  a  prayer  is 
neatly  ordered,  and  tunably  delivered,  but  this  artifice  of  words  smelleth 
of  the  man ;  then  it  savoureth  of  the  Holy  Ghost  when  there  is  life 
and  power  in  it,  and  the  poor  supplicant  sets  himself  to  wrestle  with 
God,  as  if  he  would  overcome  him  by  his  own  strength. 

Secondly,  With  confidence.  When  we  come  in  a  childlike  manner, 
and  call  God  Father  ,  Rom.  viii.  16,  '  We  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father.'  Usually,  we  do  not  mind 
this  part  of  the  Spirit's  help  in  prayer ;  we  look  to  gifts  and  enlarge 
ments,  but  not  to  this  childlike  confidence,  that  we  may  be  able  to  call 
God  Father  without  blasphemy  and  reproach.  It  is  an  easy  matter 
to  language  it  with  our  mouths,  but  to  have  the  sense  of  our  adoption 
in  our  hearts  is  a  difficult  thing.  Sometimes  the  Spirit  witnesseth  it 
more  explicitly  by  expressions  ;  as  if  it  were  said  when  we  go  to  prayer, 
Be  of  good  cheer,  thy  sins  are  pardoned,  God  is  thy  God.  At  other 
times,  by  impressions  or  more  secret  instincts ;  if  not  by  working  child 
like  confidence,  yet  childlike  affection,  optando,  si  non  affirmando,  that 
we  may  call  God  Father  by  option  and  choice,  if  not  by  direct  affirma 
tion,  or  a  clear  sense  of  our  adoption. 

Thirdly,  With  reverence.  That  we  may  be  serious  and  awe-full,  God 
is  best  seen  in  the  light  of  his  own  Spirit.  The  heathens  could  say, 
Non  loquendum  de  Deo  sine  lumine — we  need  light  from  God  when  we 
come  to  speak  of  or  to  God.  That  sense  of  the  Lord's  greatness,  and 
those  fresh  and  awful  thoughts  that  we  have  of  his  majesty  in  prayer, 
they  are  stirred  up  in  us  by  the  Holy  Ghost ;  he  uniteth  and  gathereth 
our  hearts  together,  that  they  may  not  be  ravelled  and  flittered  abroad 
by  impertinent  and  vain  thoughts, .  Ps.  Ixxxvi.  11.  Leave  men  to 
themselves,  and  they  will  do  as  foolishly  as  a  man  that  is  to  gather  a 
posy  for  his  friend,  and  filleth  it  fuller  of  stinking  weeds  than  flowers. 
We  shall  mingle  many  unsavoury  worldly  thoughts,  or  deal  as  basely 
and  affrontingly  with  God  as  if  a  man  under  the  law  should 
mingle  sulphur  and  brimstone  with  the  sweet  perfumes  that  were  in 
the  censer.  Lust  will  be  interposing  in  prayer,  and  out-talking  grace ; 
therefore,  that  we  may  be  reverent  and  heedful,  we  must  use  the  help 
of  the  Spirit,  *  praying  in  the  Spirit,  and  watching  thereunto  with  all 
perseverance/  Eph.  vi.  18. 

1.  Well,  then,  when  thou  goest  to  prayer,  look  upon  the  Holy  Ghost 
as  appointed  by  the  Father  and  purchased  by  the  Son  to  help  thee  in 
this  sweet  and  comfortable  service  :  Rom.  viii.  26, '  The  Spirit  helpeth 
our  infirmities/  GvvavTtiA^ftaverai,  goeth  to  the  other  end  of  the  staff 
and  beareth  a  part  of  the  burden.    We  are  tugging  and  wrestling  at  it, 
and  can  make  no  work  of  it,  but  the  Spirit  cometh,  and  puts  under  his 
shoulder,  and  then  it  cometh  off  kindly. 

2.  It  informeth  us  how  much  they  sin  that  are  so  far  from  praying 
with  the  Holy  Ghost,  that  they  do  not  pray  with  their  own  spirit.    Alas ! 
this  is  but  babbling,  when  the  heart  doth  not  go  along  with  the  lips. 

3.  It  informeth  us  of  the  privileges  of  the  saints.     God  is  their 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  341 

father,  willing  to  hear  prayers  ;  Christ  is  their  advocate,  willing  to 
present  their  requests  in  court ;  and  the  Spirit  a  notary  to  indite  and 
draw  up  their  requests  for  them.  Oh  I  what  encouragement  have  we 
to  go  to  the  throne  of  grace  I  Surely  we  do  not  improve  our  privileges, 
or  else  we  might  have  more  comfortable  access  to  the  Father  through 
Christ  by  the  Spirit,  Eph.  ii.  18. 

Ver.  21.  Keep  yourselves  in  the  love  of  God,  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  unto  eternal  life. 

The  apostle  goeth  on  directing  to  the  means  of  perseverance.  As 
before  he  mentioned  two  duties,  conference  and  prayer,  so  here  two 
graces,  love  and  hope. 

Keep  yourselves ;  that  is,  use  the  means :  '  We  are  kept  by  the 
power  of  God  unto  salvation ; '  but  because  of  the  concurrence  of  our 
endeavours,  it  is  ascribed  to  us,  yourselves.  Some  interpret  it  as  be 
fore,  alii  alios,  keep  one  another.  In  the  love  of  God.  It  may  be  taken 
for  that  love  which  God  beareth  to  us,  or  else  for  the  love  wherewith 
we  love  God,  which  is  fitly  called  the  love  of  God,  partly  because  God 
is  the  object  of  it,  partly  because  the  author  of  it,  he  commandeth  or 
begetteth  it,  increaseth  it,  perfecteth  it  in  the  soul.  In  this  second  sense 
I  take  the  love  of  God  here,  namely,  for  that  grace  wrought  in  us ;  and 
the  great  work  committed  to  our  care  is  to  keep  it,  increase  it,  and 
discover  it  in  all  the  operations  of  it.  Looking,  the  formal  act  of  hope ; 
for  the  mercy.  The  cause  is  put  for  the  effect.  For  all  that  good 
which  we  shall  receive  at  Christ's  coming,  it  is  called  mercy,  because 
his  proceeding  with  the  elect  at  the  last  day  will  be  upon  terms  of 
grace.  Of  our  Lord  Jesus  Christ.  It  is  so  called  because  it  is  pur 
chased  by  Christ,  and  dispensed  by  him :  John  xvii.  2,  he  hath  '  power 
to  give  eternal  life ; '  and  at  his  coining  he  introduceth  his  people  into 
their  happy  estate,  John  xiv.  3.  Unto  everlasting  life.  Our  happiness 
in  heaven  is  sometimes  called  '  everlasting  life,'  at  other  times  '  ever 
lasting  glory.'  Observe  hence : — 

Obs.  I.  In  perseverance  there  is  a  concurrence  of  our  care  and  dili 
gence:  Phil.  ii.  12,  13,  '  Work  out  your  own  salvation  with  fear  and 
trembling,'  &c.  The  main  work  is  God's  :  '  He  that  hath  begun  a 
good  work  must  perfect  it/  Phil.  i.  6 ;  and  the  same  Jesus  that  is 
4  author '  is  also  '  finisher,'  Heb.  xii.  2.  The  deeper  radication  of  the 
habit,  the  defence  of  it,  the  growth  and  perfection  of  it,  the  ability  to 
act,  is  all  from  God :  1  Peter  v.  10,  '  The  God  of  all  grace  make  you 
perfect,  stablish,  strengthen,  and  settle  you ; '  but  yet  a  concurrence 
there  is  of  our  care  and  endeavours.  A  child  in  the  womb  is  nour 
ished  by  the  mother,  liveth  by  the  life  of  the  mother,  feedeth  by  the 
food  of  the  mother ;  but  a  child  bora  liveth  a  more  distinct  and  sepa 
rate  life  of  its  own,  though  it  still  be  under  the  mother's  care  and  pro 
vision.  So  it  is  with  us  after  grace  received.  We  have  a  power  to  act 
and  do  what  is  necessary  for  the  preservation  of  the  spiritual  life. 
Well,  then,  let  us  not  neglect  the  means.  You  must  not  lie  upon  the 
bed  of  ease,  and  think  that  God  must  do  all.  He  doth  all  indeed,  but 
in  us  and  by  us.  Idle  wishes  will  do  us  no  good  as  long  as  our  hands 
refuse  to  labour. 

Obs.  2.  Again,  men  that  have  grace  had  need  look  to  the  keeping 
of  it.  Why? 


342  AN  EXPOSITION,  WITH  NOTES,  [VER.  21. 

1.  We  ourselves  are  prone  to  revolt :  '  This  people  loveth  to  wan 
der/  Jer.  xiv.  10,  and  *  they  err  in  their  hearts/  though  under  the 
immediate  conduct  of  God,  Ps.  xcv.  10.     It  is  notable  in  scripture 
that  we  read  of  a  decay  both  of  faith,  love,  and  obedience,  which 
are  the  three  main  graces ;  some  that  '  left  their  first  faith/  1  Tim. 
v.  12 ;   others  that  '  left  their  first  love/  Eev.  ii.  4 ;  and  as  to  obe 
dience,  we  read  of  *  the  first  ways'  of  David,  as  distinguished  from 
his  latter :  2  Chron.  xvii.  3,  '  He  walked  in  the  first  ways  of  his  father 
David/     David,  in  his  latter  time,  fell  into  scandalous  crimes. 

2.  We  are  assaulted  with  continual  temptations.     An  importunate 
suitor,  by  perseverance  in  his  suit,  may  at  length  prevail.     Satan  wil-l 
lose  nothing  for  want  of  asking.     Those  that  refused  at  first  may  yield 
afterward.     Long  conversing  with  the  world  may  taint  the  spirit.     A 
deformed  object,  when  we  are  used  to  it,  seemeth  less  deformed.     In 
dwelling  lust,  though  long  restrained,  breaketh  out  afterward  with  the 
more  violence.     Eose-trees  nipped  in  June  bear  in  the  winter.     Many 
that  in  youth  have  held  a  hard  hand  over  sin,  in  their  very  old  age 
have  found  their  lusts  more  violent. 

3.  A  man  of  long  standing  is  apt  to  grow  secure  and  negligent,  as 
if  he  were  now  past  danger ;  when  his  condition  was  doubtful,  he 
seemed  to  be  more  diligent  and  serious,  but  when  the  labours  and  diffi 
culties  of  our  first  entering  into  favour  with  God  are  well  over,  and  a 
man  hath  gotten  some  freedom  from  the  terrors  of  the  law,  and  some 
peace  and  confidence,  he  is  in  danger  of  security,  by  which  all  runneth 
to  waste  in  the  soul.     See  Kev.  iii.  17-19.     Well,  then,  this  life  is 
never  exempted  from  care  ;  either  to  get  grace  or  to  keep  it,  wre  need 
to  be  watchful  and  diligent  to  the  very  last.     Man  is  a  changeable 
creature,  and  Satan  is  restless,  either  he  continueth  the  old  suit  or 
altereth  the  course  of  temptations.     It  is  his  subtlety  in  that  he  doth 
not  always  play  the  same  game  ;  a  man  may  stand  one  brunt  and  fail 
in  another  :  '  Joab  turned  after  Adonijah,  though  not  after  Absalom/ 
1  Kings  ii.  28.  Every  new  condition  bringeth  new  snares :  '  Ephraim  is  a 
cake  not  turned/  Hosea  vii.  8.     A  man  may  be  well  baked  of  one  side, 
and  yet  quite  dough  of  another ;  the  children  of  God  prosperous  differ 
from  the  children  of  God  afflicted,  Phil.  iv.  12.     We  had  need  to  learn 
how  to  walk  up-hill  and  down-hill,  that  we  may  keep  with  God  upon 
all  grounds.  Again,  corruptions  may  be  disguised ;  a  man  may  withstand 
open  enemies,  and  yet  fail  by  the  insinuations  of  those  that  have  a  show 
of  goodness.     The  young  prophet  withstood  the  king  stoutly,  but  yet 
was  perverted  by  the  insinuations  of  the  old  prophet,  1  Kings  xiii.  4, 
with  19th  verse.     Meletius,  a  sufferer  under  pagans,  but  went  over  to 
the  Arians. 

Again,  where  there  seemeth  to  be  least  danger  there  is  most  cause 
of  fear.  Lot,  that  was  chaste  in  Sodom,  miscarried  in  the  mountains, 
where  there  were  none  but  his  own  family.  Conscience,  that  is  now 
tender,  may  be  strangely  deadened  and  laid  by  for  a  time.  Who  would 
have  thought  that  he  whose  heart  smote  him  for  cutting  off  the  lap  of 
Saul's  garment,  should  afterwards  fall  into  uncleanness  and  blood,  and 
He  asleep  in  it  for  a  long  time  ?  Confidence  is  sure  to  be  dismounted. 
Peter  is  a  sad  instance.  He  told  his  master,  '  If  all  men  deny  thee, 
yet  not  I/  and  he  meant  as  he  spoke.  He  ventureth  on  a  band  of  men 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  343 

with  a  rusty  blade,  followeth  Christ  into  the  high  priest's  hall,  who 
more  secure  than  Peter  ?  But  all  this  confidence  failed,  though  it  met 
with  but  a  weak  trial,  the  soft  words  of  a  damsel's  question ;  such 
feathers  are  we  when  the  blast  of  a  temptation  is  let  loose  upon  us.  Upon 
all  these  considerations  now  let  us  make  it  our  care  to  keep  what  graces 
we  have  gotten,  which  will  never  be  done  without  watchfulness  and 
diligence  to  quicken  us  further  to  it. 

1.  Unless  you  keep  it,  all  is  in  vain ;  if  so  be  it  be  in  vain,  Gal.  iii.  4.   It 
is  in  vain  as  to  the  final  reward.     It  is  not  in  vain  as  to  the  increase 
of  punishment.     You  will  lose  all  your  cost  you  have  been  at  for  Christ, 
Ezek.  xviii.  24,  2  John  8.      Your  watchings,  strivings,  prayings,  suffer 
ings,  come  to  nothing.     The  Nazarite  was  to  begin  all  anew  if  the  days 
of  his  separation  were  defiled,  Num.  vi.  12.     Nay,  it  is  not  in  vain  as 
to  punishment,  2  Peter  ii.  20-22. 

2.  To  lose  any  degrees  of  grace  is  a  great  loss  -T  it  is  the  most  precious 
gift,  2  Peter  i.  1,  conduceth  to  the  highest  ends— eternal  happiness, 
fitteth  us  for  communion  with  God ;  all  the  world  cannot  repair  this 
loss,    or   purchase  a  supply  for  us.     We   are  to  be  accountable  for 
degrees,  as  well  as  for  the  grace  itself.     They  that  had  five  talents 
reckoned  for  five  ;  a  factor  that  giveth  an  account  only  for  a  part  of 
the  estate  received  is  not  accounted  faithful.     We  may  not  be  intrusted 
with  so  much  again.     A  man  that  hath  fallen  may  recover  his  peace 
and  joy,  but  in  a  lower  degree ;  a  prodigal  that  hath  once  broken  is  not 
trusted  with  a  like  stock  again,  and  a  man  after  a  great  disease  may 
never  come  to  the  same  degree  and  pitch  of  health.     So  Christians 
may  not  recover  that  largeness  of  spirit  after  their  foul  falls  and  fulness 
of  inward  strength  and  comfort. 

3.  Those  that  have  made  profession  of  love  to  God,  and  yet  after 
wards  break  with  him,  bring  an  ill  report  upon  the  Lord,  as  if  he  were 
an  ill  master.     I  am  persuaded  that  the  devil  in  policy  lets  many  men 
alone  for  a  while  to  make  a  strict  profession,  and  seem  to  be  full  of 
zeal  and  holiness,  that  they  may  afterwards  do  religion  a  mischief. 
Whilst  they  act  for  God,  though  they  do  some  things  excellently, 
Satan  never  troubleth  them  ;  he  is  at  truce  with  them  till  they  have 
gotten  a  name  for  the  profession  of  godliness  and  strictness  of  conver 
sation,  and  when  once  they  have  gotten  a  name,  their  fall  will  be  more 
scandalous,  more  ignominious  to  themselves,  and  disgraceful  to  reli 
gion.     Verily,  this  is  a  common  experience,  we  see  many  forward,  hot, 
and  carried  out  with  great  impulsions  of  zeal,  and  all  this  while  Satan 
lets  them  alone,  he  knoweth  how  mutable  men  are,  and  how  soon  they 
begin  to  tire  in  the  ways  of  God,  therefore  lets  them  alone  till  they  have 
run  themselves  out  of  breath,  that  afterward,  by  a  more  notable  defec 
tion,  they  may  shame  themselves  and  harden  others.     If  Judas  will  be 
a  disciple,  he  lets  him  alone ;  if  Simon  Magus  will  be  baptized,  and 
Nicolas1  bear  office  in  the  church,  he  lets  them  alone ;  he  knoweth 
the  best  are  mutable ;  that  many  take  up  their  religion  out  of  interest, 
that  men  are  soon  weary  of  their  own  scrupulousness  and  rigid  ob 
servances,  that  they  first  make  conscience  of  all  things,  and  then  of 
nothing ;  and  therefore  he  lets  them  go  on  without  any  notable  defect 

1  This  is  on  the  supposition  that  Nicolas,  one  of  the  seven,  Acts  vi.  5,  was  the  founder 
of  the  sect  of  the  Nicolaitans. — ED. 


344  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  21. 

or  failing,  to  fly  some  youthful  lusts,  to  renounce  some  interests,  till 
they  have  gotten  credit  enough  to  discredit  religion.  See  2  Tirn.  ii. 
18.  0  Christians  !  if  you  are  not  moved  with  respect  to  God,  yet 
for  your  own  cause ;  after  a  blaze  will  you  go  out  in  a  stench  ?  A  house 
begun  and  not  finished  is  a  habitation  for  screech-owls  ;  but,  on  the 
contrary,  what  an  honour  is  it  to  hold  out  to  the  last,  to  be  like 
*  Mnason,  an  old  disciple  1 ' 

4.  The  worst  is  past,  we  have  but  a  few  years'  service  more,  and  we 
shall  be  happy  for  ever  :  '  Your  salvation  is  nearer  than  it  was  when 
you  first  believed,'  Kom.  xiii.  11 ;  a  little  more  and  you  will  land  safe  at 
the  expected  haven  ;  if  we  have  a  rough  passage,  it  is  a  short  one. 
'  What !  will  you  not  watch  with  me  one  hour  ?  '  saith  Christ  to  his 
apostles.  The  longest  life  is  no  more  in  comparison  of  eternity.  Enoch 
lived  longer  than  most  men  do,  he  lived  three  hundred  and  sixty-five 
years,  Gen.  v.  22,  but  all  that  while  he  '  walked  with  God ; '  and  is  it 
so  tedious  to  us  to  tell  over  a  few  summers  and  winters  before  we  come 
to  heaven  ? 

Obs.  3.  The  next  point  is  more  particular  and  express.  That  of  all 
graces,  love  needeth  keeping.  Why  ?  (1.)  Because  of  all  graces  it 
is  most  decaying,  Mat.  xxiv.  12,  Kev.  ii.  4.  Flame  is  soon  spent, 
graces  that  act  most  strongly  require  most  influence,  as  being  most 
subject  to  abatement ;  we  sooner  lose  our  affections  than  anything 
else.  (2.)  Because  love  is  a  grace  that  we  can  ill  spare ;  it  is  the 
spring  and  rise  of  all  duties  to  God  and  man.  (1st.)  To  God.  Love  is 
the  first  affection  corrupted  and  renewed.  The  schoolmen  dispute 
whether  there  be  anything  a  man  doth  that  hath  not  its  first  rise  from 
love.  It  is  love  maketh  us  angry,  and  it  is  love  maketh  us  hate, 
Ps.  xcvii.  10,  and  love  maketh  us  grieve,  John  xi.  35,  36,  much  more 
is  it  love  that  maketh  us  hope,  and  desire,  and  delight ;  so  it  is 
gracious  love  that  sets  us  a-mourning  for  sin,  Luke  vii.  47,  puts  us 
upon  hatred  of  evil,  delighting  in  God  and  in  his  laws  ;  see  2  Cor.  v. 
14,  1  John  v.  3,  Gal.  v.  6 :  '  Faith  worketh  by  love,'  faith  receiveth 
grace,  and  love  exerciseth  it.  If  we  would  do  anything  in  the  resist 
ance  of  sin,  in  keeping  the  commandments,  we  cannot  spare  our  love. 
(2d.)  As  to  man.  Love  is  a  grace  that  will  make  us  industrious  for 
the  good  of  others,  and  therefore  we  read  of  the  *  labour  of  love/  1 
Thes.  i.  3.  It  is  gluten  animarum,  the  glue  of  souls,  the  cement 
and  solder  of  the  church  ;  the  jointing  that  runneth  throughout  all  the 
living  and  squared  stones,  Col.  iii.  14  ;  by  this  souls  are  mingled,  and 
all  mutual  offices  done  cheerfully.  Want  of  love  to  the  saints  is  the 
cause  of  apostasy,  for  the  less  we  love  them  the  more  we  associate  to 
the  wicked,  and  then  zeal  is  damnified  and  abated. 

Well,  then,  watch  the  more  earnestly  against  the  decays  and  abate 
ments  of  love ;  '  leaving  our  first  love '  is  a  disease  not  only  incident  to 
hypocrites,  but  sometimes  to  God's  own  children.  Christians  go  back  ward 
in  the  heat  and  light  of  their  graces  ten  degrees,  either  through  the  bad 
ness  of  the  times,  Mat.  xxiv.  12,  or  through  a  cursed  satiety  that  is 
apt  to  creep  upon  us.  Affections  are  deadened  to  things  to  which  we 
are  accustomed.  The  Israelites  cried  out,  *  Nothing  but  this  manna ! ' 
Our  desires  are  not  so  fresh  and  lively  after  long  acquaintance.  Some 
times  it  cometh  from  negligence,  or  a  sluggish  carelessness,  we  do  not 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  345 

take  pains  to  keep  graces  alive,  nor  ava&irvpelv,  '  stir  up  the  gift 
that  is  in  us,'  2  Tim.  i.  6  :  as  the  priests  in  the  temple  were  to  keep  in 
the  holy  fire,  so  are  we,  by  prayers  and  meditation  and  constant 
work,  to  keep  our  love  alive ;  but  when  these  exercises  are  neglected, 
it  decreaseth.  Sometimes  it  falleth  out  through  freeness  in  sinning. 
Neglect  is  like  not  blowing  up  the  coals  ;  sinning  is  like  pouring  on 
waters,  a  very  quenching  of  the  Spirit,  1  Thes.  v.  19.  Again,  through 
secure  dalliance  with  the  pleasures  of  sin,  or  cumbering  the  soul  with 
the  cares  of  the  world  ;  when  the  heart  runneth  out  too  much  upon  the 
creature,  God  is  neglected.  Thus  it  may  fall  out. 

But  now  the  decay  of  love  is  seen  in  two  things  : — (1.)  The  remis 
sion  of  the  degrees  of  love ;  (2.)  The  intermission  of  the  acts  of 
love. 

1.  A  remission  of  the  degrees,  when  the  heart  groweth  cold,  list 
less,  and  loose  ;  when  there  is  not  such  a  strong  tendency  and  bent  of 
soul  towards  God  as  formerly,  not  such  a  sense  of  unkiudness,  such 
an  awful  respect  to  God,  a  care  to  please  him,  and  desire  to  enjoy 
him,  nor  such  complacency  and  delight  in  the  thoughts  of  God.     But 
now  every  loss  or  abatement  of  degree  doth  not  mount  to  a  leaving  of 
our  first  love ;  there  are  certain  ravishments  and  transports  of  soul 
which  we  feel  upon  the  first  evidence  of  our  being  reconciled  to  God, 
or  are  stirred  up  upon  other  special  occasions.    These  are  accidental 
overflowings,  which  may  come  and  go  ;  we  cannot  always  bear  up  under 
them  ;  new  things  strangely  affect  us ;  love  is  afterward  more  settled  and 
diffused  in  the  channels  of  obedience,  and  therefore  no  wonder  if  it  do 
not  run  with  so  full  a  tide  and  current.     This  remission  of  degrees, 
then,  must  be  understood  with  respect  to  these  constant  dispositions  of 
love,  as  care  to  please,  fear  to  offend,  desire  of  and  delight  in  God ; 
when  these  fail  us  to  any  degree,  love  is  a-chilling   or  growing 
cold. 

2.  An  intermission  of  the  acts  and  exercise  of  love,  when  God  is 
forgotten,  duty  neglected,  sin  unmortified,  no  care  of  or  frequency  in 
private  communion  with  God,  no  sweet  thoughts  of  him,  Ps.  Ixiii.  6  ; 
civ.  34.    Where  we  love  there  will  be  musing  on  the  object  beloved, 
there  will  be  familiarity  and  intimateness  of  converse.    There  is  not  a 
day  can  pass  but  love  will  find  some  errand  and  occasion  to  confer  with 
God,  either  to  implore  his  help  or  ask  his  counsel.     But  now,  when 
men  can  pass  over  whole  days  and  weeks,  and  never  give  God  a  visit, 
such  strangeness  argueth  little  love.     Again,  when  there  is  no  care  of 
glorifying  God,  no  plottings  and  contrivings  how  we  may  be  most 
useful  for  him,  when  we  do  not  mourn  over  sin  as  we  were  wont  to  do, 
are  not  so  sensible  of  offences,  have  not  these  meltings  of  heart,  are 
not  so  careful  to  avoid  all  occasions  of  offending  God,  are  not  so  watch 
ful,  so  zealous,  as  we  were  wont  to  be,  do  not  rise  up  in  arms  against 
temptations  and  carnal  thoughts,  love  is  decayed.    Certainly  when  the 
sense  of  our  obligations  to  Christ  is  warm  upon  the  heart,  sin  doth 
not  escape  so  freely ;  love  will  not  endure  it  to  live  and  act  in  the 
heart,  Titus  ii.  11, 12,  Gen.  xxxix.  9.    But  now,  as  this  is  worn  off,  the 
heart  is  not  watched,  the  tongue  is  not  bridled,  speeches  are  idle,  yea, 
rotten  and  profane ;    wrath  and  envy  tyrannise  over  the  soul,  all 
runneth  to  riot  in  the  poor  neglected  heart ;  yea,  further,  God's  public 


346  AN  EXPOSITION,  WITH  NOTES,  [VER.  21. 

worship  is  performed  perfunctorily,  and  in  a  careless,  stupid  manner ; 
sin  confessed  without  remorse  and  sense  of  the  wrong  done  to  God ; 
prayer  made  for  spiritual  blessings  without  desire  of  obtaining ;  wrath 
deprecated  without  any  fear  of  the  danger ;  intercession  for  others 
without  any  sympathy  or  brotherly  love  ;  thanks  given  without  any 
esteem  of  the  benefits  or  affection  to  God  in  the  remembrance  of  them ; 
conference  of  holy  things  is  either  none  at  all,  or  very  slight  and  care 
less  ;  hearing  without  attention ;  reading  without  a  desire  of  profit ; 
singing  without  any  delight  or  melody  of  heart.  All  this  is  but  the 
just  account  of  a  heart  declining  in  the  love  of  God. 

Now  as  you  love  your  souls  beware  of  this  great  evil.     To  this  end — 

1.  Be  '  rooted  and  grounded  in  love/  Eph.  iii.  17.     Do  not  content 
yourselves  with  flashes  and  good  moods  and  meltings  at  a  sermon,  but 
get  solid  grace  and  thorough  experiences :  glances  and  sudden  affec 
tions  will  come  to  nothing,  Mat.  xiii.  4,  5,  with  xx.  21.     A  tree  that 
hath  taken  root  is  in  less  danger  of  withering. 

2.  Increase  and  grow  in  love,  1  Thes.  iv.  10.     Nothing  conduceth 
to  a  decay  more  than  contentment  with  what  we  have  received  ;  every 
day  you  should  love  sin  less,  self  less,  world  less,  but  Christ  more  and 
more. 

3.  Observe  the  first  declinings,  for  these  are  the  causes  of  all  the  rest. 
Evil  is  best  stopped  in  the  beginning ;  if,  when  we  first  began  to  grow 
careless,  we  had  taken  heed,  then  it  would  never  have  come  to  this. 
A  heavy  body  moving  downward,   vires  acquirit  eundo,  it  gathers 
strength  by  running,  and  still  moveth  faster  and  faster.     Look  then 
to  your  first  breaking  off  from  God,  and  remitting  your  watch  and 
spiritual  fervour  ;  it  is  easier  to  crush  the  egg  than  to  kill  the  serpent. 
He  that  keepeth  a  house  in  constant  repair  prevents  the  ruin  and  fall 
of  it ;  stop  every  hole  and  chink  before  the  mischief  spread  further. 

4.  Plead  with  thy  heart.     The  highest  degree  of  love  doth  not 
answer  the  dignity  of  Christ,  nor  the  duty  that  we  owe  to  him  ;  he  is 
to  be  loved  with  '  all  the  soul,  and  all  the  heart,  and  all  the  might/ 
It  is  a  disgrace  to  him  to  give  him  less ;  surely  he  looketh  to  be  much 
loved  again  who  hath  loved  us  so  entirely,  and  '  translated  us  out  of 
darkness  into  marvellous  light,' 

5.  In  case  of  decay,  take  the  advice  the  Holy  Ghost  hath  given  you, 
Eev.  ii.  5,  where  three  things  are  required — (1.)  Consideration ;  (2.) 
Humiliation  ;  (3.)  Reformation. 

[1.]  Consideration  :  '  Remember  whence  thou  art  fallen/  ponder 
the  case.  In  examination  we  compare  ourselves  and  the  law  together, 
but  in  this  recollection  ourselves  and  ourselves  together.  Sadly  con 
sider  then  what  a  difference  there  is  between  thee  and  thyself,  recall 
former  experiences,  and  say  as  Job,  chap.  xxix.  2,  3, '  Oh  !  that  I  were  as 
in  months  past,  in  the  days  when  God  preserved  me,  when  his  candle 
shined  on  my  head.'  Or  as  the  church,  Hosea  ii.  7,  '  It  was  better 
with  me  than  now.'  In  our  serious  sequestration  and  retirements  we 
should  have  such  thoughts  as  these  are  : — I  was  wont  to  spend  some 
time  every  day  with  God ;  I  remember  when  it  was  a  delight  to  me  to 
think  of  him ;  now  I  have  no  heart  to  pray  or  meditate,  no  relish  of 
communion  with  his  blessed  majesty ;  it  was  the  joy  of  my  soul  to  be  at 
an  ordinance,  the  returns  of  the  Sabbath  were  welcome  to  me ;  but  now 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  347 

what  a  weariness  is  it !  Time  was  when  I  had  sweet  experiences,  and 
the  graces  of  God's  Spirit  were  more  lively  in  me,  but  now  all  is  dead 
and  inefficacious;  time  was  when  a  vain  thought  was  burdensome 
unto  me,  but  now  I  can  away  with  sinful  actions  ;  time  was  when  the 
mispence  of  ordinary  time  was  a  grief  unto  my  soul,  now  I  can  spend 
the  Sabbath  unprofitably  and  never  be  troubled,  &c.  Thus  should 
you  consider  your  estate. 

[2.]  Humiliation,  intimated  in  the  word  '  repent.'  It  is  not  enough 
to  know  yourselves  fallen  ;  many  are  convinced  of  their  collapsed  and 
decayed  estate,  but  do  not  judge  themselves  for  it  in  God's  presence. 
Go,  bewail  it  to  God,  smite  upon  the  thigh,  praying  for  pardon.  That 
is  the  notion  of  the  word  repent  here.  It  is  not  enough  to  repent 
of  gross  whoredom,  theft,  drunkenness ;  we  must  repent  also  of  the 
decays  of  love.  The  blind  world  thinketh  we  are  to  repent  of  nothing 
but  what  is  publicly  odious.  In  friendship,  coldness  is  taken  for  a 
great  injury.  Go,  arraign  thyself  before  God  for  growing  cold  in  his 
love  and  service. 

[3.]  Reformation :  '  Do  thy  first  works.'  We  must  not  spend  the 
time  in  idle  complaints.  Many  are  sensible  that  do  not  repent ; 
some  may  repent  that  do  not  reform ;  you  must  not  be  quiet  till  you 
recover  your  former  station.  Christ  puts  Peter  upon  a  treble  profes 
sion,  because  of  his  treble  denial,  John  xxi.  17. 

Obs.  4.  The  next  note  is  from  the  coupling  of  these  two  :  '  The  love 
of  God/  and  'looking  for  the  mercy  of  Christ  unto  eternal  life.' 
Thence  observe,  that  love  to  God  will  put  us  upon  looking  for  Christ's 
second  coming,  when  this  mercy  is  to  be  dispensed  to  us.  See  the  like 
connection  elsewhere,  2  Thes.  iii.  5,  '  The  Lord  direct  your  hearts  to 
the  love  of  God  and  the  patient  waiting  for  Christ.'  Two  reasons 
may  be  given  of  it : — 

1.  Love  allayeth  fear,  1  John  iv.  18.     Of  whom  should  a  Christian 
be  afraid  at  that  day  ?     Of  the  devil  ?     He  is  held  in  chains  of  dark 
ness,  and  judged  by  the  saints  together  with  Christ.     Of  Christ  ? 
Shall  the  members  be  afraid  of  their  head  ?  the  ransomed  of  their 
Redeemer  ?  the  beloved  of  their  Saviour  ?    -Oh  I  but  then  he  cometh 
as  a  judge.     But  it  is  to  plead  their  cause,  to  right  their  wrongs,  to 
revenge  their  enemies,  to  reward  their  services.     If  he  be  then  your 
judge,  he  hath  ever  been  your  advocate  hitherto,  and  surely  he  that 
hath  interceded  for  you  will  not  condemn  you. 

2.  Love   quickeneth   desire :    2   Peter  iii.   12,   '  Looking   for   and 
hastening  to  the  coming  of  the  Lord;'  see  Cant.  viii.  14,  Rev,  xxii.  20. 
A  harlot  would  have  her  husband  defer  his  coming,  but  a  chaste 
spouse   thinketh  he   can  never  come  soon  enough.     They  that  go 
a-whoring  after  the  world,  neither  desire  Christ's  coming,  nor  love  his 
appearing ;  but  '  the  Spirit  of  the  bride  saith,  Come.'     They  that  love 
God  look  for  it,  Phil.  iii.  20,  long  for  it,  2  Tim.  iv.  8  :  they  '  love  his 
appearing/     Corrupt  nature  saith,  '  Depart,'  Job  xxii.  14 ;  but  grace 
saith,  '  Come/     The  children  of  God  would  fain  see  him  of  whom  they 
have  heard  so  often,  and  so  much,  and  of  whose  sweetness  they  have 
tasted.     They  know  him  by  hearsay  and  by  spiritual  experience  ;  but 
they  would  fain  see  his  person. 

Use  1.  This  now  informeth  us  what  a  difference  there  is  between  a 


348  AN  EXPOSITION,  WITH  NOTES,  [VER.  21. 

child  of  God  and  wicked  men.  They  wish  this  day  would  never  come, 
and  would  be  glad  in  their  hearts  to  hear  such  news.  The  thought 
of  Christ's  coming  is  their  burden  and  torment.  They  have  the  spirit 
of  the  devil  in  them :  *  Art  thou  come  to  torment  us  before  our  time '? 
Mat.  viii.  29.  They  cannot  endure  to  hear  or  think  of  it.  If  it  might 
go  by  voices  whether  Christ  should  come  or  no,  would  they  give  their 
voice  this  way,  and  say,  'Come,  Lord  Jesus;  yea,  come  quickly'? 
If  thieves  and  malefactors  should  have  the  liberty  to  choose  whether 
the  assizes  should  be  kept  or  no,  would  they  ever  fix  it,  and  look  for 
and  long  for  the  time  of  its  approach  ?  No,  no  ;  but  a  child  of  God 
is  waiting  and  looking  for  this  happy  time. 

Obj.  But  now  here  is  an  objection.  Are  Christians  always  in  this 
frame  ?  What  shall  we  say  then  to  those  weak  ones  that  tremble  at 
the  thought  of  it  for  want  of  the  assurance  of  God's  love,  and  the  best 
saints  that  do  not  always  feel  such  an  actual  inclination  and  strength 
of  desire  ? 

Sol  1  answer — The  meanest  saint  hath  some  inclination  this  way. 
Can  a  man  desire  that  Christ  should  come  into  his  heart,  and  not 
come  to  judgment  ?  Since  comfort  and  reward  is  more  naturally  em 
braced  than  duty,  the  first  work  of  grace  is  to  raise  us  up  to  this  hope, 
1  Peter  i.  3  ;  but  yet  sometimes  there  may  be  a  drowsiness  arid  indis 
position,  and  then  their  lamps  may  not  be  kept  burning,  Luke  xii. 
35.  36.  The  wise  virgins  slept  as  well  as  the  foolish,  Mat.  xxv. 
Oftentimes  they  find  themselves  indisposed  for  his  coming  by  careless 
carriage,  remission  of  their  watch,  and  scattering  their  love  to  the 
creature ;  yea,  much  of  their  old  bondage  may  remain  through  the 
imperfection  of  their  love  ;  for  it  is  'perfect  love  casteth  out  fear.'  A 
wife  desireth  her  husband's  coming  home,  but  it  may  be  all  things  are 
not  ready,  and  in  so  good  order  as  they  should  be.  All  Christians 
desire  the  coming  of  Christ,  but  sometimes  they  are  not  so  exact  and 
watchful,  and  therefore  their  affections  are  not  so  lively. 

Use  2.  Here  is  a  note  of  trial  whether  we  love  God  or  Christ.  How 
do  we  stand  affected  towards  his  appearing  ?  The  world  cannot 
satisfy  Christians  ;  they  look  beyond  it.  In  things  to  come  we  are  apt 
to  feign,  and  because  we  have  not  a  sufficient  sense  of  them,  we  think 
we  have  an  affection  to  them  when  we  have  them  not.  If  there  be 
looking,  there  will  be  preparing.  When  you  expect  a  great  estate  for 
your  children,  you  breed  them  accordingly;  or  rather  thus,  a  man 
that  expecteth  the  coming  of  a  king  to  his  house  will  make  all  things 
ready.  Surely  you  look  for  nobody  when  you  are  not  fitting  and  pre 
paring  yourselves.  What  have  you  done  against  this  great  day  ?  Do 
you  'judge  yourselves'  ?  1  Cor.  xi.  31.  Do  you  get  into  Christ,  Eom. 
viii.  1,  that  you  may  be  interested  in  Christ's  righteousness  against 
you  come  to  undergo  Christ's  judgment  ?  What  purging  of  heart  and 
life  ?  2  Peter  iii.  11.  Art  thou  in  such  a  case  wherein  thou  wouldst 
be  '  found  of  Christ'  ? 

To  exhort  those  that  love  God  to  look  earnestly  for  the  coming  of 
Christ.  To  this  end  : — 

1.  Consider  our  relations  to  him  ;  he  is  our  master,  we  are  his 
servants,  and  good  servants  will  wait  for  their  master's  coming,  Mat. 
xxiv.  45.  Here  we  have  our  meals,  but  then  our  wages.  It  is  but 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  349 

present  maintenance  which  we  have  now ;  but  '  Behold,  I  come,  and 
my  reward  is  with  me.'  Christ  will  not  come  empty-handed.  Again, 
he  is  our  husband,  we  his  spouse :  '  The  bride  saith,  Come/  Rev. 
xxii.  17.  We  are  now  but  contracted  to  Christ ;  then  is  the  day  of 
solemn  espousals.  The  judge  is  the  wicked  man's  enemy,  but  your 
redeemer. 

2.  Consider  the  privileges  we  shall  then  enjoy.  The  day  of  Christ's 
coming  is : — 

[1.]  A  day  of  manifestation,  Rom.  xiii.  19.  All  is  now  hidden.  Christ 
is  hidden,  the  saints  are  hidden,  their  life  is  hidden,  Col.  iii.  3,  their 
glory  is  hidden,  1  John  iii.  2;  but  then  Christ  shall  appear,  and  we 
shall  appear  with  him  in  glory ;  as  Moses  told  the  rebels,  Num.  xvi., 
'  To-morrow  the  Lord  will  show  who  are  his.'  Christ,  as  the  natural 
Son,  shall  then  appear  in  all  his  royalty  and  glory,  as  the  great  God 
and  Saviour  of  the  world ;  so  shall  the  saints  put  on  their  best  robes. 
In  winter  the  tree  appeareth  not  what  it  is,  the  sap  and  life  is  hidden 
in  the  root ;  but  when  summer  cometh,  all  is  discovered. 

[2.]  It  is  a  day  of  perfection.  Everything  tendeth  to  its  perfect  estate : 
the  little  seed  that  is  sown  in  .the  ground  breaketh  through  the  clods 
that  it  may  be  in  flower  and  perfection ;  so  a  Christian  is  working 
through,  that  he  may  come  to  an  estate  of  perfect  holiness  and  perfect 
freedom.  Here  we  are  very  weak ;  yea,  even  to  glorified  spirits  he  is 
but  a  saviour  in  part ;  there  is  some  fruit  of  sin  continued  upon  the 
body ;  but  then  body  and  soul  are  united,  and  perfectly  glorified  to 
praise  God  in  heaven.  Christ  cometh  to  make  an  end  of  what  he  hath 
begun ;  he  came  first  to  redeem  our  souls  from  sin,  but  then  our 
'  bodies  from  corruption ;'  then  all  privileges  are  perfect  regeneration, 
Mat.  xix.  28.  When  heaven  is  new,  earth  new,  bodies  new,  souls  new, 
that  is  a  regeneration  indeed.  So  adoption:  we  are  sons,  but  handled 
as  servants,  '  looking  for  the  adoption/  Rom.  viii.  23.  ^justification : 
our  pardon  shall  be  proclaimed  at  the  market-cross,  published  before 
all  the  world,  Acts  iii.  19.  So  for  redemption,  Luke  xxi.  28 :  the 
body  is  a  captive  when  the  soul  is  set  at  liberty ;  the  body  is  held 
under  death  till  that  day. 

[3.]  It  is  a  day  of  congregation,  or  gathering  together.  The  saints 
are  now  scattered,  they  live  in  divers  countries  and  in  divers  ages, 
but  then  all  meet  in  one  assembly  and  congregation,  Ps.  i.  6  ;  but  of 
these  things  more  largely,  ver.  6,  on  these  words,  the  great  day. 

Obs.  5.  From  that  looking  for  the  mercy,  &c.,  observe,  that  looking 
earnestly  for  eternal  life  is  a  good  means  of  perseverance  ;  for  to  that 
end  it  is  urged  by  the  apostle  here.  I  shall  inquire — (1.)  What  this 
is ;  looking  (2.)  What  influence  it  hath  upon  our  perseverance. 

1.  What  this  looking  is.     It  implieth  patience,  but  chiefly  hope. 

p.]  Patience,  in  waiting  God's  leisure  in  the  midst  of  present  diffi 
culties,  Heb.  x.  36,  Luke  viii.  15,  1  Thes.  i.  3,  Rom.  viii.  25. 

[2.]  Hope.  Now,  because  there  is  a  blind  hope  and  a  good  hope, 
a  bastard  hope  and  a  genuine  hope — '  good  hope  through  grace/  saith 
the  apostle,  2  Thes.  ii.  16 — let  me  tell  you  that  this  looking  or  ex 
pectation  is  not  that  blind  hope  that  is  found  in  men  ignorant  and 
presumptuous,  that  regard  not  what  they  do.  Presumption  is  a  child 
of  darkness,  the  fruit  of  ignorance  and  inconsideration.  When  men 


350  AN  EXPOSITION,  WITH  NOTES,  [VER.  21. 

are  once  serious  they  find  it  a  hard  matter  to  fix  an  advised  hope  on 
things  to  come,  for  guilty  nature  is  more  inclinable  to  fear  than  to 
hope.  This  blind  hope  will  certainly  fail  us;  it  is  compared  to  a 
'  spider's  web/  Job  viii.  14.  The  spider  spinneth  a  web  out  of  his  own 
bowels,  which  is  swept  away  as  soon  as  the  besom  cometh ;  so  do  carnal 
men  conceive  a  few  rash  and  ungrounded  hopes ;  but  when  death 
cometh,  or  a  little  trouble  of  conscience,  these  vain  conceits  are  swept 
away.  This  hope  which  I  press  you  to  is  a  serious  act,  arising  from 
grace  aiming  at  its  own  perfection.  Again,  this  looking  is  not  some 
glances  upon  heaven,  such  as  are  found  in  worldly  and  sensual  persons, 
who  now  and  then  have  their  lucida  intervalla,  their  good  moods  and 
sober  thoughts,  as  Balaam,  Num.  xxiii.  10 ;  a  taste  they  may  have, 
Heb.  vi.  4,  a  smatch  of  the  sweetness  of  heaven  and  spiritual  comforts ; 
the  most  wretched  worldlings  have  their  wishes  and  sudden  rapts  of 
soul ;  but  alas !  these  sudden  motions  are  not  operative,  they  come  but 
seldom,  and  leave  no  warmth  upon  the  soul,  as  fruit  is  not  ripened  that 
hath  but  a  glance  of  the  sun,  and  a  sudden  light  rather  blindeth  a 
man  than  showeth  him  the  way.  So  these  sudden  indeliberate  thoughts 
vanish,  and  leave  men  never  the  better.  Again,  it  is  not  a  loose  hope 
or  a  probable  conjecture ;  this  hath  no  efficacy  upon  the  soul.  Men 
that  are  under  an  anxious,  doubtful  posture  of  spirit  will  be  very  un 
even  in  their  walkings,  James  i.  8.  When  men  are  discouraged  in  a 
race  they  begin  to  slacken  their  pace,  to  which  the  apostle  alludeth 
when  he  saith,  '  I  run  not  as  one  that  is  uncertain,'  1  Cor.  ix.  26 ; 
but  when  they  begin  sensibly  to  get  ground,  they  hold  on  their  course 
the  more  cheerfully. 

Thus  negatively  I  have  shown  you  what  it  is  not,  but  now  positively  ; 
it  is  an  earnest,  well-grounded  expectation  of  blessedness  to  come.  It 
bewrayeth  itself — 

[1.]  By  frequent  and  serious  thoughts.  Thoughts  are  the  spies 
and  messengers  of  hope ;  it  sendeth  them  into  the  promised  land  to 
bring  the  soul  tidings  from  thence  ;  it  is  impossible  a  man  can  hope 
for  a  thing,  but  he  will  be  thinking  of  it ;  by  this  means  we  pre 
occupy  and  forestall  the  contentment  of  what  we  expect,  and  feast  the 
soul  with  images  and  suppositions  of  what  is  to  come,  as  if  it  were 
already  present.  If  a  beggar  were  adopted  into  the  succession  of  a 
crown,  he  would  please  himself  in  imagining  the  happiness  and  honour 
and  pleasure  of  the  kingly  state  ;  so  certainly  if  we  did  look  upon  our 
selves  as  '  heirs  of  the  kingdom  of  heaven,'  and  '  co-heirs  with  Christ,' 
we  would  think  of  that  happy  state  more  than  we  do,  and  by  a  serious 
contemplation  our  hearts  would  carry  us  above  the  clouds,  and  set  us 
in  the  midst  of  the  glory  of  the  world  to  come,  as  if  we  did  see  Christ 
upon  his  throne,  and  Paul  with  his  crown  of  righteousness  upon  his 
head,  and  all  the  blessed  leaning  in  Abraham's  bosom.  A  carnal  ex 
pectation  filleth  men  with  carnal  musings  and  projects ;  as  Luke  xii.  18, 
£ieXo7/£ero,  he  was  dialoguing  and  discoursing  with  himself  of  pulling 
down  barns  and  building  greater,  of  bestowing  his  fruits  and  goods. 
See  the  like,  James  iv.  13.  It  is  usual  with  men  to  forestall  the  pleasure 
of  their  hopes,  as  young  riotous  heirs  spend  upon  their  estates  before 
they  come  in  hand.  Now,  so  it  is  also  in  heavenly  things  ;  men  that 
expect  them  will  be  entertaining  their  spirits  with  the  thoughts  of  them. 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  351 

[2.]  By  hearty  groans,  and  sighs,  and  longings  :  Eom.  viii.  23,  *  We 
groan  in  ourselves,  waiting  for  the  adoption,  the  redemption  of  our 
bodies.'  They  have  had  a  taste  of  the  clusters  of  Canaan,  and  there 
fore  long  for  more ;  they  can  never  be  soon  enough  with  Christ : 
*  When  shall  it  once  be  ? '  The  nearer  enjoyment,  the  more  impatient 
of  the  want  of  his  company.  As  the  decays  of  nature  do  put  them  in 
mind  of  another  world,  they  begin  to  lift  up  the  head  and  look  out, 
Eom.  viii.  19,  airoKapa^oKia  KTiaecos,  *  the  earnest  expectation  of  the 
creature /  the  word  signifieth  the  pushing  out  of  the  head  to  see  if  it 
can  spy  a  thing  a  great  way  off,  and  noteth  the  extension  of  the  soul 
towards  the  fruition  of  things  hoped  for;  they  would  have  a  fuller 
draught  of  the  consolations  of  the  Spirit,  more  freedom  from  sin,  more 
perfection  of  grace,  &c. 

[3.]  By  lively  tastes  and  feelings.  A  believer  hath  eternal  life,  John 
xvii.  3  ;  he  beginneth  it  here.  Hope  is  called  '  a  lively  hope,'  not  only 
living,  but  lively,  1  Peter  i.  3,  because  it  quickeneth  the  heart,  and 
maketh  us  cheerful  and  sprightly :  Rom.  v.  2,  '  We  rejoice  under  the 
hope  of  the  glory  of  God/  Joy  is  for  enjoyment  and  possession  ;  but 
yet  that  prepossession  which  hope  getteth  causeth  all  joy ;  see  1  Peter 
i.  8.  I  confess  all  feel  it  not  in  a  like  degree,  because  it  dependeth 
upon  a  sense  of  grace,  which  believers  always  have  not,  yet  all  find  a 
sweetness  and  some  comfort,  when  they  think  of  what  they  look  for. 
Worldly  hope  is  but  the  dream  of  a  shadow ;  there  is  pain  and  trouble 
in  the  expectation,  and  no  satisfaction  in  the  fruition. 

2.  Let  me  show  you  the  influence  it  hath  upon  perseverance. 

[1.]  It  sets  us  a- work  to  purge  out  sin  :  1  John  iii.  3,  '  Every  one 
that  hath  this  hope  purifieth  himself  as  Christ  is  pure.'  The  things 
that  we  look  for  are  holy  ;  it  is  a  great  part  of  our  portion  in  heaven 
to  be  free  from  sin,  and  to  be  consorts  of  the  immaculate  Lamb.  Can 
we  hope  for  these  things  and  cherish  worldly  lusts  ?  If  we  did,  we  look 
for  a  sensual  paradise  ;  then  we  might  indulge  our  lusts  without  any 
defiance  of  our  hopes.  But  we  look  for  a  pure  and  holy  as  well  as  a 
glorious  and  blessed  estate,  and  therefore  we  should  begin  to  purify 
ourselves. 

[2.]  It  withdraweth  our  hearts  from  present  things :  Phil.  iii.  20, 
'  Our  conversation  is  in  heaven,  from  whence  we  look  for  a  saviour.' 
A  man  that  hath  been  looking  upon  the  sun  findeth  his  eyes  dazzled 
that  he  cannot  behold  an  object  less  glorious ;  the  oftener  we  look 
within  this  veil,  the  more  is  the  glory  of  the  world  obscured.  Abra 
ham  lived  as  a  stranger  in  the  promised  land.  Why  ?  Because  '  he 
looked  for  a  city/  &c.,  Heb.  xi.  9,  10.  '  Deny  worldly  lusts/  saith  the 
apostle,  '  looking  for  the  blessed  hope/  Titus  ii.  12,  13.  A  man  who 
is  much  in  heaven,  his  affections  are  pre-engaged,  and  therefore  the 
world  doth  him  little  hurt.  Birds  are  seldom  taken  in  their  flight ; 
the  more  we  are  upon  the  wing  of  heavenly  thoughts  the  more  we 
escape  snares.  Hope  sets  the  wheels  a-going :  Phil.  iii.  13,  '  I  press 
onward  because  of  the  high  prize  of  our  calling/  The  thought  of  the 
end  quickeneth  to  the  use  of  means  ;  we  faint  because  we  do  not  con 
sider  it  more,  1  Cor.  xv.  58.  Heaven  will  pay  for  all. 

[3.]  It  maketh  us  upright  and  sincere ;  looking  asquint  on  secular 
rewards  is  the  cause  of  all  our  declinings  :  Mat.  vi.  2, 


352  AN  EXPOSITION,  WITH  NOTES,  [VER.  21. 

'  they  have  their  reward/1  Hired  servants  do  not  look  for  the  inheri 
tance,  and  therefore  must  have  pay  in  hand ;  if  they  may  have  the 
world  and  live  in  honour  and  pleasure,  they  will  discharge  God  from 
all  other  promises.  A  sincere  man  maketh  God  his  paymaster,  and 
that  chiefly  in  the  other  world,  Col.  iii.  24 ;  we  have  a  master  good 
enough  in  him,  we  need  not  look  for  pay  elsewhere. 

[4.]  It  supporteth  us  under  those  difficulties  and  afflictions  which 
are  wont  to  befall  us  in  a  course  of  godliness.  We  can  counterbalance 
what  we  feel  with  what  we  expect ;  we  feel  nothing  but  trouble,  and 
that  which  we  expect  is  life  and  glory,  Bom.  viii.  18,  2  Cor.  iv.  17, 18. 
In  this  respect  hope  is  called  an  '  anchor,'  Heb.  vi.  19.  In  the  stormy 
gusts  of  temptation  it  stayeth  the  soul,  '  which  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and  steadfast,  and  entereth  into  that  which 
is  within  the  veil.'  It  is  a  weighty  anchor,  that  will  not  bow  or  break  ; 
and  the  ground  is  good;  it  '  entereth  into  that  within  the  veil/  and 
therefore,  though  tempests  arise,  it  will  keep  us  from  floating  and  dash 
ing  against  the  rocks.  Again  it  is  called  a  helmet :  Eph.  vi.  17,  '  The 
helmet  of  salvation ;'  so  1  Thes.  v.  8.  The  helmet  is  for  the  head  in 
conflicts.  As  long  as  we  can  lift  up  our  heads  and  look  to  heaven,  we 
are  safe. 

[5.]  It  helpeth  us  to  resist  temptations.  Sin  maketh  many  pro 
mises,  and  prevaileth  by  carnal  hope.  Balaam  was  enticed  by  pro 
mises  to  curse  God's  people.  Babylon's  fornications  are  presented  in 
a  golden  cup.  Men  are  corrupted  with  promises  of  preferment  and 
greatness  and  present  accommodations.  Now  hope  sets  promise  against 
promise,  heaven  against  earth,  '  pleasures  at  God's  right  hand '  against 
carnal  delights  and  '  taking  our  fill  of  loves  ; '  as  one  nail  driveth  out 
another,  so  doth  hope  defeat  the  promises  of  the  world  by  propounding 
the  promises  of  God. 

Let  us  now  apply  this  :— 

Use  1.  It  informeth  us  that  we  may  look  for  the  reward  without 
sin.  Those  men  would  be  wiser  than  God  that  deny  us  a  liberty  to 
make  use  of  the  Spirit's  motives,  they  begrudge  God's  bounty,  To  what 
end  should  the  Lord  propound  rewards,  but  that  we  should  close  with 
them  by  faith  ?  Graces  may  be  exercised  about  their  proper  objects 
without  sin  ;  it  requireth  some  faith  to  aim  at  '  things  not  seen  ; '  the 
world  is  drowned  in  sense  and  present  satisfactions.  They  are  merce 
naries  that  must  have  pay  in  hand ;  their  souls  droop  and  languish  if 
they  do  not  meet  with  credit,  applause,  and  profit ;  they  make  man 
their  paymaster.  They  have  the  spirit  of  a  servant  that  prefer  present 
wages  before  the  inheritance  ;  but  to  do  all  upon  the  encouragements  of 
'  the  mercy  of  Jesus  Christ  unto  eternal  life '  argueth  grace.  It  was  a 
relief  to  the  soul  of  Christ  to  think  of  the  reward,  Heb.  xii.  2.  Christ, 
as  man,  was  to  have  rational  comforts  and  human  encouragements. 
That  is  sinful  indeed  when  we  would  have  the  reward  but  neglect  the 
work ;  when  we  would  be  merrcenaii  but  not  operarii,  we  sever  the 
reward  from  the  duty,  and,  like  Ephraim,  are  '  willing  to  tread  the 
corn,'  but  'not  break  the  clods,'  Hosea  x.  11.  Again,  we  look  amiss 
upon  the  reward  when  we  have  a  carnal  notion  of  heaven ;  as  some 
Jews  looked  for  a  carnal  Messiah,  so  do  some  Christians  for  a  carnal 

1  See  the  Larger  Annotations. 


VER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  353 

heaven,  for  base  pleasure  and  fleshly  delights,  for  a  Turkish  paradise. 
Such  kind  of  hopes  debase  the  heart ;  or  else  when  we  look  for  it  as 
merited  by  us,  as  if  we  could  challenge  it  by  our  works,  then  we  are 
mercenaries  indeed  ;  it  is  here  '  looking  for  the  mercy  of  Jesus 
Christ,'  &c. 

Again,  our  own  happiness  must  not  be  our  last  end.  There  is  a 
personal  happiness  that  results  to  us  from  the  enjoyment  of  God. 
Now,  the  glory  of  God  must  be  preferred  before  it. 

Use  2.  If  you  would  persevere  in  the  love  of  God  and  a  good  frame 
of  heart,  revive  your  hopes,  and  set  the  soul  a-looking  and  a-longing 
for  eternal  life.  If  we  '  keep  the  rejoicing  of  our  hope  firm  to  the  end/ 
then  we  are  safe,  Heb.  iii.  6.  Courtiers  are  more  polite  in  their  man 
ners  than  ordinary  subjects,  because  they  are  more  in  their  prince's 
eye  and  company.  The  oftener  we  are  in  God's  court  the  more  holy. 
Well,  then,  be  as  much  as  you  can  in  actual  expectation  of  this 
blessedness.  To  this  end — 

1.  Believe  it     There  is  a  mist   upon   eternity  to  a  carnal  heart. 
They  are  led  by  sense  and  reason,  and  believe  no  more  than  is  evident 
to  a  natural  principle ;  but  now  '  faith  is  the  evidence  of  things  not 
seen/  Heb.  xi.  1.     Fancy  and  nature  cannot  outsee  time,  and  look  be 
yond  death.     Faith  holdeth  the  candle  to  hope,  and  then  we  have  a 
prospect  into  the  other  world,  and  can  see  a  happy  estate  to  come. 

2.  Apply  it.     It  is  a  poor,  comfortless  meditation  to  think  of  a  blessed 
hope  and  the  certainty  of  it,  unless  we  have  an  interest  in  these  things. 
A  hungry  man  taketh  little  pleasure  in  gazing  upon  a  feast,  when  he 
tastes  not  of  it.     The  reprobate  hereafter  are  lookers-on ;  and  David 
speaketh  of  a  '  table  spread  for  him  in  the  sight  of  his  enemies.'    Hope 
hath  never  a  more  lively  influence  than  when  we  can  make  out  our 
own  propriety  and  interest :  Job  xix.  25,  '  I  know  that  my  Kedeemer 
liveth ; '  2  Cor.  v.  1,  '  We  know  that  if  this  earthly  tabernacle  were 
dissolved,  we  have  a  building  not  made  with  hands,  eternal  in  the 
heavens ;'  2  Tim.  iv.  8,   '  Henceforth  there  is  laid  up  for  me,'  &c. 
They  do  not  only  believe  there  is  a  heaven,  but  apply  it— for  me. 
You  will  say,  Is  hope  only  the  fruit  of  assurance  ?     I  answer — It  is 
the  fruit  of  faith  as  well  as  of  assurance  or  experience ;  but  the  sense 
of  our  interest  is  very  comfortable,  and  in  some  sort  necessary.     Be 
fore  we  can  hope  anything  for  ourselves,  our  qualification  is  to  be  sup 
posed.     In  a  matter  of  such  moment  a  man  should  not  be  at  an  uncer 
tainty.     Canst  thou  be  quiet  and  not  sure  of  heaven  ?     Not  to  look 
after  it  is  a  bad  sign.     A  godly  man  may  want  it,  but  a  godly  man 
cannot  slight  it.     It  is  possible  a  man  may  make  a  hard  shift  to  creep 
to  heaven  through  doubts  and  fears,  and  may  be  *  scarcely  saved/ 
1  Peter  iv.  18,  whilst  others  have  'an  abundant  entrance;'  but  then 
you  lose  your  heaven  upon  earth,  which  consisteth  in  'peace  and  joy 
in  the  Holy  Ghost/  and  lose  much  of  the  efficacy  of  hope ;  for  uncer 
tain,  wavering  thoughts  work  little,  therefore  assurance  cannot  be 
slighted.     Further,  I  add ;  by  showing  what  application  there  must  be 
if  we  cannot  attain  to  assurance  ;  there  are  three  degrees  of  applica 
tion  beneath  assurance  :  there  is  acceptation,  adherence,  and  affiance. 

[1.]  Acceptation  of  God's  offer  upon  God's  terms  :  Job  v.  27,  '  Know 
thou  it  for  thy  good ;'  put  in  for  these  hopes,  and  take  God  to  his 
VOL.  v.  z 


354  AN  EXPOSITION,  WITH  NOTES,  [VfiR.  21. 

word  upon  this  confidence ;  make  good  thy  part  of  the  stipation  in  the 
covenant,  and  he  will  not  fail  thee.  This  application  there  must  be 
in  all,  in  answer  to  the  demands  of  the  covenant,  1  Peter  iii.  21, 
Exod.  xxiv.  6-8. 

[2.]  Adherence.  Stick  close  to  this  hope  in  a  course  of  obedience. 
If  we  do  God's  work  we  shall  not  fail  of  wages :  1  Cor.  ix.  26,  '  I  rim 
not  as  one  that  is  uncertain/ 

[3.]  Affiance.  Besting,  waiting  upon  God  for  the  accomplishment 
of  this  blessedness,  though  not  without  some  doubts  and  fears  as  to 
our  own  interest.  Though  you  cannot  say  it  is  yours,  yet  you  will  cast 
yourself  upon  '  the  mercy  of  God  in  Christ/  as  it  is  in  the  text,  '  Look 
ing  for  the  mercy  of  Christ/  You  dare  venture  your  soul  in  that 
bottom.  This  is  that  '  committing  yourselves  to  him  as  unto  a  merci 
ful  and  faithful  creator/  which  the  apostle  speaketh  of,  1  Peter  iv.  19. 
You  will  go  on  with  your  work,  and  put  yourselves  in  God's  hand  for  your 
eternal  happiness,  because  he  is  merciful,  faithful.  See  also  Rom.  ii.  7. 

3.  Meditate  on  it  often.  Meditation  is  a  temperate  ecstasy,  a  sur 
vey  of  the  land  of  promise.  God  biddeth  Abraham  take  a  view  of 
Canaan,  Gen.  xiii.  14,  15.  Surely  the  more  we  lift  up  our  thoughts 
in  the  contemplation  of  this  blessed  estate,  the  more  lively  will  our 
hopes  be.  If  every  morning  we  spent  a  thought  this  way,  it  would 
season  the  heart  against  the  love  of  present  things.  The  morning  is 
an  emblem  of  the  resurrection,  when  we  awake  out  of  the  sleep  of 
death,  and  the  day  cometh  which  will  never  have  night  more,  Ps. 
xvii.  15.  So  in  time  of  troubles  we  should  be  reckoning  upon  a 
better  estate,  Rom.  viii.  18.  So,  when  you  are  by  bodily  sickness  sum 
moned  to  the  grave,  and  you  are  going  down  to  converse  with  worms 
and  skulls,  then  think  of  a  blessed  eternity,  Job  xix.  26. 

Obs.  6.  The  next  point  is  from  that  clause,  the  mercy.  The  ground 
of  our  waiting  and  looking  for  eternal  life  is  God's  mercy,  not  for  any 
works  or  merits  of  ours ;  we  cannot  challenge  it  as  a  debt :  sin  and 
death  are  as  work  and  wages,  but  eternal  life  is  a  donative,  Rom.  vi. 
23.  Eternal  life  is  not  the  wages  of  obedience,  as  damnation  is  the 
wages  of  sin.  Why,  wherein  lieth  the  difference  ?  I  answer — Wicked 
men  stand  upon  their  own  bottom,  but  Christ  hath  obtained  this 
privilege  for  us.  Wicked  works  are  ours,  and  they  are  merely  evil, 
the  good  that  we  do  is  imperfect,  and  God's  grace  hath  the  main 
stroke,  so  that  we  are  rewarded  rather  according  to  what  we  have 
received  than  what  we  have  done.  A  servant  is  under  a  covenant  of 
obedience,  and  tradeth  with  his  master's  estate,  he  doth  but  his  duty, 
he  deserveth  something.1  We  are  bound  to  do  good  and  forbidden  to 
sin  ;  when  we  do  what  is  forbidden  we  deserve  punishment,  but  when 
we  do  what  is  commanded  we  do  not  deserve  the  reward,  because  we 
are  bound,  and  because  we  have  all  from  God's  grace :  as  you  must 
pray  for  eternal  life,  so  must  you  '  look  for  eternal  life/  If  you  should 
say,  Give  me  heaven  for  I  deserve  it,  natural  conscience  would  blush  at 
the  immodesty  of  such  a  request.  It  is  as  great  an  absurdity  when 
you  make  your  own  works  the  ground  of  your  hope,  for  in  prayer  our 
desires  and  hopes  are  put  into  language,  and  made  more  explicit ; 
so  that  which  is  our  plea  in  prayer  must  be  the  ground  of  our 

1  Qu.  'nothing'  ? — ED. 


YER.  21.]  UPON  THE  EPISTLE  OF  JUDE.  355 

claim  in  point  of  confidence,  unless  we  mean  to  compliment  with 
God.     Well,  then— 

1.  Let  this  encourage  us  to  wait  with  hope,  notwithstanding  in 
firmities  as  as  well  afflictions.    What  a  good  master  do  we  serve  !    He 
hath  provided  comforts  not  only  against  our  misery,  but  against  our 
unworthiness  ;  not  only  glory  as  a  reward,  but  mercy  as  the  cause  of  it 
that  we  may  take  glory  out  of  the  hands  of  mercy.     He  looked  upon 
us  not  only  as  liable  to  suffering,  but  sinning;  and  therefore,  as  he  hath 
provided  life  and  safety  for  us,  so  upon  terms  of  grace. 

2.  It  showeth  us  how  we  should  ascribe  all  to  mercy,  from  the 
beginning  to  the  end  of  our  salvation.     We  were  taken  into  a  state  of 
grace  at  first  out  of  mere  mercy :  1  Tim.  i.  13,  rjXeijfyv,  I  was  all  to  * 
be-mercied  ;  Titus  iii.  5,  *  Not  by  works  of  righteousness  that  we  have 
done,  but  according  to  his  mercy  he  saved  us.'     He  doth  not  barely 
say,  Not  for  our  works,  but  Not  for  our  works  ev  SLtcaioevvr),  not  for  our 
best  works,  those  works  of  righteousness  which  might  be  supposed  to 
be  foreseen  as  done  by  us.     So  also  when  we  are  taken  into  a  state  of 
glory,  it  is  still  mercy,  we  can  merit  no  more  after  grace  than  before  : 
2  Tim.  i.  18,  '  The  Lord  grant  him  that  he  may  find  mercy  of  the 
Lord  in  that  day/ 

Obs.  7.  Once  more,  this  mercy  is  called  the  mercy  of  our  Lord  Jesus 
Christ.  Thence  observe,  that  this  mercy  which  we  look  for  is  dis 
pensed  by  Jesus  Christ ;  he  purchased  it,  and  he  hath  the  managing  of 
it  in  the  whole  economy  of  grace  :  '  He  shall  take  of  mine/  saith  he, 
concerning  the  Holy  Ghost ;  and  in  the  last  day  he  distributeth  to 
some  'judgment  without  mercy,'  to  others  '  mercy  ; '  they  are  judged 
upon  gospel  terms*  Well,  then — 

1.  Get  an  interest  in  Christ,  otherwise  we  cannot  look  for  mercy 
in  that  great  day :  1  John  ii.  28,  '  If  we  abide  in  him,  then  shall  we 
have  boldness.'     They  that  slight  Christ  in  the  offers  of  the  gospel 
have  no   reason  to  look   for   benefit  by   him;    you  will  howl  and 
tremble  then,  and  call  upon  the  mountains  to  *  hide  you  from  the 
wrath  of  him  that  sitteth  upon  the  throne/     They  that  prize  the 
mercy  of  Christ  now,  they  find  it  to  be  the  very  last ;  mercy,  that 
planted   grace  in  their  hearts,  will  then  put  the  crown  upon  their 
heads.     Here  it  was  their  care  to  glorify  Christ  and  to  honour  him, 
though  with  the  loss  of  all ;  there  will  Christ  glorify  them  in  the 
presence  of  all  the  world. 

2.  It  maketh  for  the  comfort  of  Christ's  people  and  members.     Our 
blessed  hopes  are  founded  upon  the  mercy  of  our  Lord  Jesus  Christ, 
and  in  his  hands  to  dispense  them.     From  thence  you  may  collect:— 

[1.]  The  fulness  of  this  blessedness.  An  infinite  merit  purchased 
it,  an  infinite  mercy  bestoweth  it.  Surely  the  building  will  be 
answerable  to  the  foundation.  It  is  no  small  thing  that  we  may 
expect  from  infinite  mercy  and  infinite  merit.  Would  an  emperor 
give  brass  farthings  ?  Do  men  that  understand  themselves  give  vast 
sums  for  trifles  ? 

[2.]  The  certainty  of  this  blessedness.  Christ  hath  the  managing  of 
it.  He  never  discovered  any  backwardness  to  thy  good  nor  inclina 
tion  to  thy  ruin  ;  he  died  for  thee  before  thou  wert  born ;  he  called 

1  All  to,  equivalent  to  altogetlier ;  as  in  Judges  ix.  53. — ED. 


356  AN  EXPOSITION,  WITH  NOTES,  [VER.  22,  23. 

thee  when  thou  wert  unworthy ;  warned  thee  of  dangers  which  thou 
never  fearedst ;  instead  of  deserved  wrath,  showed  thee  undeserved 
mercy ;  intercedeth  for  thee  when  thou  little  thinkest  of  it ;  hath 
been  tender  of  thee  in  the  whole  conduct  of  his  providence  ;  visited 
thee  in  ordinances ;  is  mindful  of  thee  at  every  turn,  and  will  he  be 
harsh  to  thee  at  last  ? 

The  last  note  is  from  that  clause  unto  eternal  life.  The  great 
benefit  which  we  have  by  Christ  is  eternal  life. 

1.  There  is  life ;  all  that  you  labour  for  is  for  life,  that  which  you 
prize  above  other  things  is  life :  '  Skin  for  skin,  all  that  a  man  hath 
will  he  give  for  his  life ; '  that  is,  he  will  part  with  all  things,  even 
to  his  very  skin,  to  save  his  life. 

2.  It  is  an  excellent  life.1     The  life  of  sense,  which  is  the  beasts', 
is  better  than  that  vegetative  life  which  is   in  the  plants,  and  the 
rational  life  which  is  in  men  is  better  than  the  sensitive,  and  the 
spiritual  exceedeth  the  rational,  and  the  glorious  life  the  spiritual. 
Vegetative  life  is  the  vigour  of  the  sap,  sensitive  life  is  the  vigour  of 
the  blood,  rational  life  is  the  union  of  the  soul  with  the  body,  spiritual 
life  is  the  union  of  the  soul  with  Christ,  and  the  life  of  glory  exceedeth 
that  in  degree,  for  it  standeth  in  the  immediate  fruition  of  God. 

3.  It  is  a  happy  life,  not  subjected  to  the  necessities  of  meat  and 
drink.     We  have  then  '  spiritual  bodies,'  1  Cor.  xv.  45.     It  is  not 
encumbered  with  miseries  as  the  present  life  is,  Gen.  xlvii.  9.     It  is  a 
life  which  we  are  never  weary  of ;  in  deep  distress  life  itself  may  become 
a  burden :  Elijah  said,  *  Take  away  my  life/  1  Kings  xix.  4.    But  this 
life  cannot  be  a  burden. 

4.  It  is  eternal  life.     This  life  is  but  a  flower  that  is  soon  withered, 
a  vapour  that  is  soon  blown  over ;  but  this  is  for  ever  and  ever,  as 
eternity  increase th  the  torment  of  the  wicked,  so  the  blessedness  of  the 
godly.     Well,  then,  let  this  press  you  to  keep  yourselves  in  the  love  of 
God  till  this  happy  estate  come  about. 

Yer.  22,  23.  And  of  some  have  compassion,  making  a  difference : 
and  others  save  with  fear,  putting  them  out  of  the  fire  ;  hating  even 
the  garment  spotted  by  the  flesh. 

Here  is  the  second  part  of  the  exhortation,  explaining  their  duty 
towards  others,  or  teaching  them  how  to  behave  themselves  to  them 
that  were  gone  astray. 

Of  some  have  compassion.  The  Vulgar  readeth  quite  to  another 
sense,  *  and  some  being  reproved/  Beza  saith  that  in  some  Greek 
copies  he  found  it  01)5  pev  eXey^ere  SiatcpwojAevovs ;  but  the  reading 
which  we  follow  is  to  be  preferred  ;  the  other  is  but  in  few  copies, 
is  harsh  in  construction,  and  mangleth  the  whole  context :  oO?  fj,ev 
e'Xeetre  '  on  these  have  mercy/  It  is  a  word  that  cometh  from  another 
word  that  signifieth  bowels,  and  so  noteth  not  only  the  gentleness  of 
the  censure,  but  the  inward  affection,  or,  as  we  render  it,  the  compas 
sion  which  we  should  have  over  them.  Putting  a  difference,  SiaKpi- 
vojjLevoi.  The  word  hath  many  significations,  judging,  discerning ; 
we  most  fitly  render  it  according  to  its  usual  sense  and  the  apostle  s 
scope. 

From  the  22d  verse  observe : — 

1  Called  therefore  'a  crown  of  life,'  Rev.  ii.  10. 


VER.  22, 23.]  UPON  THE  EPISTLE  OF  JUDE.  357 

Obs.  1.  That  reproofs  must  be  managed  with  compassion  and  holy 
grief ;  our  words  must  have  bowels  in  them.  This  is  like  God  :  '  He 
doth  not  afflict  willingly,  nor  grieve  the  children  of  men,'  Lam.  iii.  33. 
There  are  tears  in  his  eyes  when  he  hath  a  rod  in  his  hand.  It  is 
like  Christ :  '  He  wept  when  he  drew  near  the  city/  Luke  xix.  41. 
The  Jews  were  his  enemies,  and  that  was  the  day  of  his  solemn 
triumph,  yet  he  wept :  '  Oh !  that  thou  hadst  known  the  things  of 
thy  peace.'  It  is  suitable  to  the  disposition  of  God's  servants  in  all 
ages.  Samuel  left  Saul,  but  wept  for  him,  1  Sam.  xv.  35.  Paul 
speaketh  of  very  wretches  that  made  a  design  of  the  gospel  to  gratify 
their  belly  concernments  :  '  I  tell  you  weeping/  saith  he,  Phil.  iii.  18, 
19.  There  are  three  gounds  of  this  holy  grief : — 

1.  The  dishonour  done  to  God,  Ps.  cxix.  136.    Love  will  be  affected 
with  the  wrong  of  the  party  loved.     If  we  see  a  man  kill  a  friend  or 
child  whom  we  love,  the  '  sword  would  pass  through  our  own  hearts/ 
Luke  ii.  35.     Shall  we  see  them  strike  at  God  and  not  be  troubled  ? 

2.  The  harm  and  destruction  men  bring  upon  themselves,  that  they 
have  no  care  of  their  own  souls,  Jer.  xiii.  17. 

3.  The  proneness  that  is  in  our  nature  to  the  same  sin,  Gal.  vi.-l. 
Bernard's  good  man  would  weep  ille  hodie  et  ego  eras — he  to-day  and 
I  to-morrow :  there  is  no  sin  in  their  lives  but  was  in  your  nature. 
Well,  then,  it  checketh  them  that  speak  of  others   sins  by  way  of 
reproof  or  censure,  but  with  delight  or  petulancy  of  spirit ;  many 
reproofs  are  lost,  because  there  is  more  of  passion  than  compassion 
in  them.     It  is  spiritual  cruelty  when  you  can  turn  a  finger  in  your 
brother's  wound  without  grief.     Reproofs  are  delightful  sometimes  out 
of  the  sweetness  of  revenge,  or  hatred,  and  ill-will  to  the  persons  of 
men  ;  sometimes  out  of  pride,  or  a  desire  to  vaunt  it  and  insult  over 
others  ;  sometimes  from  self-conceit,  and  non-consideration  of  our  own 
faultiness.     Oh !  consider  this  is  not  Christian  dealing.     Paul  saith, 
*  I  am  afraid  lest,  when  I  come  among  you,  my  God  will  humble  me, 
and  that  I  shall  bewail  many/  &c.,  2  Cor.  xii.  21.     Many  a  proud 
Pharisee  would  have  blustered,  and  threatened  them  with  the  severity 
of  discipline  ;  but  Paul  was  afraid  he  should  have  a  heavy  load  upon 
his  own  soul. 

Obs.  2.  Again,  and  more  expressly,  observe,  that  in  reproving  some 
must  be  handled  gently:  but  who  are  those  that  must  be  handled 
gently  ? 

1.  With  the  most  notorious  it  is  good  to  begin  mildly,  that  they 
may  see  our  good-will  and  desire  of  their  salvation,  2  Tim.  ii.  25. 
Hasty  spirits  cannot  brook  the  least  opposition,  and  therefore  are  all 
a-fire  presently.     How  did  God  deal  with  us  in  our  natural  condition  ? 
with  what  lenity  and  mildness  ?  and  '  spake  comfortably'  to  us,  to 
allure  us  out  of  the  devil's  snare,  Hosea  ii.  14. 

2.  The  persons  whom  we  should  treat  with  much  compassion  are 
these : — 

[1.]  The  ignorant  and  seduced.  Some  are  of  a  simple  and  weak 
heart:  the  young  men  that  went  with  Absalom  'went  in  the  sim 
plicity  of  their  hearts,  and  knew  not  anything,'  2  Sam.  xv.  11.  Though 
swine  or  dogs  be  driven  with  violence,  yet  poor  stray  lambs  must  be 
brought  home,  as  the  shepherd  brought  home  his  lost  sheep  '  upon  his 


358  AN  EXPOSITION,  WITH  NOTES,  [VER.  22,  23. 

shoulders  rejoicing,'  Luke  xv.  Many  well-meaning  men  may  err  ;  be 
not  too  severe  with  them,  lest  prejudice  make  them  obstinate,  and  so 
from  *  erring  brethren,'  they  become  heretical.1 

[2.]  Those  that  slip  of  infirmity.  Members  must  be  '  set  in  joint' 
tenderly,  Gal.  vi.  1.  The  carnal  world  reflects  with  most  sharpness  upon 
the  infirmities  of  God's  people.  The  late  bishops'  courts  were  chiefly 
bent  against  the  godly  ;  a  drunkard  and  an  adulterer  found  more  favour 
than  a  goodly  inconformist.  Let  us  learn  to  distinguish  betwixt  an 
evil  course  and  inconsiderate  slips,  and  as  long  as  there  is  anything  of 
Christ,  be  not  too  severe,  2  Thes.  iii.  15. 

[3.]  The  afflicted  in  conscience.  We  must  not  speak  *  to  the  grief 
of  those  whom  God  hath  wounded.'  The  apostle  would  have  the 
incestuous  person  comforted,  lest  he  should  be  '  swallowed  up  of  too 
much  grief,'  2  Cor.  ii.  7.  When  Adam  was  troubled,  though  God 
reproved  him,  yet  he  made  him  a  coat  of  skins  to  cover  his  nakedness ; 
when  Peter  was  weeping,  Christ  sendeth  a  comfortable  message  to 
him :  '  Go,  tell  my  disciples  and  Peter/  &c.,  Mark  xvi.  7. 

[4.]  If  they  err  in  smaller  matters.  We  must  not  deal  with  motes 
as  with  beams,  and  put  the  wicked  and  the  scrupulous  in  the  same 
rank,  nor  the  gross  heretic,  and  those  that  mistake  in  point  of  church 
order.  While  the  judgment  is  sound  in  fundamentals,  and  the  practice 
is  reformed,  we  should  use  meekness  till  '  God  reveal  the  same  thing,' 
Phil.  iii.  15,  16.  God  hath  given  them  light  in  most  things,  and 
those  which  are  most  necessary,  and  in  time  will  discover  those  truths 
to  them  whereof  they  are  yet  ignorant. 

[5.]  The  tractable,  and  those  of  whom  we  have  any  hopes.  Keho- 
boam  would  deal  roughly,  and  so  lost  ten  tribes.  Tertullian  was  even 
forced  into  the  tents  of  the  Montanists  by  the  indiscreet  zeal  of  some 
who  were  too  forward  with  censures ;  and  still  men  are  lost  that 
otherwise  would  be  reclaimed.  Differences  are  made  irreconcileable 
by  the  imperious  sourness  and  bitterness  of  those  that  manage  them. 
Dashing  storms  wash  away  the  seed,  whereas  gentle  showers  refresh 
the  earth :  men  left  without  hope  grow  desperate. 

Obs.  3.  From  that  putting  a  difference.  In  all  censures  and  punish 
ments  there  must  be  choice  used  and  discretion.  Prudence  is  the 
queen  of  graces.  Different  tempers  require  different  remedies.  The 
prophet  saith,  Isa.  xxviii.  27,  in  husbandry  '  the  fitches  are  not  thrashed 
with  a  thrashing  instrument,  neither  is  a  cart-wheel  turned  about 
upon  the  cummin ;  but  the  fitches  are  beaten  out  with  a  staff,  and  the 
cummin  with  a  rod ;'  so  all  tempers  do  not  need  a  like  dispensation. 
God  himself  putteth  a  difference :  some  are  brought  in  with  violence, 
others  gently.  Grace  forceth  open  the  door  of  the  heart  sometimes, 
and  cometh  in  like  'a  mighty  rushing  wind;'  at  other  times  it 
breatheth  upon  the  soul  with  a  gentler  blast.  Some  are  '  caught  with 
guile/  2  Cor.  xii.  16,  others  directly  knocked  down.  This  showeth: — 

1.  That  ministers  had  need  be  wise,  to  know  how  to  suit  their  doc 
trine,  to  distinguish  between  persons,  actions,  circumstances.  Deep 
learning,  much  godliness,  and  great  prudence  make  an  accomplished 
minister.  It  was  said  of  Chrysostom,  that  he  was  Si  aTrXor^ra 
too  easy,  and  so  did  not  many  times  manage  things  so 

1  '  Errare  possum  ;  hsereticus  esse  nolo.' 


VER.  22,  23.]     UPON  THE  EPISTLE  OF  JUDE.  359 


wisely;  and  so  of  Epiphanius,  &l  V7r6p/3a\\ov(rav  evXdftetav  air\6lico^ 
wv.  It  is  good  to  be  well-read  in  persons,  to  note  circumstances,  and 
times.  Paul  striketh  in  with  Felix,  treateth  of  an  apt  lesson  before 
him  and  Brasilia,  Acts  xxv.  25.  Felix  was  a  very  incontinent  person, 
and  very  unjust.1  Paul,  to  give  him  his  due,  treateth  of  *  righteousness 
and  temperance  and  judgment  to  come.' 

2.  That  ministers  should  give  every  one  their  portion.     Zuinglius, 
when  he  had  flashed  terrors  in  the  face  of  the  hardened  sinner,  would 
add,  Bone  Chrisliane,  hcec  niliil  ad  te  —  tender  conscience  !  this  is  not  for 
thee.     We  must  '  rightly  divide  the  word  of  truth/  2  Tim.  ii.  15  ; 
that  is,  not  by  crumbling  and  mincing  a  text  of  scripture,  but  giving 
every  one  their  portion.     Terror  to  whom  terror  belongeth,  and  comfort 
to  whom  comfort  belongeth. 

3.  It  showeth  what  care  we  should  take  to  *  know  the  state  of  our 
flock,'  Prov.  xxvii.  23,  that  we  may  know  how  to  apply  ourselves  to  them, 
Col.  iv.  8,  Tychicus  was  sent  to  the  Colossians  to  '  know  their  state.' 
It  also  obligeth  private  Christians  to  consider  each  other's  temper, 
gifts,  frame  of  heart,  that  we  may  the  better  suit  ourselves  to  do  and 
receive  good  ;  see  Heb.  x.  24,  25. 

In  the  23d  verse  is  the  other  part  of  that  duty  which  they  owed  to 
straying  brethren.  And  others  ;  those  that  are  of  another  strain  and 
temper.  Save;  that  is,  do  your  endeavour  to  be  instruments  of  their 
salvation:  see  1  Tim.  iv.  16,  'Thou  shalt  save  thyself,  and  them  that 
hear  thee/  With  fear  ;  that  is,  by  some  more  severe  course;  either 
making  the  admonition  more  sharp,  or  denouncing  judgment  against 
them,  or  by  the  reverent  use  of  church  censures,  which  were  then 
dreadful,  as  being  solemnly  managed  and  accompanied  with  some 
sensible  marks  of  God's  vengeance,  1  Cor.  v.  5,  anguish  of  spirit,  or 
possibly  torments  of  body.  Pulling  them  out  of  the  fire.  Some  make 
it  an  allusion  to  the  several  ways  of  purgation,  by  water  or  by  fire. 
These  latter,  like  the  harder  metals,  are  to  be  pulled  out  of  the  fire  ; 
but  this  seemeth  to  be  forced.  Kather  it  is  an  allusion  to  the  snatching 
of  a  man  whom  we  would  save  out  the  fire  where  he  is  likely  to  be 
burned.  We  then  not  only  nicely  reach  out  the  hand,  but  pluck  them 
out  with  violence  ;  or  it  may  be  an  allusion  to  Lot's  being  plucked  out 
of  Sodom  by  angels,  Gen.  xix.  16.  Hating  the  garment  spotted  by  the 
flesh.  It  is  a  figurative  speech  ;  some  apply  it  to  the  avoiding  of  the 
'  appearance  of  evil.'  There  is  a  story  of  Valentinian  in  Theodoret,2 
who,  accompanying  Julian  the  Apostate  to  the  temple  of  fortune,  and 
those  that  had  charge  of  the  house  sprinkled  their  holy  water  upon 
the  emperor  ;  a  drop  falling  upon  his  garment,  he  beat  the  officer, 
fjie/jio\i>jQaL  (prja-as,  ov  tceKaOdpcrai,,  saying  that  he  was-  polluted, 
not  purged,  and  tore  off  the  piece  of  his  garment  upon  which 
the  drop  lighted,  '  hating/  saith  the  historian,  '  the  garment  spotted 
by  the  flesh/  But  rather  the  expression  alludeth  to  the  old  law 
concerning  legal  uncleanness  :  Lev.  xv.  4,  '  The  bed  whereon  he 
lieth  is  unclean;'  and  ver.  17,  'Every  garment  is  unclean;'  and 
therefore  I  suppose  it  noteth  their  avoiding  the  society  of  such  evil 
persons,  as  in  the  greater  excommunication  they  were  wont  to  do, 

1  Tacitus  saith  that  he  did  servili  animo  exercere  imperium,  per  libidincm  et  scevitiam. 

2  Theod.  lib.  iii.  15. 


360  AN  EXPOSITION,  WITH  NOTES,  [VER.  22,  23. 

which  separation  was  a  solemn  profession  how  much  the  church  did 
detest  the  wickedness. 

Obs.  1.  There  is  a  time  when  we  ma}7  use  severity ;  '  others  save 
with  fear.'  Weak  physic  doth  but  stir  bad  humours,  not  purge  them 
out ;  nettles,  if  gently  touched,  sting  the  more  ;  fair,  plausible  lectures 
do  hurt  to  seared  hypocrites.  There  is  a  time  for  the  trumpet  as  well 
as  the  pipe.  When  we  pipe  to  men  in  the  alluring  strains  of  grace,  and 
they  dance  not,  then  '  Cry  aloud,  spare  not,  lift  up  thy  voice  like  a 
trumpet,'  Isa.  Iviii.  1.  But  who  are  these  others  who  must  be  dealt 
with  roughly  ?  I  answer  : — 

1.  The  seducers  themselves.      These  must  be  laid  forth  in  their 
colours,  though  the  seduced  must  be  pitied:  see  Titus  i.  11  with  13, 
'  They  subvert  whole  houses,  teach  things  which  they  ought  not ; 
them  rebuke  sharply.'     The  prophet  flouteth  at  Baal's  priests,  1  Kings 
xviii.  27 ;  and  Christ  everywhere  giveth  the  Pharisees  their  due  load : 
'  Oh !  ye  generation  of  vipers,'  and  '  Scribes  andPharisees  and  hypocrites/ 

2.  Those  that  are  hardened,  and   grown  perverse  and  stubborn. 
When  the  iron  is  blunt  we  put  to  the  more  strength ;  softer  strains 
would  but  harden  these  more. 

3.  Those  that  are  secure  libertines,  wallowing  in  sin  and  pleasure. 
We  had  need  *  put  them  in  fear ;'  though  it  be  distasteful  to  the  flesh, 
it  is  healthful  for  the  soul.     None  hate  you  worse  than  those  that 
'  suffer  sin  upon  you/     If  physic  gripe  the  bowels,  it  is  for  your  good. 
If  the  chirurgeon  lance  and  cut  you,  yet  he  doth  not  hate  you. 

Obs.  2.  Observe,  this  severity  must  arise  from  zeal,  a  desire  of  God's 
glory  and  their  salvation.  '  Save  them  with  fear/  saith  the  apostle, 
'plucking  them  out  of  the  fire;'  see  2  Cor.  x.  8,  'The  Lord  hath 
given  us  an  authority  for  your  edification,  not  destruction/  so  that 
either  God  will  have  us  use  gentle  means,  or  violent  to  a  gentle  pur 
pose  :  Titus  i.  13, '  Rebuke  them  sharply,  that  they  may  be  sound  in  the 
faith.'  Well,  then — (1.)  Take  admonitions  in  good  part  •  it  is  a  sharp 
ness  needful  and  profitable  ;  he  is  not  a  friend  that  dealeth  mannerly 
with  you  when  you  are  in  the  fire.  (2.)  It  reproveth  the  undue  use  of 
church  censures;  weighty  ordinances  are  not  to  lackey  upon  trifles, 
nor  to  be  prostituted  to  carnal  ends.  The  '  power  of  the  keys '  is  a 
great  trust,  and  is  to  be  faithfully  managed ;  we  read  of  abuses  of  this 
power  in  scripture,  John  ix.  34,  and  xvi.  2  ;  2  John  10.  The  watch 
men  may  take  away  the  spouse's  veil,  Cant.  v. 

Obs.  3.  Again,  observe,  that  fear  is  a  way  to  reclaim  obstinate  sinners. 
It  is  sweet  to  use  arguments  of  love,  but  sometimes  we  must  lay  before 
men  the  '  terrors  of  the  Lord,'  2  Cor.  v.  11  :  Paul,  an  elect  vessel, 
made  use  of  threatenings,  1  Cor.  ix.  27.  Surely  men  have  a  mind  to 
sleep  in  sin  when  they  would  always  have  us  come  in  the  still  voice. 
Dives  was  more  charitable  than  they  would  have  us  to  be  ;  he  would 
fain  dismiss  a  flamy  messenger  to  his  brethren,  Luke  xvi.  27,  28. 
Sluggish  creatures  need  the  goad.  In  innocency  God  saw  it  meet  to 
propound  a  threatening,  and  fenced  the  forbidden  fruit  with  a  curse, 
Gen.  ii.  17.  If  a  boisterous  lust  bear  down  all  milder  motives,  it  is 
good  to  scare  the  soul  with  threatenings  of  the  law.  Fear  is  good,  but 
the  servility  or  slavishness  of  it  is  sinful ;  fear  itself,  or  a  tender  sense 
of  God's  wrath  and  displeasure  against  sin,  is  so  far  from  being  a  sin, 


YER.  22, 23.]  UPON  THE  EPISTLE  OF  JUDE.  361 

that  it  is  a  grace  rightly  conversant  with  its  object.  God's  wrath  and 
vindicative  justice  is  the  proper  object  of  fear,  and  so  it  must  be  looked 
upon  by  the  converted  and  unconverted.  (1.)  For  the  unconverted: 
It  is  the  great  fault  and  security  that  they  do  not  consider  what  a 
dreadful  thing  it  is  to  lie  under  the  wrath  and  displeasure  of  God,  Ps. 
xc.  11.  There  is  but  a  step  between  them  and  hell,  and  they  mind  it 
not.  Tell  them  of  their  danger,  and  they  scorn  it.  (2.)  The  con 
verted  are  to  fear  God's  wrath,  Mat.  x.  28.  It  is  a  duty  Christ 
enjoineth  to  his  own  disciples.  The  words  do  not  only  contain  a 
description  of  the  person  who  ought  to  be  feared,  but  of  the  ground 
and  reason  why  he  ought  to  be  feared  ;  '  Fear  him  who  is  able  to  cast 
body  and  soul  into  hell -fire/  is  as  much  as  '  because  he  is  able  to  cast 
body  and  soul  into  hell-fire/  as  appeareth  by  the  antithesis,  '  Fear  not 
them  that  kill  the  body,'  that  is,  because  they  are  able  to  kill  the 
body ;  see  also  Heb.  xii.  28,  29.  Though  we  are  not  to  fear  hell  as 
an  evil  likely  to  fall  upon  us,  when  we  are  assured  of  God's  favour,  yet 
we  must  fear  it,  as  an  evil  which  God  hath  power  to  inflict,  and  will 
certainly  upon  those  that  disobey  him.  We  are  to  fear  it  so  as  to 
eschew  it,  with  a  fear  of  flight  and  aversation,  not  with  a  perplexing 
and  doubting  fear. 

Well,  then,  so  far  it  is  good ;  but  now  the  servility,  that  is  sinful. 
The  servility  is  seen  partly  in  the  disingenuity  of  it,  when  our  own 
smart  and  torture  is  more  feared  than  the  displeasing  of  God,  as  a 
slave  careth  not  how  his  master's  goods  go  to  wreck,  so  he  may  avoid 
stripes.  Partly  because  it  is  accompanied  with  an  enmity  against  God. 
Slavish  fear  hateth  God  for  his  holiness,  and  feareth  him  for  his  wrath ; 
they  wish  his  destruction,  that  there  were  no  God.  Partly  because  it 
causeth  but  an  incomplete  reformation ;  it  makes  a  man  forbear  sin, 
but  not  hate  sin.  A  wolf  may  be  scared  from  the  prey,  that  yet 
keepeth  his  preying  and  devouring  nature.  Partly  because  there  is 
torment  and  perplexity  in  it,  1  John  iv.  18.  A  tender  conscience  is 
a  blessing,  but  a  stormy  conscience  is  a  judgment.  Slaves  are  exer 
cised  with  the  torture  and  rack  of  perplexing  fears. 

Obs.  4.  Again,  from  that  pulling  them  out  of  the  fire.  A  poor,  guilty, 
secure  sinner  is  like  a  drunken  man  that  is  fallen  into  the  fire.  He  is 
so  in  three  respects  :— 

1.  In  point  of  security.     A  drunkard  is  ready  to  be  burned,  but  he 
feeleth  it  not ;  so  they  are  upon  the  brink  of  hell,  but  are  not  sensible 
of  it :  Eph.  iv.  19,  '  past  feeling.' 

2.  In  point  of  danger.     Sinners  are  often  compared  to  a  '  brand  in 
the  burning/  Zech.  iii.  2,  Amos  iv.  11.     They  are  already  under  the 
wrath  of  God,  as  a  believer  hath  eternal  life  whilst  he  is  here  in  the 
world.     They  are  in  the  suburbs  of  hell,  the  fire  is  already  kindled. 

3.  In  point  of  impotency  and  inability  to  help  themselves.   A  sottish 
drunkard,  that  is  overpoised  by  his  own  excess,  lieth  where  he  falleth, 
and  except  some  friendly  hand  lift  him  up,  there  he  perisheth ;  and  just 
so  it  is  with  sinners,  they  are  pleased  with  their  condition,  and  if  they 
be  not  soundly  roused  up  and  awakened,  they  lie  and  die,  and  fry  in 
their  sins.     Oh  !  then,  pluck  them  out  of  the  fire,  '  warn  them  to  flee 
from  wrath  to  come,'  Mat.  iii.  7.     Minister !  art  thou  sensible  of  the 
danger  of  souls  ?     Are  thy  words  as  burning  coals  ?     Do  they  fret 


362  AN  EXPOSITION,  WITH  NOTES,  [VER.  24. 

through  the  heart  of  a  sinner  ?  Christian  !  art  thou  sensible  of  the 
danger  of  thy  carnal  neighbours  ?  they  are  burning  in  their  beds,  and 
thou  wilt  not  cry,  Fire  !  fire  !  they  are  besotted  with  lust  and  error, 
and  wilt  thou  let  them  alone  ?  Oh,  unkind  ! 

Obs.  5.  The  next  point  is  from  the  last  clause,  hating  the  garment 
spotted  by  the  flesh,  Some  sinners  are  so  unclean  that  we  cannot  keep 
company  with  them  without  defilement  ;  see  1  Cor.  v.  9-11  ;  2  Thes. 
iii.  14  ;  and  2  Tim.  iii.  5,  '  From  such  turn  away/  Now,  the  reason 
is  partly  for  our  own  caution.  Evils  made  familiar  by  a  customary 
converse  seem  less  odious.1  Partly  to  vindicate  the  honour  of  Christ 
and  the  societies  of  his  people.  The  blemishes  of  their  miscarriages 
redounds  to  the  whole  church,  Heb.  xii.  15,  till  they  be  disclaimed. 
Partly  to  punish  the  offenders,  that  it  may  be  a  means  to  reduce  them, 
2  Thes.  iii.  14.  It  is  a  sad  thing  to  live  an  outcast  from  God's  people. 
Let  obstinate  and  scandalous  sinners  think  of  it,  and  let  others  learn 
to  bear  reverence  to  church  censures. 

Ver.  24.  Now  unto  him  that  is  able  to  Jceep  you  from  falling,  and 
to  present  you  faultless  before  the  presence  of  his  glory  with  exceeding 


The  apostle  having  persuaded  them  to  duty,  now  commendeth  them 
to  the  divine  grace,  as  it  is  usual  with  the  apostles  to  shut  up  their 
exhortations  with  prayer,  to  intimate  that  the  fruit  of  all  must  be 
expected  from  God,  without  whose  blessing  exhortations  or  endeavours 
would  be  nothing. 

To  him  that  is  able  to  Jceep  you,  it  may  be  referred  either  to  God,  or 
to  Christ  as  Mediator  :  from  falling,  dTrraia-Tovs,  that  is,  from  total 
apostasy.  God  is  able  to  keep  us  altogether  from  sin,  if  we  speak  of 
his  absolute  power  ;  but  he  speaketh  here  of  such  a  power  as  is  en 
gaged  by  promise  and  office.  Christ,  who  is  the  guardian  of  believers, 
hath  received  a  charge  concerning  them,  and  is  to  preserve  them  from 
total  destruction.  And  to  present  you  faultless.  This  clause  showeth 
more  clearly  that  Christ  is  intended  in  these  expressions  ;  for  it  is  his 
office  to  keep  the  church  till  it  be  presented  to  the  Father,  and  at 
length  will  present  them  faultless  ;  it  is,  Eph.  v.  27,  '  Without  spot 
and  blemish/  Before  the  presence  of  his  glory  ;  that  is,  at  his  glorious 
appearance,  Col.  iii.  4,  when  he  shall  come  to  judge  the  world.  With 
exceeding  joy  is  meant  rather  passively  on  our  part  than  on  Christ's, 
though  it  will  be  a  sweet  interview  between  Christ  and  believers,  and 
he  will  rejoice  to  see  us,  as  we  to  see  him. 

The  observations  are  these  :  — 

Obs.  1.  All  means  without  the  Lord's  grace  will  not  keep  us  from 
falling.  The  apostle  requireth  duty  of  the  faithful,  but  asketh  grace 
of  God.  He  had  before  said,  '  Keep  yourselves  in  the  love  of  God,' 
and  now  '  to  him  that  is  able  to  keep  from  falling,'  &c.  We  fall  not 
because  God  doth  not  let  go  his  hold  ;  our  necessities  and  difficulties 
are  so  great  that  nothing  less  than  a  divine  power  can  support  us  : 
1  Peter  i.  5,  *  Ye  are  kept  by  the  power  of  God  through  faith  unto 
salvation/  This  power  of  God  is  set  a-  work  to  encourage  hope,  not  to 
check  industry  ;  use  means,  but  look  for  his  blessing.  We  cannot 
stand  a  moment  longer  than  God  upholdeth  us;  we  are  as  a  staff  in 

1  '  These  are  spots  in  your  love  feasts/  ver.  12 


VER.  24.]  UPON  THE  EPISTLE  OF  JUDE.  363 

the  hand  of  a  man  ;  take  away  the  hand,  and  the  staff  falleth  to  the 
ground ;  or  rather,  as  a  little  infant  in  the  nurse's  hand,  Hosea  xi.  3  ;  if 
we  are  left  to  our  own  feet  we  shall  soon  fall  and  get  a  knock  ;  created 
grace  will  never  hold  out  against  so  many  difficulties.  One  of  the 
i'athers  bringeth  in  the  flesh,  saying,  Ego  deficiam,  I  shall  fail ;  the 
world,  E<jo  decipiam,  I  will  deceive  them  ;  the  devil,  Ego  eripiam,  I 
will  take  them  away  ;  but  God  saith,  Ego  custodiam,  I  will  keep  them, 
never  fail  them,  nor  forsake  them  ;  and  there  lieth  our  safety.  The 
world  is  full  of  snares ;  we  are  carnal,  and  there  are  carnal  persons 
about  us,  and  the  devil  is  a  restless  enemy  watching  all  advantages  ; 
and  surely  having  so  much  pride  in  us,  and  love  of  pleasures,  and  so 
many  worldly  desires,  we  give  them  him  but  too,  too  often.  Therefore, 
unless  God  keep  us,  we  shall  be  tossed  to  and  fro  like  feathers  with 
the  wind  of  every  temptation. 

Obs.  2.  Observe,  that  it  is  a  great  relief  to  faith  to  consider  that 
God  is  able  to  keep  us.  Accordingly  you  find  it  urged  in  scripture, 
see  John  x.  28,  29,  1  Peter  i.  5,  Kom.  xiv.  4,  '  He  shall  be  holden  up, 
for  God  is  able  to  make  him  stand/  The  two  pillars  of  the  temple 
were  Boaz  and  Jachin,  strength,  and  he  will  establish  ;  the  power  of 
God  and  mercy  of  God  are  the  two  pillars  upon  which  our  confidence 
standeth.  The  power  of  God  is  a  relief  upon  a  threefold  account  :— 

1.  Because  the  great  trouble  of  the  soul  ariseth  from  a  disbelief  of 
God's  power.     We  stumble  at  his  can  rather  than  at  his  will.     One 
said,  Mat.  viii.  2,  '  Lord,  if  thou  wilt  thou  canst ; '  but  another  said, 
Mark  ix.  22,  '  If  thou  canst  do  anything,  help  us/     When  we  consider 
our  own  infirmities  and  corrupt  inclinations,  and  the  sundry  tempta 
tions  and  allurements  that  we  meet  with  in  the  world,  the  many  lets 
and  discouragements  which  befall  us  in  our  heavenly  course,  we  think 
we  shall  never  hold  out  to  the  end,  so  that  want  of  power  is  our 
greatest  trouble  ;  but  when  we  '  stay  ourselves  upon  the  name  of  God/ 
and  consider  how  almighty  his  power  is  to  bear  down  all  created  op 
position,  it  is  a  great  relief  to  the  soul. 

2.  Because  the  power  of  God  is  engaged  to  help  us.     It  doth  not 
simply  follow  that  because  God  can  keep  us,  that  therefore  he  will 
keep  us.    But  God  hath  promised  to  keep  us,  Jer.  xxxii.  40  ;  and  he 
hath  power  enough  to  make  good  his  word,  and  therefore  we  cannot 
miscarry. 

[1.]  There  is  a  charge  laid  upon  Christ ;  we  are  put  into  his  hands, 
John  x.  28.  He  hath  not  only  leave  to  save  the  elect,  but  a  charge  to 
save  the  elect ;  see  John  vi.  37,  38,  40.  They  are  under  his  care,  and 
surely  he  will  employ  the  whole  power  of  the  Godhead  rather  than  be 
unfaithful.  He  is  to  be  answerable  for  those  that  are  given  to  him  at 
the  last  day. 

[2.]  The  invincible  power  of  God  is  set  a-work  by  his  unchange 
able  love,  so  that  we  may  be  confident  that  what  he  is  able  to  do  he 
will  do  for  us  ;  the  power  and  authority  of  a  relation  or  friend  of 
ours  in  court  is  an  encouragement  whilst  the  friendship  and  relation 
lasteth. 

3.  The  last  reason  is  because  the  power  of  God  is  many  ways  exer 
cised  for  our  preservation,  partly  by  way  of  internal  influence,  swaying 
the  heart  and  inclining  it  to  his  fear.     If  the  will  of  man  were  exempt 


364  AN  EXPOSITION,  WITH  NOTES,  [VER.  24. 

from  the  dominion  of  God,  then  God  had  made  a  creature  too  hard 
for  himself.  Partly  in  overruling  and  disposing  the  temptation,  that 
it  shall  not  be  too  great  for  us  :  1  Cor.  x.  13,  'Faithful  is  God,  who 
will  not  suffer  you  to  be  tempted  above  what  you  are  able  to  bear.' 
Partly,  in  removing  the  temptation,  rebuking  Satan  and  his  instru 
ments,  &c.  Well,  then,  commit  your  souls  to  Christ  with  the  more 
confidence :  2  Tim.  i.  12,  '  I  know  whom  I  have  believed,  and  that  he 
is  able  to  keep  that  which  I  have  committed  unto  him  unto  that  day/ 
When  the  difficulties  of  salvation  are  sufficiently  understood,  there 
will  need  explicit  thoughts  of  the  divine  power  before  we  can  with 
any  confidence  trust  ourselves  with  Christ,  and  go  on  with  encourage 
ment  in  well-doing. 

Obs.  3.  Jesus  Christ  will  one  day  make  a  solemn  presentation  of  his 
people  to  God  ;  the  apostle  saith  here  '  he  will  present  you.'  There  is  a 
threefold  presentation  spoken  of  in  scripture  :— 

1.  One  made  by  believers  themselves,  Bom.  xii.  1,  '  I  beseech  you  by 
the  mercies  of  God  that  ye  present  your  bodies  a  living  sacrifice/  and 
Rom.  vi.  13,  'Yield  yourselves  unto  God,'  Trapaa-r^o-are  eaurov?  rS) 
&ef>.     When  we  consent  to  set  apart  ourselves  for  God's  use,  to  be  his 
in  all  estates,  to  act  for  him  in  all  his  businesses,  then  we  are  said  to 
yield  up  or  present  ourselves  to  God. 

2.  By  Christ's   messengers;    they  have   a   charge,  and  when  they 
have  done  their  work  they  present  us  to  God :  2  Cor.  xi.  2,  '  That  I 
may  present  you  a  cliaste  virgin  to  Christ.'     It  is  sweet  when  ministers 
can  say,  Here  are  the  fruits  of  my  labours,  the  pledges  of  my  faithful 
ness. 

3.  This  presentation  is  applied  to  Christ  himself.     Now  two  ways 
is  Christ  said  to  present  us  : — (1.)  To  himself ;  (2.)  To  God. 

[1.]  To  himself,  Eph.  v.  27,  '  That  he  might  present  it  to  himself 
a  glorious  church.'  In  that  place  our  interest  in  Christ  and  his  inter 
est  in  us  is  represented  by  marriage  ;  in  the  world  we  are  contracted, 
but  there  presented,  actually  brought  to  him  when  fitted  for  his  use,  as 
Esther  when  she  was  chosen  out  from  among  the  virgins  to  be  wife  to 
the  king,  she  was  first  purified  and  supplied  with  garments,  odours, 
and  sweet  ointments  out  of  the  king's  house,  and  then  when  the  months 
of  her  purification  were  accomplished,  was  presented  to  him,  Esther  ii. 
9-12,  so  we  are  '  chosen/  '  elected  to  grace/  and-  then  purified  and  pre 
pared,  but  at  the  king's  cost ;  we  have  garments  of  salvation  out  of 
Christ's  wardrobe,  and  odours  and  sweet  ointments  out  of  his  store 
house,  and  then  when  spot  and  wrinkle  is  done  away,  we  are  presented  to 
him  ;  he  is  said  to  do  it,  because  he  hath  the  main  stroke  in  this  work. 

[2.]  To  God  ;  so  it  is  said,  Col.  i.  22,  '  That  he  may  present  you  in 
his  sight ; '  that  is,  in  the  sight  of  God  the  Father  ;  for  the  antece 
dent  you  find  in  ver.  19,  '  It  pleased  the  Father/  &c.  Thus  Christ  is 
said  to  '  give  up  the  kingdom  to  the  Father/  1  Cor.  xv.  24-28  ;  that 
is,  the  church,  the  kingdom  is  put  for  the  subjects  governed.  Now 
Christ's  presenting  us  to  God  may  be  looked  upon  either — 

(1.)  As  an  account  of  his  charge.  In  effect  he  saith,  I  have  done  the 
work  forwhichthou  hast  sentme.  Christ  is  under  an  office  and  obligation 
of  faithfulness,  he  hath  a  trust  of  which  he  must  give  an  account ;  he  is  to 
take  care  of  the  persons  of  the  elect,  to  justify,  sanctify,  and  glorify  them 


VER.  24.]  UPON  THE  EPISTLE  OF  JUDE.  365 

in  his  own  day.  Now  that  it  may  appear  that  he  is  not  unfaithful  in  his 
trust,  he  doth  present  them  to  God,  as  having  fully  done  his  work,  so 
that  to  doubt  of  his  willingness  to  pardon,  or  sanctify,  or  glorify,  is  in 
effect  to  charge  unfaithfulness  and  disobedience  upon  him ;  for  Christ, 
as  Mediator,  is  subordinate,  '  he  is  God's  : '  1  Cor.  iii.  23,  xi.  3,  '  The 
head  of  Christ  is  God,'— namely,  with  respect  to  this  office  and  charge ; 
so  he  is  under  God  and  to  give  an  account  to  him.  He  hath  under 
taken  to  make  up  all  breaches  between  God  and  us.  As  to  the  merit 
and  satisfaction,  he  gave  an  account  a  little  before  his  going  to  heaven, 
John  xvii.  4  ;  but  as  to  the  application  to  every  party  concerned,  he 
will  give  an  account  in  the  last  day,  when  he  will  present  himself  and 
all  his  flock,  saying,  *  Behold  I  and  all  the  little  ones  which  thou  hast 
given  me/  Heb.  ii.  13,  when  all  the  elect  are  gathered  into  one  troop 
and  company,  and  not  one  wanting. 

(2.)  As  an  act  of  delight  and  rejoicing  in  his  own  success,  that  all 
that  were  given  to  him  are  now  fit  to  be  settled  in  their  blessed  and 
glorious  estate.  Christ  taketh  a  great  deal  of  delight  to  see  the  proof 
and  virtue  of  his  death,  and  that  his  blood  is  not  shed  in  vain,  as  a 
minister  taketh  delight  in  those  whom  he  hath  gained  to  God  :  '  What 
is  our  hope,  our  joy,  our  crown  of  rejoicing?  are  not  ye  in  the  day  of 
the  Lord  ? '  1  Thes.  ii.  19.  If  we  rejoice  thus  in  the  fruit  of  our  min 
isterial  labours,  surely  Christ  much  more ;  we  have  not  such  an  inter 
est  in  them  as  Christ  hath,  and  the  main  virtue  came  from  his  death 
and  Spirit.  It  is  said  Isa.  liii.  11,  'He  shall  see  of  the  travail  of  his 
soul,  and  be  satisfied  ; '  that  may  be  understood  either  of  his  foreseeing 
from  all  eternity,  or  of  his  actual  seeing  when  the  whole  is  accomplished. 
If  you  understand  it  of  his  foreseeing,  the  expression  is  not  altogether 
alien  from  the  point  in  hand.  When  Christ  foresaw  the  good  success  of 
the  gospel,  and  what  a  company  he  should  gain  to  himself  in  all  ages, 
he  rejoiced  at  the  thought  of  it.  Well,  saith  he,  I  will  go  down 
and  suffer  for  poor  creatures  upon  these  terms.  But  rather  I  understand 
it  of  his  sight  of  the  thing  when  it  is  accomplished,  when  he  shall  see 
his  whole  family  together,  met  in  one  congregation.  Now,  saith  he,  I 
count  my  blood  well  bestowed,  my  bitter  agony  well  recompensed ; 
these  are  my  crown  and  my  rejoicing.  Look,  as  the  first  person 
delighted  in  the  fruits  of  his  personal  operation,  for  so  it  is  said, 
Exod.  xxxi.  17,  '  In  six  days  God  made  heaven,  and  on  the  seventh  day- 
he  rested,  and  was  refreshed  ; '  he  was  refreshed,  not  in  point  of  weari 
ness,  but  delectation  ;  he  rejoiced  in  the  product  of  his  wisdom,  power, 
and  goodness  ;  so  Christ  in  the  work  of  redemption,  when  his  death 
turneth  to  good  account,  he  will  delightfully  present  you  to  God  as 
the  proof  of  it.  These  are  those  whom  I  have  redeemed,  sanctified, 
and  kept,  &c. 

(3.)  It  is  an  act  of  his  love  and  recompense  to  the  faithful ;  they 
have  owned  him  in  the  world,  and  Christ  will  own  them  before  God, 
men,  and  angels  ;  there  is  no  saint  so  mean  but  Christ  will  own  him: 
Luke  xii.  8,  '  The  Son  of  man  shall  confess  him/  &c.  Father,  this  is 
one  of  mine.  As  for  his  enemies,  Christ  will  see  execution  done  upon 
them :  '  Slay  them  before  my  face/  Luke  xix.  27.  To  his  friends  he 
will  own  them  publicly,  and  that  they  be  honoured  '  before  the  presence 
of  his  glory/ 


366  AN  EXPOSITION,  WITH  NOTES,  [VflB.  24. 

Well,  then,  see  that  you  be  of  the  number  of  those  whom  Christ 
will  present  to  God.  If  he  hath  '  purified  you  to  himself/  Titus  ii.  14, 
he  will  present  you  to  himself.  If  you  be  set  apart  for  God,  Ps.  iv.  3, 
you  shall  be  brought  to  God.  The  work  is  begun  here  ;  privately  it 
is  done  at  our  deaths,  when  the  soul,  as  soon  as  it  is  out  of  the  body, 
is  conveyed  by  angels  to  Christ,  and  by  Christ  to  God  ;  and  publicly 
and  solemnly  at  the  day  of  his  coming  ;  then  he  presents  the  elect  as  a 
prey  snatched  out  of  the  teeth  of  lions  ;  but  spiritually  the  foundation 
is  laid  when  you  'dedicate  yourselves  to  God,'  Rom.  xii.  1,  and  walk 
so  as  Christ  may  own  you  with  honour  and  credit  in  that  great  day. 
If  you  be  the  scandal  of  his  ordinances,  the  reproach  of  your  profes 
sion,  can  Christ  glory  in  you  then  as  a  sample  of  the  virtue  of  his 
death  ?  Surely  no. 

Obs.  4.  Again  observe,  that  when  Christ  presenteth  the  elect  he  will 
present  them  'faultless/  that  is,  both  in  respect  of  justification  and 
sanctification.  This  was  intended  before  the  world  was:  Eph.  i.  4, 
'  He  hath  chosen  us  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love ; '  but  is  not  accom 
plished  till  then.  Now  we  are  humbled  with  many  infirmities  and  sins, 
but  then  '  presented  holy,  unblamable,  and  unreprovable  in  his 
sight/  Col.  i.  22.  The  work  is  undertaken  by  Christ,  and  he  will 
carry  it  on  till  it  be  complete  :  here  the  wedding  garments  are  making, 
but  then  put  on. 

1.  The  work  must  be  begun  here ;  the  foundation  is  laid  as  soon  as 
we  are  converted  unto  God,  1  Cor.  vi.  11. 

2.  This  work  increaseth  daily  more  and  more,  1  Thes.  v.  23,  24. 
We  are  not  faultless ;  but  Christ  will  not  rest  till  we  be  faultless,  he  is 
sanctifying  further  and  further,  that  we  may  be  blameless  at  his  com 
ing  ;  he  will  pursue  the  work  close  till  it  be  done. 

3.  It  is  so  carried  on  for  the  present  that  our  justification  and  sanc 
tification  may  help  one  another;  the  benefit  of  justification  would  be 
much  lessened  if  our  sanctification  were  complete,  and  our  sanctifica 
tion  is  carried  on  the  more  kindly  because  the  benefit  of  justification 
needeth  so  often  to  be  renewed  and  applied  to  us  ;  if  our  inherent 
righteousness  were  more  perfect,  imputed  righteousness  would  be  less 
set  by.     In  this  great  imperfection  under  which  we  now  are,  we  are 
too  apt  to  fetch  all  our  peace  and  comfort  from  our  own  works,  to  the 
great  neglect  of  Christ  and  his  righteousness ;  therefore  doth  the  Lord 
by  little  and  little  carry  on  the  work  of  grace,  that  by  the  continual 
sense  of  our  defects,  and  the  often  making  use  of  justification,  we  may 
have  the  higher  apprehensions  of  God's  love  in  accepting  us  in  Christ. 
The  relics  of  sin  trouble  us  as  long  as  we  are  in  the  world,  and  so 
the  benefit  is  made  new  to  us,  which  otherwise  would  wax  old  and  out 
of  date ;  and  the  benefit  being  made  new,  increaseth  our  love  to  God, 
Luke  vii.  47,  and  putteth  us  upon  the  study  of  holiness. 

4.  At  the  last  day  all  is  fully  accomplished,  Col.  i.  22.     Well,  then, 
let  us  wait  upon  God  with  encouragement,  and  press  on  to  perfection 
upon  these  hopes.     Surely  we  shall  be  faultless ;  Christ  would  never 
have  given  us  earnest,  2  Cor.  i.  22,  if  he  meant  not  to  stand  to  his 
bargain. 

Obs.  5.  The  next  clause  is  before  the  presence  of  his  glory.    Note 


VER.  25.]  UPON  THE  EPISTLE  OF  JUDE.  367 

thence  that  Christ's  presence  at  the  day  of  judgment  will  be  exceed 
ing  glorious  ;  for  he  will  then  appear  not  only  as  the  Son  of  man,  but 
as  the  Son  of  God,  Mat.  xvi.  27  ;  he  will  then  appear  not  only  as  the 
saviour  but  as  the  judge  of  the  world,  both  for  the  terror  of  the 
wicked,  2  Thes.  i.  8,  and  as  a  pattern  of  that  glory  which  shall  be  put 
upon  the  godly,  Col.  iii.  4,  and  Phil.  iii.  21.  Well,  then,  let  us  not 
despise  Christ,  now  he  lieth  hid  under  the  veil  of  the  gospel,  but  with 
comfort  let  us  expect  his  coming ;  for  when  he  is  glorious  we  shall 
share  with  him,  and  '  appear  also  in  glory.'  And  let  us  not  think  shame 
of  his  service,  whatever  disreputation  the  world  shall  put  upon  it. 

Obs.  6.  The  last  particle  in  the  words  is  that,  with  exceeding  joy. 
From  thence  note  the  day  of  Christ  to  the  godly  is  a  joyful  day. 
When  others  howl,  you  shall  triumph  ;  when  others  are  dejected,  and 
'call  upon  the  mountains  to  cover  them,'  Kev.  vi.  16,  you  shall  'lift 
up  the  head,  for  your  redemption  draweth  nigh,'  Luke  xxi.  28.  Christ 
will  be  glad  to  see  you  whom  he  hath  carried  in  his  heart  from  all 
eternity,  for  whose  sake  he  came  into  the  world  and  died,  and  for  whom 
he  went  back  again  into  heaven,  that  he  might  negotiate  with  God  in 
your  behalf,  and  whom  he  now  cometh  to  receive  unto  himself,  that 
you  may  be  for  ever  there  where  he  is.  And  surely  you  that  have 
received  Christ  into  your  hearts,  and  loved  him  though  unseen,  and 
served  him  though  with  the  loss  and  hazard  of  all,  will  be  glad  to  see 
him  in  all  his  glory  and  royalty,  especially  when  you  shall  hear  him 
calling  upon  you,  '  Come,  ye  blessed  of  my  Father,  enter  into  the  king 
dom  prepared  for  you.'  Oh !  that  we  could  act  over  this  joy  afore- 
hand.  Faith  is  a  bird  that  can  sing  in  winter.  Before  Christ  came 
in  the  flesh  the  patriarchs  got  a  sight  of  him  by  the  eagle-eye  of  faith, 
and  rejoiced  at  the  thought  of  it:  John  via.  56,  '  Your  father  Abraham 
rejoiced  to  see  my  day,  and  he  saw  it  and  was  glad.'  Oh !  surely  our 
hearts  should  be  warmed  with  the  thought  of  that  blessed  day  when 
we  shall  be  able  to  say,  Yonder,  even  there,  is  our  great  Lord  I 

Ver.  25.  To  the  only  ivise  God,  our  Saviour,  be  glory  and  majesty, 
dominion  and  poiver,  noio  and  ever.  Amen. 

The  apostle  in  this  verse  goeth  on  with  that  doxology  which  he  had 
begun  in  the  former.  Here  you  may  take  notice  of — 

1.  The  description  of  the  person  to  whom  the  praise  is  given.     He 
is  described — (1.)  By  his  excellency,  the  only  wise  God  ;  (2.)  By  our 
interest  and  the  benefit  we  receive  by  him,  and  our  Saviour. 

2.  The  ascription  of  praise,  be  glory,  &c.     There  is — 

!!.]  What  is  ascribed,  glory,  majesty,  dominion,  and  power. 
2.J  The  duration,  how  long  he  would  have  this  ascribed,  now  and 
ever. 

[3.]  Manner,  in  what  fashion  it  is  ascribed,  in  the  particle  amen, 
with  which  all  is  sealed  and  closed  up.  This  particle  implieth — (1.) 
Our  confidence  that  it  shall  be  so ;  (2.)  Our  hearty  affection  that  it 
might  be  so.  Love  saith,  Let  it  be,  and  faith,  It  shall  be ;  for  faith  is  a 
prophetic  grace.  In  prayer  it  answereth  itself. 

But  let  us  go  over  these  particulars  more  fully  and  distinctly. 
From  the  description  of  the  person,  to  the  only  wise  God  our  Saviour. 
That  Christ  is  God  we  proved  before  on  ver.  4,  and  that  Christ  is  a 
Saviour,  and  how,  on  the  same  verse.  I  shall  only  now  observe : — 


368  AN  EXPOSITION,  WITH  NOTES,  [VER.  25. 

Obs.  1.  (1.)  That  God  is  wise;  (2.)  That  God  is  only  wise ;  (3.)  That 
Jesus  Christ,  as  Mediator,  hath  a  right  to  this  attribute. 

I  begin  with  the  first,  that  wisdom  is  ascribed  to  God.  God's  wis 
dom  is  a  distinct  notion  from  his  knowledge.  He  doth  not  only  know 
all  things,  but  hath  ordered  and  disposed  them  with  much  counsel. 
The  wisdom  of  God  is  asserted  in  the  word,  Job  ix.  4,  and  xii.  13,  and 
proved  there  by  what  he  hath  bestowed  upon  man  :  '  He  that  teacheth 
man  knowledge,  shall  not  he  know  ? '  Ps.  xciv.  10.  Whatever  man 
hath  from  God,  God  hath  it  in  himself  in  a  more  eminent  degree ; 
and  it  is  also  evidenced  by  the  works  of  God,  as  in  the  works  of  crea 
tion,  providence,  and  the  methods  of  his  graces. 

1.  Much  of  his  wisdom  is  seen  in  creation.  There  his  wisdom  is 
discovered  in  the  excellent  order  of  all  his  works,  Ps.  civ.  24,  1  Cor. 
i.  21.  Their  mutual  correspondence  and  fitness  for  the  several  ends 
and  services  for  which  they  were  appointed.  The  order  of  the  world 
showeth  the  wisdom  of  God,  the  order  of  placing  the  creatures :  see  Prov. 
iii.  19,  20,  '  The  Lord  by  wisdom  hath  founded  the  earth,  by  under 
standing  hath  he  established  the  heavens,  by  his  knowledge  the  depths 
are  broken  up,  and  the  clouds  drop  down  the  dew/  The  earth  is  set 
lowermost  as  the  foundation  of  all  the  rest,  the  sea  pent  up  within  its 
channels,  the  air  above  them  both,  and  the  heavens  higher  than  all, 
the  stars  and  planets  placed  in  the  firmament,  and  the  fishes  in  the  sea. 
The  order  of  making ,  God  proceeding  from  things  imperfect  to  per 
fect  ;  first  the  rude  mass,  then  the  heavens  and  the  vast  earth  and 
glorious  creatures,  but  without  life ;  then  the  herbs  and  plants,  that 
have  life,  but  not  sense  and  motion ;  then  the  brute  creatures,  that  have 
sense  and  motion,  but  not  reason ;  then  man,  with  a  reasonable  soul, 
after  his  own  image.  In  this  order  you  may  observe,  first,  the  dwell 
ing-place  is  appointed,  then  the  food,  then  the  creature  that  feedeth 
upon  it,  the  beasts  upon  the  herbs,  and  man  upon  the  beasts.  The 
Queen  of  Sheba  was  astonished  at  Solomon's  wisdom,  when  she  per 
ceived  the  well-ordering  of  his  family.  Certainly,  if  we  did  observe 
the  order  of  nature,  we  would  stand  wondering  more  at  the  wisdom  of 
God.  Next  observe  the  correspondence  that  is  between  all  the  parts  of 
the  world,  compared  sometimes  to  a  building,  wherefore  God  is  called 
T6^i/tT^9,  an  '  artificial  builder/  Heb.  xi.  10.  In  this  great  house  every 
part  conspireth  to  the  beauty,  service,  and  decency  of  the  whole. 
The  roof  is  heaven ;  and  therefore  the  spheres  are  called  'chambers 
and  storeys  in  the  heavens/  Amos  ix.  6.  The  foundation  is  earth,  Job 
xxxviii.  5,  6.  The  stars  and  glorious  luminaries  are  the  windows, 
the  sea  the  water-course,  &c.  Sometimes  it  is  compared  to  the  frame 
and  structure  of  man's  body  •  Heb.  xi.  3,  '  The  worlds  were  framed/ 
It  is  in  the  original,  /carrj pr icrOai,  set  in  joint,  as  all  the  members  of  the 
body  are  tied  together  by  several  ligaments,  &c.  Sometimes  to  an 
army:  Gen.  ii.  1,  'The  heavens  were  finished,  and  all  the  host  of 
them/  Order  is  necessary  everywhere,  but  especially  in  a  host. 
There  every  one  must  keep  in  his  rank  and  station.  Thus  the  stars 
have  their  courses,  Judges  v.  20,  and  the  clouds  their  courses,  Job 
xxxvii.  12,  yea,  the  grasshoppers  march  in  an  army,  Joelii.  15.  The 
next  thing  that  showeth  the  wisdom  of  God  is  their  fitness  for  use  and 
service.  The  workman's  skill  is  as  much  commended  in  the  use  of 


VER.  25.]  UPON  THE  EPISTLE  OF  JUDE.  369 

an  instrument  as  in  the  making  and  framing  of  it.  The  upper 
heavens  fitted  to  be  the  everlasting  mansion  of  the  saints,  the  middle 
heaven  to  give  us  light  and  heat  and  influence,  the  air,  the  lower 
heaven  for  breath,  the  earth  for  habitation,  the  seas  for  navigation, 
the  herbs  and  plants  for  food  and  medicine,  &c.  Look  upon  the 
bodies  of  living  creatures,  and  tell  me  if  there  be  not  a  wise  God. 
Galen  saith  there  are  six  hundred  muscles  in  the  body  of  man,  and 
every  one  fitted  for  ten  uses ;  so  for  bones,  nerves,  arteries,  and  veins. 
Whosoever  observeth  their  use,  situation,  and  correspondence  of  them, 
cannot  but  fall  into  admiration  of  the  wisdom  of  the  maker,  who  hath 
thus  exactly  framed  all  things  at  first  out  of  nothing,  and  still  out  of 
the  froth  of  the  blood.  The  wisdom  of  men  and  angels  cannot  mend 
the  least  thing  in  a  fly.  The  figure,  colour,  quality,  quantity  of  every 
worm  and  every  flower,  with  what  exactness  is  it  ordered  !  as  if  God 
had  nothing  else  to  do  but  to  bring  forth  such  a  creature  into  the 
world  as  the  product  of  his  infinite  wisdom. 

2.  Providence  ;  God's  wisdom  is  much  seen  in  the  sustentation  and 
governing  of  all  things,  Eph.  i.  11.     He  '  worketh  all  things  according 
to  the  counsel  of  his  will/     Do  but  observe  a  little  how  all  things  are 
put  into  a  subserviency   to  God's  purpose  ;  sometimes  the  smallest 
things  occasion  events  of  the  highest  concernment.     The  occasion  of 
Joseph's  greatness  in  Egypt  was  a  dream  ;  a  lie  cast  him  into  prison, 
and  a  dream  fetched  him  out.     Sometimes  the  most  casual  things  to 
us  are  the  most  necessary  means  to  accomplish  that  which  God  aimeth 
at :  'A  certain  man  drew  a  bow  at  peradventure,  and  smote  the  king 
of  Israel  between  the  joints  of  the  harness,'  1  Kings  xxii.  34.     Con 
tingencies  to  us  are  infallible  events  as  to   the   purposes   of   God. 
Voluntary  things  that  depend  upon  the  will  of  man,  fall  under  the 
ordination  of  the  will  of  God  ;  there  is  more  wisdom  shown  in  ruling 
a  skittish  horse  than  in  rolling  a  stone  or  dead  thing.     God  showeth 
his  wisdom  in  guiding  the  courses  of  the  stars,  but  much  more  in  dis 
posing  the  heart  of  man,  Prov.  xxi.  1.     There  is  nothing  so  confused 
but  if  you  look  upon  it  in  its  result  and  final  tendency,  there  is  beauty 
and  order  in  it ;  the  tumults  of  the  world,  the  prosperity  of  the  wicked, 
carnal  men  think  them  the  disgrace  and  blemish  of  providence,  whereas 
they  are  the  ornament  of  it :  Ps.  xcii.  5,  '  Lord,  how  glorious  are  thy 
works  !  thy  thoughts  are  very  deep.'     Man  is  discontented  because  he 
cannot  fathom  the  deep  thoughts  of  providence.     Nothing  so  opposite, 
so  bad,  but  God  can  bring  good  out  of  it ;  the  sins  of  men  set  forth 
the  beauty  of  providence,  as  shadows  and  black  lines  in  a  picture  set 
it  off  the  more  ;  see  Acts  iv.  28,  and  Job  v.  12,  13.     Christ  hath  been 
beholden  to  his  enemies  as  much  as  to  his  friends  ;  their  potent  opposi 
tion  hath  occasioned  the  further  increase  of  his  kingdom. 

3.  In  the  methods  of  his  grace  ;  so  I  call  all  the  transactions  of  God 
about  the  salvation  of  sinners  from  first  to  last ;  the  rejection  of  the 
Jews,  and  calling  of  the  Gentiles  :  Kom.  xi.  33,  '  Oh  !  the  depth  of  the 
riches  of  the  wisdom  and  knowledge  of  God  ; '  the  various  dispensations 
used  in  the  church,  before  the  law,  under  the  law,  and  time  of  the  gospel, 
these  are  called  TroKwrroUCkos  cro^ta,  the  '  manifold  wisdom  of  God/ 
Eph.  iii.  10.     Redemption  by  Christ,  the  great  plots  of  heaven,  called 
the  '  hidden  wisdom  of  God  in  a  mystery/  and  '  without  controversy 

VOL.  v.  2  A 


370  AN  EXPOSITION,  WITH  NOTES,  [VER.  25. 

a  great  mystery/  1  Tim.  iii.  16 ;  that  which  c  angels  desire  to  pry 
into ; '  God's  masterpiece,  wherein  all  things  by  a  rare  contrivance 
are  ordered  for  God's  glory  and  man's  good, — the  wonder  of  it  will 
take  up  our  hearts  to  all  eternity ;  to  see  the  ruins  of  the  fall  so 
exactly  repaired,  the  glory  of  God  salved,  the  comfort  of  man  provided 
for.  *fl,  /3tt#o? — oh  !  the  depths  of  this  glorious  mystery. 

Again,  the  various  acts  of  love  whereby  God  subdueth  sinners  to 
himself  ;  this  taking  sinners  in  their  month,  and  disposing  of  un- 
thought-of  circumstances  and  passages  of  providence  in  order  to  their 
conversion.  Once  more,  the  overruling  of  all  events  to  further  the 
eternal  blessedness  of  the  saints,  Eom.  viii,  28.  In  all  these  I  have 
foreborne  particular  illustrations,  that  the  discourse  may  not  swell  up 
into  too  great  a  bulk. 

Now,  whosoever  shall  seriously  consider  these  things,  will  certainly 
conclude  God  is  wise.  But  further,  consider  the  usual  concomitants 
of  God's  wisdom,  and  then  we  may  come  to  make  some  use  of  this 
meditation. 

Wisdom  in  God  is  accompanied  with  immaculate  holiness  and  in 
finite  power.  In  the  devils  there  is  great  cunning,  great  power,  and 
much  wickedness ;  in  man  there  is  much  shame,  little  power,  and  less 
wisdom.  God's  power  and  wisdom  are  often  counted l  in  the  expres 
sions  of  scripture :  Job  ix.  4,  *  He  is  wise  in  heart,  and  mighty  in 
power ; '  so  Job  xxxvi.  5,  '  He  is  mighty  in  strength  and  wisdom/  the 
two  formidable  properties  in  an  adversary,2  and  the  desirable  pro 
perties  in  a  friend ;  so  see  1  Cor.  i.  25.  Again,  it  is  joined  with  holiness ; 
he  is  most  wise,  and  most  holy,  '  glorious  in  holiness/  and  rich  in 
wisdom. 

Use  1.  Well,  then,  let  us  often  admire  the  wisdom  of  God ;  look 
up  to  the  heavens,  and  what  do  you  find  there  ?  The  work  of  a  wise 
God,  Jer.  x.  12.  Look  to  the  structure  of  all  things  round  about  you, 
and  what  offereth  itself  to  your  thoughts  ?  (  By  his  wisdom  he  hath 
established  the  world.'  Look  within  you,  and  you  cannot  choose  but 
say,  '  0  God  !  I  will  praise  thee,  for  I  am  fearfully  and  wonderfully 
made/  Ps.  cxxxix.  14.  Look  into  the  scriptures,  and  consider  the 
stupendous  mysteries  that  are  revealed  there  ;  of  the  Trinity  in  unity, 
God  manifested  in  our  flesh,  a  virgin  conceiving,  Christ  dying  ;  and 
can  you  hold  from  crying  out,  '  Oh !  the  depth  of  the  riches,  both  of  the 
wisdom  and  knowledge  of  God  ! '  Kom.  xi.  33.  View  these  things 
again  and  again ;  we  cannot  take  up  all  of  God  in  one  or  many  or  all 
our  meditations. 

Use  2.  Let  not  it  be  a  bare  speculation,  but  improve  it.  (1.)  To 
quicken  you  to  prayer  ;  where  should  we  go  for  wisdom  when  we  need 
it,  but  to  the  wise  God?  See  Job  xxviii.  12,  James  i.  5,  Job.  xxxii.  9. 
Solomon  asked  wisdom  and  had  it.  (2.)  Improve  it  to  thanks,  when 
you  are  able  to  discern  your  way  and  your  work,  Prov.  ii.  6.  (3.) 
Improve  it  to  waiting :  Isa.  xxx.  18, '  He  is  a  God  of  judgment ;  blessed 
are  all  they  that  wait  for  him/  When  things  grow  cross,  let  the  wise 
God  alone  till  you  see  the  end  of  his  work ;  will  you  be  his  counsellor, 
and  teach  him  how  to  manage  his  affairs  ?  '  He  knoweth  how  to 
deliver  the  godly/  &c.,  2  Peter  ii.  9.  (4.)  Improve  it  to  patience  and 

1  Qu.  '  united  '  ? — ED.  2  '  Dolus  an  virtus  quis  in  hoste  requirit.' 


VER.  25.]  UPON  THE  EPISTLE  OF  JUDE.  371 

contentation  ;  the  wise  God  knoweth  how  to  make  use  of  thee  in  every 
condition  ;  wherever  thou  art,  say,  I  am  there  where  God  hath  set  me. 
God  knoweth  what  is  better  for  me  than  I  do  myself.  He  that  hath 
put  all  things  in  their  places  hath  put  me  in  this  place,  and  here  I 
will  glorify  him,  1  Cor.  xii.  20.  Every  cross  is  chosen  and  elected  as 
well  as  your  persons.  There  are  '  secrets  of  wisdom '  in  providence, 
that  are  not  always  to  be  found  in  the  surface  and  outside  of  it,  Job 
xi.  6.  Though  it  appear  in  a  way  of  rigour,  yet  God  may  have  a 
design  in  it  of  mercy  to  me  and  glory  to  himself. 

Obs.  2.  The  next  point  is,  that  God  is  only  wise :  see  the  same  ex 
pression,  1  Tim.  i.  17,  and  Kom.  xvi.  27.  Why,  you  will  say,  this  is 
a  communicable  attribute ;  God  hath  endowed  man  with  a  spirit  of 
wisdom,  and  human  prudence  is  an  emblem  and  resemblance  of  divine 
providence,  how  then  is  God  only  wise  ?  I  answer — Wisdom  in  God  is 
in  such  an  infiniteness  and  excess  that  wisdom  in  man  is  but  folly  in 
comparison  of  it :  there  is  none  wise  as  he,  there  is  none  wise  but  from 
him ;  in  short,  God  in  three  respects  is  only  wise : — 

1.  Originally  and  independently  wise,  not  by  communication  from 
another,  but  of  himself.     Our  wisdom  is  but  a  ray  communicated  from 
'  the  father  of  lights,'  James  i.  17,  a  drop  from  the  ocean,  a  beam 
from  the  sun ;  the  whole  knowledge  of  the  angels  is  but  a  spark  of 
this  light. 

2.  God  is  essentially  wise,  and  so  only  wise.     Do  not  understand 
God  to  be  wise  as  if  wisdom  had  made  him  wise,  as  it  happeneth 
among  the  creatures  ;  in  them  wisdom  is  a  separable  quality,  distinct 
from  their  essence.     Now  God's  wisdom  is  himself,  and  himself  is  his 
wisdom.     The  perfections  of  the  creature  are  like  the  gilding  which 
may  be  laid  on  upon  vessels  of  wood  or  stone,  the  matter  is  one  thing 
and  the  varnish  or  ornament  is  another ;  but  the  perfections  of  God 
are  like  a  vessel  made  of  pure  beaten  gold,  where  the  matter  and  the 
splendour  or  adorning  is  the  same. 

3.  God  is  infinitely  wise,  and  so  only  wise.     As  the  candle  giveth  no 
light  when  the  sun  shineth,  our  wisdom  is  bounded  within  narrow 
limits,  and  extendeth  but  to  a  few  things,  but  God's  to  all  things. 
We  count  them  fools  that  can  only  manage  petty  matters,  buy  and 
sell  and  keep  out  of  harm's  way.     Such  fools  are  all  creatures  to  God, 
whose  wisdom  is  unlimited  and  incomprehensible.  They  that  can  manage 
a  small  commonwealth  with  advice  and  counsel  are  cried  up  for  wise 
men ;  but  now  God  manageth  the  affairs  of  the  whole  world,  both 
visible  and  invisible.     He  careth  for  all  things,  from  the  ant  to  the 
angels,  nothing  so  small  as  to  escape  his  knowledge,  nothing  so  great 
as  to  burden  his  mind.     The  sun  doth  with  the  same  easiness  shine 
upon  the  whole  world  as  upon  one  field,  so  doth  God  manage  the 
government  of  the  whole  world  as  of  one  person  or  creature.     Our 
wisdom  is  gotten  by  learning,  but '  who  hath  directed  the  Spirit  of  the 
Lord?'  Isa.  xl.  13.     Our  wisdom  is  bettered  by  experience,  therefore 
old  men  are  most  prudent ;  but  God's  wisdom  is  incapable  of  increase, 
as  being  in  an  infinite  fulness.     We  are  often  deceived.     Men  of  the 
greatest  sagacity  and  cunning  fail  in  their  plots  and  enterprises,  and 
so  their  '  wisdom  is  turned  into  folly ; '  but  it  is  not  so  with  God,  *  his 
counsel  shall  stand,'  Ps.  xxxiii.  11.     There  can  no  difficulty  occur  but 


372  AN  EXPOSITION,  WITH  NOTES,  [VER.  25. 

what  is  foreseen.  He  goeth  not  upon  probability  and  conjecture,  but 
certain  foreknowledge.  Man  can  attend  but  upon  one  care  at  once ; 
various  thoughts  scatter  the  mind,  and  weaken  it ;  but  God  in  one 
moment  of  understanding  seeth  all  things,  and  wisely  disposeth  of  all 
things.  God's  wisdom  doth  not  deliberate  with  hesitancy,  or  consult 
with  doubt ;  his  thoughts  are  simple,  and  not  successive,  and  in  the 
way  of  discourse.  Thus  you  see  what  good  reason  there  is  why  God 
should  be  said  to  be  only  wise. 

Well,  then,  let  not  the  creature  seem  wiser  than  God,  and  cavil  at 
what  he  hath  revealed,  because  we  understand  it  not.  We  cannot 
know  the  nature  of  an  ant,  we  are  puzzled  in  the  least  creature ;  no 
wonder,  then,  if  human  reason  grow  giddy  when  it  pryeth  into  the 
depths  of  God.  There  should  be  vTraKorj  Tr/o-reo)?,  '  the  obedience  of 
faith,'  to  all  that  is  revealed;  and  divine  truth,  like  pills,  must  be 
swallowed  rather  than  chewed,  received  upon  God's  single  authority, 
when  we  see  no  reason  for  them,  for  God  is  '  only  wise.'  Again,  when 
you  think  of  the  perfections  of  God,  you  must  raise  your  thoughts 
above  the  law  and  manner  of  all  created  beings. 

Obs.  3.  The  next  point  is,  that  Christ  Jesus  our  Saviour  is  worthy 
to  be  accounted  the  only  wise  God.  Christ  is  wise  as  he  is  God,  and 
as  he  is  man. 

1.  As  he  is  God,  so  he  is  called  '  the  wisdom  of  the  Father,'  1  Cor. 
i.  24,  and  represented  to  the  ancient  church  under  this  title  ;  as  Prov. 
i.  20,  and  Prov.  viii.,  per  totum.     Wisdom  is  there  spoken  of  as  a  per 
son,  and  the  descriptions  there  used  are  proper  to  Jesus  Christ.     Some 
suppose  the  heathens  had  some  traditional  knowledge  of  this  mystery 
and  appellation ;  for  as  Christ,  the  wisdom  of  the  Father,  was  eter 
nally  and  ineffectably  begotten  in  the  divine  essence,  so  they  wor 
shipped  a  goddess,  whom  they  called  the  goddess  of  wisdom,  and 
feigned  that  she  was  begotten  by  Jupiter,  of  his  own  brain,  and  they 
called  her  "AQyvrj,  which  word  is  much  like  in  sound  with  the  Hebrew 
word,  Adonai,  Lord, 

2.  As  he  is  man,  he  received  the  habits  of  all  created  knowledge  and 
wisdom,  as  all  other  graces,  without  measure,  John  iii. ;  and  so  it  is 
said,  Col.  ii.  3, '  In  him  are  hid  all  the  treasures  of  wisdom  and  know 
ledge.'     Well,  then,  since  Christ  hath  brought  down  wisdom  to  us  in 
our  own  nature,  let  us  be  more  studious  to  get  it  into  our  hearts.     As 
Mediator,  he  is  fitted  to  make  us  wise  to  salvation,  and  appointed  by 
God  to  be  wisdom  to  us,  1  Cor.  i.  30. 

Obs.  4.  Once  more  note,  from  the  other  title  that  is  here  given  to 
Christ,  our  Saviour.  Those  that  have  had  any  benefit  by  Christ  will 
be  very  much  affected  with  his  praise.  There  is  a  double  ground  of 
exalting  Christ— a  sight  of  his  excellency,  and  a  sense  of  his  benefits  ; 
and  there  is  a  double  notion  by  which  our  honouring  of  Christ  is  set 
forth — praise  and  blessing.  Praise  hath  respect  to  his  excellency,  and 
blessing  to  his  benefits,  Eph.  i.  3.  We  may  praise  a  man  for  his 
worth,  though  we  have  no  benefit  by  him ;  and  so  we  are  bound  to 
praise  God  for  the  excellency  of  his  nature,  though  he  had  never  done 
us  good.  But  now,  when  he  is  '  our  God  and  our  Saviour/  and  hath 
showed  us  so  much  of  his  goodness  and  mercy  in  Christ,  we  should  be 
ever  praising  him :  Phil.  iv.  20,  '  Now  unto  God  and  our  Father  be 


VER.  25.]  UPON  THE  EPISTLE  OF  JUDE.  373 

glory  for  ever  and  ever.  Amen/  Glory  is  due  to  him  as  God,  much 
more  as  our  Father.  His  worth  and  excellency,  though  he  were  a 
stranger  to  us,  doth  deserve  an  acknowledgment ;  but  when  we  consi 
der  what  he  is  to  us,  and  what  he  hath  done  for  us,  then  we  can  hold 
no  longer,  the  heart  being  affected  with  a  sense  of  his  kindness,  breaketh 
out, '  To  our  Father,  to  our  Saviour/  be  glory  for  ever  and  ever.  Well, 
then,  consider  the  Lord's  excellences  more,  and  observe  his  benefits, 
and  work  them  upon  the  heart  till  you  be  filled  with  a  deep  sense  of 
his  love,  and  find  such  an  impulsion  in  your  spirits  as  you  cannot  hold 
from  breaking  out  into  his  praise. 

Obs.  5.  I  come  now  from  the  description  to  the  ascription,  to  him  "be 
c/lory,  &c.  Can  we  bestow  anything  upon  God  ?  or  wish  any  real 
worth  and  excellency  to  be  superadded  to  him  ?  I  answer — No.  The 
meaning  is,  that  those  which  are  in  God  already  may  be : — 

1.  More  sensibly  manifested  :  Isa.  Ixiv.  2,  '  Make  thy  name  known 
among  the  nations.'     It  is  a  great  satisfaction  to  God's  people  when 
anything  of  God  is  discovered ;  they  value  it  above  their  own  benefit 
and  safety ;  see  Ps.  cxv.  1.     They  prefer  the  glory  of  mercy  and  truth 
before  their  deliverance. 

2.  More  seriously  and  frequently  acknowledged.  It  is  a  great  pleasure 
to  the  saints  to  see  others  praise  God :  Ps.  cvii.  8,  *  Oh !  that  men 
would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works 
to  the  children  of  men/ 

3.  More  deeply  esteemed,  that  God  may  be  more  in  request,  more 
in  the  hearts  of  men  and  angels.     God's  children  do  not  count  it  enough 
that  God  is  glorified  by  themselves,  but  they  desire  also  that  God  may 
be  glorified  by  others.     As  fire  turneth  all  things  near  it  into  its  own 
nature,  so  is  grace  diffusive.     Good  men  are  loath  to  go  to  heaven 
alone,  they  would  travel  thither  by  troops  and  in  company. 

But  let  us  more  particularly  take  a  view  of  this  ascription  ,  and  so 
first  what  is  ascribed,  glory,  majesty,  dominion,  and  power.  Let  us 
open  these  words.  Glory  is  clara  cum  laude  notitia,  excellency  dis 
covered  with  praise  and  approbation,  and  noteth  that  high  honour  and 
esteem  that  is  due  to  Christ.  Majesty  is  the  next  word,  which  im- 
plieth  such  greatness  and  excellency  as  maketh  one  honoured  and  pre 
ferred  above  all,  therefore  a  style  usually  given  to  kings  ;  but  to  none  so 
due  as  unto  Christ,  who  is  '  King  of  kings,  and  Lord  of  lords/  The 
third  term  is  dominion,  which  implieth  the  sovereignty  of  Christ  over 
all  things,  especially  over  the  people  whom  he  hath  purchased  with  his 
blood.  The  last  word  is  power,  which  signifieth  that  all- sufficiency  in 
God,  whereby  he  is  able  to  do  all  things  according  to  the  good  pleasure 
of  his  will. 

From  hence  observe: — 

Obs.  6.  A  gracious  heart  hath  such  a  sense  of  God's  worth  and  per 
fection,  that  it  would  have  all  things  that  are  honourable  and  glorious 
ascribed  to  him ;  therefore  are  divers  words  here  used.  When  we  have 
done  our  utmost  we  come  short ;  for  God's  name  is  '  exalted  above  all 
blessing,  and  above  all  praise/  Neh.  ix.  5.  Yet  it  is  good  to  do  as 
much  as  we  can.  Love  to  God  will  not  be  satisfied  with  a  little  praise: 
'I  will  praise  him  yet  more  and  more/  Love  enlargeth  the  heart 
towards  God.  If  there  be  anything  more  excellent  he  shall  have  it. 


374  AN  EXPOSITION,  WITH  NOTES,  [YER.  25. 

Well,  then,  it  is  a  sign  of  a  dead  heart  to  be  a  niggard  in  praises,  to 
be  sparing,  careless,  or  cold  this  way. 

Obs.  7.  When  we  think  of  God,  it  is  a  relief  to  the  soul  to  consider 
of  his  glory,  majesty,  dominion,  and  power ;  for  this  is  that  which  the 
apostle  would  have  to  be  manifested,  acknowledged,  and  esteemed  in 
God,  as  the  ground  of  our  respect  to  him.  It  encourageth  us  in  our 
service.  We  need  not  think  shame  of  his  service,  to  whom  glory,  and 
power,  and  majesty,  and  dominion  belongeth.  It  hearteneth  us  against 
dangers.  Surely  the  great  and  glorious  God  will  bear  us  out  in  his 
work.  It  increaseth  our  awe  and  reverence.  Shall  we  serve  God  in 
such  slight  fashion  as  we  would  not  serve  the  governor  ?  Mai.  i.  8.  It 
is  a  lessening  of  God's  majesty.  You  do  not  treat  him  as  a  *  great 
and  glorious  potentate/  Mai.  i.  14.  It  inviteth  our  prayers.  To 
whom  should  we  go  in  our  necessities  but  to  him  that  hath  dominion 
over  all  things,  and  power  to  dispose  of  them  for  the  glory  of  his 
majesty?  It  increaseth  our  dependence.  God  is  glorious,  and  will 
maintain  the  honour  of  his  name,  and  truth  of  his  promises.  When 
we  are  daunted  by  earthly  potentates,  it  is  a  relief  to  think  of  the 
majesty  of  God,  in  comparison  of  which  all  earthly  grandeur  is  but 
the  dream  of  a  shadow.  Again,  God,  that  hath  a  sovereignty  over  all 
things,  and  such  an  almighty  power  to  back  it,  will  not  be  wanting  to 
do  that  which  shall  make  for  his  glory. 

Obs.  8.  The  next  consideration  in  this  ascription  is  the  duration,  now 
and  ever.  Thence  note  : — The  saints  have  such  large  desires  for  God's 
glory,  that  they  would  have  him  glorified  everlastingly,  and  without 
ceasing.  They  desire  the  present  age  may  not  only  glorify  God,  but 
the  future.  When  they  are  dead  and  gone  the  Lord  remaineth  ;  and 
they  would  not  have  him  remain  without  honour.  They  do  not  take 
death  so  bitterly,  if  there  be  any  hopes  that  God  will  have  a  people  to 
praise  him.  And  their  great  comfort  now  is  the  expectation  of  a 
*  great  congregation,'  gathered  from  the  four  winds,  united  to  Christ, 
presented  to  God,  that  they  may  remain  with  him,  and  glorify  him  for 
evermore.  It  is  the  comfort  of  their  hearts  to  see  this  congregation  a- 
making  up  every  day,  that  there  are  saints  and  angels  to  praise  God, 
whilst  others  grieve  and  dishonour  him.  They  prize  their  own  salva 
tion  upon  this  ground,  that  they  shall  live  for  ever  to  glorify  God 
for  ever :  see  Eph.  iii.  21 ;  Ps.  xli.  1 3,  and  cvi.  48.  Now  this  they  do, 
partly  from  their  love  to  God's  glory,  which  they  prize  above  their 
own  salvation,  Eom.  ix.  3  ;  partly  in  thankfulness  to  God  for  his  ever 
lasting  love  to  them.  God  is  from  everlasting  to  everlasting,  and  his 
love  is  from  everlasting  to  everlasting,  Ps.  ciii.  17.  He  was  their  God, 
and  will  be  their  God  for  ever  and  ever,  and  therefore  they  purpose 
to  be  his  people,  and  to  praise  him  for  ever  and  ever.  Well,  then,  get 
these  large  desires  for  God's  glory,  that  he  may  be  honoured  in  all 
ages,  and  in  all  places,  Ps.  cxiii.  2,  3.  What  have  ye  done  in  a  ten 
dency  hereunto,  that  posterity  may  praise  God  ?  Do  you  labour  to 
promote  the  knowledge  of  Christ,  and  the  succession  of  churches,  all 
the  ways  that  you  can  ?  Zeal  in  your  place  is  a  good  argument  that 
you  are  well-affected  in  this  kind.  As  a  master  of  a  family,  hast  thou 
taken  care  to  keep  religion  alive  among  thy  children  when  thou  art 


VER.  25.]  UPON  THE  EPISTLE  OF  JUDE.  375 

dead  and  gone?  Gen.  xviii.  19.  As  a  merchant,  hast  thou  promoted 
religion  with  thy  traffic  ?  Deut.  xxxiii.  18,  19.  As  a  magistrate, 
dost  thou  take  care  to  secure  the  interest  of  Christ  to  posterity,  that 
the  succession  of  churches  may  not  be  cut  off  ?  Ministers,  have  you 
been  witnesses  for  God  to  the  present  age,  and  behaved  yourselves  as 
trustees  for  the  next  age?  have  you  taken  care  that  God  may  be 
honoured  then?  that  we  do  not  transmit  prejudices  against  the  ways 
of  God,  and  corruptions  in  doctrine  and  worship  to  posterity  ?  Oh  ! 
where  is  this  affection,  this  wishing,  '  To  him  be  glory,  now  and 
ever  ? ' 

The  last  thing  in  this  inscription  is  the  particle,  amen,  which  is 
signaculum  fidei  et  votum  desiderii  nostri ;  it  signifieth  a  hearty 
consent  to  God's  promise,  and  a  steady  belief  that  it  will  continue  to 
all  generations.  This  word  is  often  put  at  the  end  of  prayers  and 
doxologies  in  scripture ;  see  Kev.  v.  13,  14,  Kom.  xvi.  27,  Phil.  iv.  20, 
&c. ;  and  sometimes  it  is  doubled  for  the  greater  vehemency,  Ps.  li.  13, 
Ixxii.  19,  Ixxxix.  52 ;  and  it  seemeth  by  that  passage  of  the  apostle 
that  anciently  it  was  audibly  pronounced  by  the  people  in  public 
assemblies  at  the  conclusion  of  prayers,  1  Cor.  xiv.  16,  and  since  that 
Jerome  telleth  us  that  amen  ecclesice  instar  tonitru  reboabat — that 
the  amen  was  so  heartily  sounded  out  by  the  church,  that  it  seemed 
like  a  crack  of  thunder. 

Obs.  9.  Certainly  it  is  good  to  conclude  holy  exercises  with  some 
vigour  and  warmth.  Natural  motion  is  swifter  in  the  end  and  close  ; 
so  should  our  spiritual  affections  be  more  vehement  as  we  draw  to  a 
conclusion,  and  when  the  prayer  is  done,  put  out  the  efficacy  of  our 
faith  and  holy  desires  in  a  strong  Amen,  that  it  may  be  to  you  accord 
ing  to  the  requests  of  your  hearts,  and  you  may  come  away  from  the 
throne  of  grace  as  those  that  have  had  some  feeling  of  God's  love  in 
your  consciences,  and  are  persuaded  that  he  will  accept  you,  and  do 
you  good  in  Jesus  Christ. 

Obs.  10.  Again  observe,  there  should  be  an  amen  to  our  praises  as 
well  as  to  our  prayers,  that  we  may  express  our  zeal  and  affection  to 
God's  glory  as  well  as  to  our  own  profit.  Many  with  the  lepers  will 
say  amen  to  '  Jesus,  master,  have  mercy  upon  us ;'  but  we  are  not 
as  ready  to  say  amen  to  this,  '  To  whom  be  glory,'  <fcc.  Our  hallelujahs 
should  sound  as  loud  as  our  supplications,  and  we  should  as  heartily 
consent  to  God's  praises  as  to  our  own  requests. 

Obs.  11.  Lastly,  in  desiring  the  glory  of  God  to  all  ages,  we  should 
express  both  our  faith  and  love — faith  in  determining  that  it  shall  be, 
and  love  in  desiring  that  it  may  be  so  with  all  our  hearts.  Both  are 
implied  in  the  word  amen ;  it  will  be  so  whatever  changes  happen  in 
the  world.  God  will  be  glorious.  The  scene  is  often  shifted,  and 
furnished  with  new  actors,  but  still  God  hath  those  that  praise  him, 
and  will  have  to  all  eternity.  Well,  then,  let  your  faith  subscribe, 
and  put  to  its  seal,  To  the  glory  of  God  in  Christ ;  and  let  earnest 
love  interpose :  Lord,  let  it  be  so  ;  yea,  Lord,  let  it  be  so.  Heartily 
desire  it,  and  with  the  whole  strength  of  your  souls ;  set  to  your 
seals  without  fear,  it  is  a  request  that  cannot  miscarry,  and  follow 
it  with  your  hearty  acclamations.  The  world  shall  continue  no  longer 


376  AN  EXPOSITION,  WITH  NOTES.  [VER.  25. 

when  God  shall  have  no  more  glory  by  it.  Here  you  may  be  sure  you 
pray  according  to  God's  will,  and  therefore  may  take  it  for  granted  ; 
only  follow  it  earnestly ;  say,  Lord,  whatever  become  of  us  and  our 
matters,  yet  let  thy  name  be  glorified :  Amen,  Lord,  let  it  be  even  so. 
Now  '  Blessed  be  his  glorious  name  for  ever,  and  let  the  whole  earth 
be  filled  with  his  glory :  amen,  and  amen/  Ps.  Ixxii.  19. 


MEAT  OUT  OF  THE  EATER; 

OB, 

HOPES  OF  UNITY  IN  AND  BY  DIVIDED  AND  DISTRACTED 

TIMES: 

DISCOVERED  IN  A  SERMON  PREACHED  BEFORE  THE  HONOURABLE 

HOUSE  OF  COMMONS,  AT  MARGARET'S,  WESTMINSTER, 

ON  THEIR  SOLEMN  DAY  OF  FAST,  JUNE  30,  1647. 


THE   EPISTLE  DEDICATORY. 


To  the  Honourable  HOUSE  of  COMMONS  assembled  in  Parliament. 

THAT  which  was  preached  by  your  command  is  now  published.  When 
the  great  voice  saith,  Come  up  hither,  it  is  an  evil  modesty  to  hide 
among  the  stuff.  In  these  busy  times  they  are  happy  to  whom  God 
hath  vouchsafed  the  shelter  of  an  obscure  privacy  ;  yet,  upon  a  call,  we 
should  not  consult  with  our  own  ease  and  quiet.  The  times  are 
violent  and  blasting,  and  this  poor  endeavour  is  likely  to  undergo 
several  misconstructions;  but,  I  thank  God,  lam  learning  to  pass  through 
good  report  and  evil  report,  2  Cor.  vi.  8,  and  to  disvalue  censure  when 
it  seizeth  upon  me  in  the  way  of  duty.  I  have  dealt  freely  and  im 
partially  against  the  miscarriages  of  both  parties,  and,  happily,1  my 
liberty  may  displease  some  ;  others  may  look  upon  the  things  offered 
here  as  too  low  and  trivial,  and  not  weighty  enough  to  reach  the  end 
of  the  design.  Let  them  remember  the  intent  of  these  proposals  is 
only  to  engage  to  a  further  consultation  about  the  matter.  The 
entire  discourse  were  fitter  for  a  treatise  than  a  sermon;  and  yet 
something  is  offered  which,  by  the  blessing  of  God,  may  be  serviceable 
to  reduce  men  from  their  violences  and  extremities  to  some  better 
temper  and  moderation.  Some  possibly  may  dislike  the  whole  design ; 
spirits  now  are  very  keen  and  exasperated  ;  men  think  it  will  be  a  cool 
ing  of  their  zeal  if  we  should  a  little  take  off  their  edge  and  sharp 
ness  :  fire  will  not  be  quenched  without  hissing.  To  these  I  shall  only 
profess,  that  if  I  know  mine  heart,  I  abhor  all  such  moderation  and 
compliances  as  will  not  stand  with  Christian  zeal,  and  may  disadvan 
tage  truth  and  religion  :  whatever  become  of  my  own  party,  I  would 
be  faithful  and  true  to  that  interest.  I  know  that  as  it  is  hard  to  be 
moderate  without  danger,  so  also  without  sin.  Men  of  middle  interests 
do  always  displease  men,  and  they  should  be  careful  they  do  not  dis 
please  God.  There  are  many  counterfeits  of  Christian  moderation  ;  a 
cold,  or,  at  best,  a  tepid  indifferency,  lukewarm  Christians  may  easily 
middle  it.  Carnally-wise  neutrality  ;  it  is  no  wonder  to  see  men  that 
observe  the  times  neither  hot  nor  cold.  A  doubtful  uncertainty;  St^u^ot 
are  a^arao-raTOi,  double-minded  men  are  unstable,  James  i.  8,  and  their 
compliance  is  promiscuously  dispensed.  Some  possibly  may  have  so 

1  That  is,  ''haply."— Ed. 


380  THE  EPISTLE  DEDICATORY. 

much  of  child  and  self  in  them  as  to  mind  church-peace  only  as  a 
taking  theme,  and  speak  for  it  rather  from  their  brain  than  their  heart ; 
others  may  (like  him  in  Daniel)  deal  deceitfully,  and  press  a  league 
that  they  may  become  strong  with  a  small  people,  mind  moderation 
for  their  own  advantage  ;  some,  out  of  a  desire  of  their  carnal  ease  and 
quiet,  may  be  against  stirs.  I  foresaw  these  rocks,  desired  grace  to 
avoid  them  ;  therefore  I  hope  nothing  will  be  found  here  to  occasion 
any  such  prejudice  and  suspicion  against  this  endeavour.  However  it 
speedeth  abroad,  you  were  pleased  to  honour  it  with  acceptance,  and 
to  do  something  upon  it,  which  I  hope  you  will  revive  again  when  it 
shall  comport  with  the  times.  I  shall  desire  God  to  guide  you  in  that 
and  other  your  great  affairs.  The  Wonderful  Counsellor  be  with  you 
in  all  your  straits,  make  you  understanding  men  of  the  season,  careful 
to  apply  apt  remedies  to  the  distempers  of  it. 

So  prayeth  your  meanest  servant  in  the  Lord's  work, 

THOMAS  MANTON. 


MEAT  OUT  OF  THE  EATER. 


In  that  day  there  shall  be  one  Lord,  and  his  name  one. — 
ZECH.  XIV.  9,  latter  part. 

THE  whole  chapter,  but  chiefly  the  context  immediately  preceding,  is 
spent  in  the  description  of  a  wonderful  day,  which,  ver.  7,  is  said 
to  be  one  day ;  that  is,  one  entire  period  and  joint  of  providence ; 
for,  in  the  manner  of  prophetical  speech,  days  are  many  times  put 
for  years,  or  most  usually  for  such  whole  entire  dispensations  and 
periods  of  providence  as  continue  without  interruption  and  eminent 
alteration,  though  perhaps  for  many  years  ;  for  a  day,  being  the  natural 
distinction  of  time  (those  of  years,  hours,  and  months  are  artificial) 
most  observed  and  used  by  the  Hebrews  in  their  computes,  and  that 
only  space  of  time  which  continueth  without  visible  alteration,  is  very 
properly  used  in  this  case.  Thus  why  day.  But  then,  ver.  9,  it  is  called 
'  the  day  of  the  Lord  ;'  it  is  called  so  because  of  the  glorious  appear 
ances  of  Christ  in  his  power  and  sovereignty,  and  because,  I  suppose, 
the  evening  of  the  day  here  spoken  of  will  end  with  the  coming  of  the 
Lord,  and  all  his  saints  with  him,  in  glory  to  judge  the  world.  This 
day  is  described,  ver.  6,  7  : — 

1.  By  its  beginning  and  progress. 

2.  By  its  end  and  close. 

1.  Its  beginning  and  progress  for  a  long  while  is  dubiously  inter 
changeable  :  '  The  light  shall  neither  be  clear  nor  dark;  it  shall  be 
neither  day  nor  night ;'  that  is,  there  shall  be  a  sad  conflict  between 
truth  and  error,  misery  and  happiness  (for  they  are  often  expressed  by 
light  and  darkness  in  scripture),  and  such  a  mutual  vicissitude  and 
alternate  succession  of  each  to  other,  that  a  man  cannot  tell  which 
shall  have  the  upper  hand.    All  the  comfort  is,  this  day  is  '  known  to 
the  Lord ;'  that  is,  cometh  by  his  appointment,  and  hath  a  special 
mark  and  seal  of  providence  upon  it ;  and  but  one  day,  a  providence  of 
the  shortest  size,  sad  and  short,  an  uncertain  day,  a  day  known  to  the 
Lord— and  but  one  day. 

2.  For  the  evening  and  close  of  it,  it  is  said,  '  in  the  evening  it 
shall  be  light ;'  that  is,  peaceably  glorious :  truth  shall  gain  upon  error, 
happiness  upon  misery,  and  all  former  distractions  and  miseries  shall 
be  hushed  and  gone,  for  it  is  light  as  comfortable  and  as  much  day  as 


382  MEAT  OUT  OF  THE  EATER.       [ZECH.  XIV.  9. 

you  would  have  it.    The  comfort  and  happiness  of  this  glorious  evening 
is  set  forth  in  three  things  : — 

"!.]  The  propagation  of  the  gospel. 

^2.]  The  reign  of  Christ. 

=3.]  The  unity  of  the  churches. 

1.]  The  gospel  shall  be  propagated  and  the  knowledge  of  it  diffused 

"and  near  ;  that  is  implied  in  the  8th  verse :  '  Living  waters  shall  go 


far 

out  from  Jerusalem  towards  the  former  and  latter  sea,'  &c. ;  that  is, 
gospel  refreshments,  the  doctrine  and  knowledge  of  Jesus  Christ,  to 
gether  with  plenty  of  gifts  and  graces,  shall  be  diffused  and  scattered 
abroad  among  all  nations,  who  are  here  hinted  at  in  those  expressions 
of  the  former  and  latter  sea,  which  allude  to  the  watery  borders  of 
Palestina,  which  were  the  Lake  of  Sodom  and  the  Mediterranean.  Now 
it  is  usual  in  the  scriptures  to  set  out  the  evangelical  church  by  terms 
proper  to  the  Jewish  border. 

[2.]  The  next  privilege  of  those  times  is  in  the  beginning  of  the  9th 
verse,  '  And  the  Lord  shall  be  king  over  all  the  earth/  Why !  you 
will  say,  the  Lord  is  so  always ;  Christ  was  long  since  inaugurated  into 
the  kingdom,  and  hath  for  many  ages  actually  administered  it  in  the 
world.  But  the  meaning  is,  he  shall  show  himself  to  be  king,  he 
shall  be  known  to  be  king ;  it  is  not  spoken  in  regard  of  right  or 
actual  administration,  but  in  regard  of  sense  and  apprehension.  He  will 
show  it  partly  by  his  providence  and  his  own  dispensations,  partly  by 
doctrinal  discoveries  in  the  church ;  men  shall  more  distinctly  '  hold  of 
the  head/  Col.  ii.  18 ;  Phil.  ii.  10, 11 ;  partly  in  the  adoration  and  acknow 
ledgments  of  men  ;  '  every  knee  shall  bow  to  him,  and  every  tongue  and 
language  call  him  Lord;'  all  shall  ascribe  to  him  sovereignty;  'the  Lord 
shall  be  king/  and,  it  is  added,  'over  all  the  earth;'  not  only  over  a  few 
churches,  but  over  all  nations.  Christ  will  show  himself  in  the  largeness 
of  his  power,  not  only  as  '  king  of  saints/  Eev.  xv.  3,  but  as  '  king  of 
nations/  Jer.  x.  9  ;  as  '  head  to  the  church,'  but  yet  so  as  over  all  things/ 
Eph.  i.  22  ;  ruling  both  with  his  golden  sceptre  and  also  his  iron 
mace.  This  will  be  the  state  and  happiness  of  those  times  ;  you  will 
see  Christ  upon  his  throne  in  all  his  royalty  and  glory. 

[3.]  The  next  privilege  is  the  unity  of  the  churches :  in  the  words 
of  the  text,  The  Lord  shall  be  one,  and  his  name  one. 

By  this  view  we  have  found  the  words  to  be  the  third  privilege  of 
the  glorious  evening.  Observe  in  them : — 

(1.)  The  time,  in  that  day. 

(2.)  The  blessing,  which  is  unity,  The  Lord  shall  be  one,  and  his 
name  one.  Which  words  do  hint — 

(1st.)  The  cause  of  this  unity,  there  shall  be  one  Lord,  a  joint  sub 
scription  and  submission  to  Jesus  Christ. 

(2d.)  The  measure  of  it,  one  name,  such  a  unity  and  conspiring  to 
gether  in  the  worship  of  Christ,  that  all  names  and  badges  of  distinc 
tion  shall  be  taken  away. 

This  resolution  of  the  text  doth  somewhat  open  it  to  you.  But  let 
us  go  upon  the  words  more  expressly  and  directly. 

In  that  day  ;  that  is,  the  day  spoken  of  ver.  1,  described  ver.  6, 
7.  What  this  day  is,  is  somewhat  doubted.  Most  grant  it  cannot  be 
taken  properly,  as  if  all  these  things  could  be  transacted  in  the  space 


ZECH.  XIV.  9.]          MEAT  OUT  OF  THE  EATER.  383 

of  twenty-four  hours,  though  indeed  some  be  so  fond  as  to  interpret 
all  these  things  in  the  rigour  of  the  letter  ;  but  what  is  intended  then  ? 
I  shall  only  mention  the  most  probable  opinions.  Some  refer  it  to 
the  first  times  of  Christianity  and  the  dawnings  of  the  gospel  in  the 
world  ;  but  sure  that  is  a  mistake,  for  it  must  be  such  a  day  whose 
morning  is  miserably  troublous,  whose  evening  is  eminently  glorious, 
which  will  hardly  agree  to  those  times.  Others  refer  it  to  the 
day  of  judgment ;  but  though  the  evening  of  this  day  hath  no 
end  till  then,  yet  I  conceive  that  is  not  intended,  for  these  happi 
nesses  here  mentioned — of  the  propagation  of  the  gospel,  the  ac 
knowledgment  of  Christ's  sovereignty,  and  the  peace  of  the  churches, 
&c. — though  rare  and  high  privileges,  yet  are  somewhat  lower  than 
those  dispensations  which  Christ  will  give  out  at  the  day  of  judgment. 
Others  refer  them  to  the  times  of  the  calling  of  the  Jews,  and  the 
church's  recovery  from  the  apostasy  and  defection  of  Antichrist ;  some 
more  yet  more  particularly  to  the  destruction  of  the  last  enemies,  and 
those  secrets  about  Gog  and  Magog.  For  the  present,  because  I  drive 
at  other  things,  I  shall  forbear  the  thorough  disquisition  of  this  matter, 
and  shall  only  generally  and  safely  refer  the  words  to  some  latter  pro 
vidences,  probably  the  times  most  nearly  preceding  the  day  of  judg 
ment  ;  for  I  conceive  this  text  is  exactly  parallel  to  those  promises  that 
are  everywhere  in  scripture  said  to  be  fulfilled  in  the  latter  days,  and 
speak  of  so  much  glory  and  sweetness  as  then  shall  be  exhibited  and 
dispensed  to  the  world ;  therefore,  if  we  will  know  what  this  day  is, 
let  us  know  what  is  intended  in  that  expression,  '  the  latter  days/  It 
is  used  either  : — 

1.  More  largely,  for  all  that  efflux  of  time  and  succession  of  ages 
between  Christ's  ascension  and  his  second  coming  to  judge  the  world. 
All  that  time  in  scripture  is  looked  upon  as  the  latter  days,  for  so  the 
times  immediately  after  Christ  are  expressly  called,  Acts  ii.  15  ;  and  I 
remember  the  apostle  Paul  calleth  his  times  '  the  ends  of  the  world,' 
1  Cor.  x.  11  ;  the  reason  of  which  expressions  is,  because  after  Christ's 
ascension  there  is  no  change  of  dispensations,  as  there  was  before,  from 
the  law  natural  to  the  law  of  tables,  and  from  the  law  of  tables  to  the 
gospel ;  but  now  beyond  this  time  there  is  nothing  but  the  everlasting 
state :   '  There  remaineth  no  more  sacrifice  for  sin,'  Heb.  x.  26,  no 
other  ways  of  salvation  to  be  expected  beyond  the  gospel ;  this  is  the 
largest  sense,  which  not  being  noted,  hath  occasioned  some  mistakes. 

2.  More  strictly  for  that  space  of  time  that  immediately  precedeth 
the  world's  ruin,  and  that  is  to  be  considered  in  its  morning  and 
evening. 

[1.]  In  its  morning  or  former  part,  which  is  everywhere  in  scripture 
made  to  be  of  a  dismal  and  doubtful  appearance,  and  therefore  do  we 
so  often  hear  of  the  evil  of  the  latter  times — days  full  of  delusion  and 
desolation,  a  world  of  delusion  and  error  there  is  then :  1  Tim.  iv.  1, 
'  The  Spirit  speaketh  expressly  that,  in  the  latter  days,  men  shall  de 
part  from  the  faith,  and  give  heed  to  seducing  spirits.'  God  hath  ex 
pressly  foretold  what  will  be  the  fate  of  those  times.  So  for  de 
solation,  2  Tim.  iii.  1  '  In  the  latter  times  there  shall  come  hard  or 
perilous  times,'  xalpoi,  ^aXeTrot,  times  of  great  difficulty  and  distress. 

[2.]  In  its  evening  or  latter  part,  which  is  bright  arid  glorious,  and 


384  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9- 

therefore  do  we  so  much  hear  of  the  goodness  of  the  latter  days ;  as 
Hosea  iii.  5,  '  They  shall  make  haste  to  fear  the  Lord  and  his  goodness 
in  the  latter  days/  So  of  safety  ;  '  no  provoking  briar/  '  no  pricking 
thorn/  Ezek.  xxviii.  24.  So  also  Isa.  ii.  1,  'The  mountain  of  God, 
above  all  mountains,  in  the  latter  days ;'  that  is,  above  the  reach  of 
opposition  and  violence.  Look,  as  there  is  a  morning  light  that  goeth 
before  the  sunshine,  so  there  are  some  streaks  of  glory,  and  times 
grow  better  and  better  as  they  draw  nearer  and  nearer  to  the  great 
day  of  the  Lord.  I  have  done  with  that  expression,  in  that  day. 

2.  The  next  is  there  shall  be  one  Lord.     Hitherto  there  have  been 
divers  lords.     The  heathens  had  their  several  deities,  the  Turks  their 
Mahomet,  the  Jews  their  imaginary  Messiah,  the  Papists  their  lord 
the  Pope.    Many  nations  do  not  as  yet  call  Christ  Lord  :  '  Other  lords 
have  dominion  over  them,'  Isa.  xxvi.  13.    But  then  Jesus  Christ  shall 
be  the  person  acknowledged  ;  he  shall  be  acknowledged  alone,  he  shall 
be  acknowledged  as  Lord.     All  this  is  included  in  the  expression, 
that  Christ  alone  shall  be  spoken  of,  invocated,  and  adored  in  all  the 
churches  ;  they  shall  be  subjected  to  him  as  the  only  king,  and  guided 
by  him  as  the  *  only  shepherd,'  Ezek.  xxxiv.  23 ;  hold  of  him  as  the 
only  head,  and  stand  to  his  appointment  as  the  only  lawgiver,  James 
iv.  12.     And,  indeed,  here  is  the  ground  of  all ;  for  it  is  unity  of  re 
ligion  that  begetteth  unity  of  affection  ;  the  one  Lord  causeth  the  one 
name.    When  men  have  one  king,  give  themselves  up  to  the  will  of 
Christ,  and  have  one  shepherd,  guided  by  the  spirit  of  Christ,  and  have 
one  lawgiver,  are  willing  their  opinions  should  stand  or  fall  at  the 
appointments  of  Christ,  then  will  there  be  a  sweet  and  happy  agreement. 

3.  The  last  clause  to  be  examined  is  that,  his  name  one.     At  first 
I  conceived  the  meaning  to  be  that  men  should  look  only  at  one  power 
and  dignity  whereby  to  endear  themselves  to  the  respects  of  God,  and 
thought  the  expression  parallel  to  these  scriptures :  Acts  iv.  12,  '  That 
there  is  no  other  name  given  under  heaven  whereby  we  must  be  saved/ 
but  only  by  Jesus  Christ,  this  is  the  one  name ;  or  that,  Phil.  ii.  10, 
'  That  at  the  name  of  Jesus  every  knee  shall  bow/      But  considering 
it  more  seriously,  I  saw  the  necessity  of  another  sense,  for  this  is  but 
the  result  and  effect  of  the  former  phrase.     Now  it  seems  to  be  added 
for  the  greater  emphasis  and  aggravation  of  the  mercy,  that  there 
should  be  not  only  one  Lord,  but  one  name  ;  therefore,  what  is  in 
tended  ?     There  are  divers  acceptions  of  the  name  of  God  in  scrip 
ture.     That  which  I  conceive  most  proper  is,  when  it  is  taken  for 
worship,  the  way  of  our  religion  and  profession  ;  as  Micah  iv.  5,  '  All 
people  will  walk  every  one  in  the  name  of  his  God,  but  we  will  walk 
in  the  name  of  the  Lord  our  God  for  ever  and  ever ;'  that  is,  several 
people  have  their  several  distinct  ways  of  worship  and  profession,  and 
the  reason  why  the  scripture  useth  this  word  in  this  matter  is  because 
men  are  called  and  named  after  the  way  of  their  worship  and  profes 
sion  ;  thus  the  holy  worshippers  are  called  Christians  from  Christ,  and 
Mahometans  from  Mahomet,  &c. ;  and,  among  Christians,  men  are 
called  according  to  their  distinct  way  and  chief  opinion,  as  Papists, 
Socinians,  Arminians,  &c.     Well,  then,  it  is  promised  here  that  there 
shall  be  one  name  ;  that  is,  as  one  Lord,  so  one  way  of  worship  and 
badge  of  distinction.     We  see  now,  and  we  may  bewail  it;  that  among 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  385 

the  holy  people  there  are  distinct  names,  as  Lutherans,  Calvinists, 
Presbyterians,  Independents ;  but  then  all  these  shall  vanish  and  be 
no  more  heard  of ;  the  whole  family  shall  be  named  Christians  from 
Christ.  And,  indeed,  this  is  no  mean  blessing  ;  the  devil  gets  great 
advantage  by  names,  and,  therefore,  his  instruments  are  busy  this  way, 
inventing  such  as  may  either  tend  to  contempt  and  derision,1  as 
Chrestians  of  old,  Puritans  of  late  ;  or  to  tumult  and  division,  as  those 
names  amongst  us  under  which  the  members  of  Christ  sadly  gather 
into  bodies  and  parties. 

I  have  done  with  the  explication ;  I  -come  to  the  points,  they  are 
two: — 

Doct.  1.  That  in  the  latter  days  there  shall  be  great  unity  in  the 
church  of  God. 

Doct.  2.  That  this  unity  shall  spring  from  their  acknowledging  of 
the  right  Lord  and  the  right  way. 

Purity  is  the  ground  of  this  unity.  I  shall  at  this  time  discuss  the 
first  point,  that  in  the  latter  days  there  shall  be  great  unity  and 
agreement.  The  main  confirmation  of  the  point  lieth  in  promises,  for 
that  is  the  assurance  we  have  of  it ;  however,  I  shall  forbear  to  heap 
up  scriptures  together.  You  will  find  many  in  this  discussion  reduced 
to  their  proper  place  and  heads. 
The  reasons  are  these  : — 

1.  Because  this  will  suit  best  with  the  quiet  and  happy  estate  of 
those  times ;  God  will  usher  in  the  glorious  and  everlasting  estate  by 
some  preparative  degrees  ;  the  latter  times  are  more  blessed  times, 
'  former  things  are  to  be  done  away/  Rev.  xxi.  That  is,  the  former  kind 
of  dispensations  and  providences.  Many  promises  there  are  which  hint 
the  great  peace  and  rest  that  shall  then  be  in  the  church.  Now  that 
could  not  be  if  there  were  divisions  and  distinctions ;  they  would  pro 
duce  factions,  and  factions  wars  and  contentions,  and  the  contentions 
desolations :  Amos  vii.  4,  '  The  fire  devoured  the  great  deep ; '  that 
is,  contention  brought  desolation  upon  places  and  countries  that  are 
most  populous.  Public  differences  will  end  in  public  disturbances ;  this 
is  all  we  can  look  for  in  such  cases ;  and  therefore,  if  there  were  not 
unity,  how  could  the  other  promises  be  fulfilled  ? — such  as  these :  Isa. 
xxxiii.  20,  '  Thine  eyes  shall  see  Jerusalem  a  quiet  habitation,  a 
tabernacle  that  Cannot  be  taken  down  ;  the  stakes  thereof  shall  not  be 
removed,  nor  the  cords  broken.'  It  is  spoken  of  the  church  in  the 
times  of  the  gospel,  whose  state  hitherto  hath  been  most  disturbed  and 
perplexed,  like  the  ark  upon  the  waves.  It  may  be  there  hath  been 
some  relaxation  and  short  breathing  time,  as  it  is  said,  Rev.  viii.  1, 
*  There  was  silence  in  heaven  for  the  space  of  half  an  hour  ; '  a  little 
respite  given  to  the  church  in  Constantine's  beginning,  till  Licinius 
(because  not  equally  prayed  for  and  honoured  by  the  Christians  with 
Constantine)  raised  a  new  persecution  then ;  and  so  at  other  times 
there  hath  been  silence  for  the  space  of  half  an  hour,  but  then  the 
miseries  returned  again  with  violence  enough.  Only  in  the  latter 
days  is  Jerusalem  a  quiet  habitation,  a  fixed  tent ;  then  there  are  not 
such  uncertain  happiness,  and  such  interchangeable  removes.  So 
Ezek.  xxviii.  24,  '  And  there  shall  be  no  more  any  pricking  thorn, 

1 '  Ipsum  nomen  perperam  a  vobis  pronunciatur  Chrestianus. ' — Tertull.  inApol.,  cap.  cocx. 
VOL.  V.  2fi 


386  MEAT  OUT  OF  THE  EATER.  [ZECH.  XI  Y.  9. 

nor  any  provoking  briar  of  all  that  are  round  about  her.'  God  hath 
promised  to  take  away  all  provocation  and  molestation,  and  whatever 
is  grievous  ;  therefore  all  the  cause  of  its  difference  and  disagreement. 
Differences  in  religion  stir  up  the  greatest  violences  and  most  deadly 
hatred  ;  that  which  should  restrain  and  bridle  our  passions  is  the  fuel 
of  them.  As  long  as  there  is  difference  in  religion  and  worship  there 
will  be  disturbances,  and  there  cannot  be  that  quiet  and  happy  secu 
rity  which  the  promises  do  generally  annex  to  those  times. 

2.  Because  God  will  then  make  some  visible  provision  against  the 
scandal  of  dissensions  :  the  glory  of  Christ  hath  been  mightily  darkened 
by  them  ;  no  such  stone  of  stumbling  and  rock  of  offence  to  the 
world  as  the  contrariety  of  opinions  and  great  differences  that  have 
been  among  Christians.  Observe  and  you  will  find  it  always  to  be  the 
great  prejudice  against  Christianity  in  the  primitive  times.  Sozomen 
saith,  many  would  turn  Christians,  but  they  were  always  discouraged 
by  that  dissonancy  of  doctrines  and  opinions  that  were  amongst  them.1 
And  so  Chrysostom  speaketh  of  a  certain  Ethnick  that  came  unto 
him  and  told  him,  I  would  become  a  Christian,  but  there  is  such 
variety  of  sects  among  you  that  I  cannot  anchor  upon  anything  as 
certain  in  your  religion.2  Certainly  nothing  begets  atheism  so  much 
as  this.  Men  have  suspected  the  gospel  because  there  hath  been  such 
differences  and  strife  about  it,  it  makes  them  doubt  of  all  to  see  dis 
tinct  factions  making  the  word  of  God  ductile  and  pliable  to  so  many 
several  purposes.  Therefore  now  a  universal  unity  would  much 
vindicate  and  recover  the  glory  of  Christ  out  of  the  hands  of  such  a 
scandal,  and  be  an  excellent  provision  for  the  credit  of  Christianity. 
To  this  end  '  Christ  prayeth  and  urgeth  this  very  argument  to  his 
Father:  John  xvii.  23,  'Let  them,  all  be  one;'  and  again,  'Let 
them  be  made  perfect  in  one,  that  the  world  may  know  that  thou  hast 
sent  me  ;  '  as  if  he  had  said,  Father  !  thou  knowest  how  easily  the 
world  do  take  up  any  prejudice  against  my  doctrine  ;  now,  if  there 
should  be  division  among  my  worshippers,  they  will  think  the  gospel. 
a  fable,  religion  but  a  device.  Oh  !  let  them  be  perfect  in  one,  that 
the  world  may  know  and  own  me  for  the  true  Messiah.  Should  we 
go  to  our  own  experiences,  this  we  find  amongst  ourselves,  that  reli 
gion  never  lost  its  awe  so  much  as  now.  God  was  terrible  in  his  holy 
places,  in  the  assemblies  of  his  saints,  and  in  the  lives  of  his  holy 
people,  the  gravity  and  the  strictness  of  their  conversation  had  a 
majesty  with  it,  and  did  dart  reverence  and  awe  into  the  hearts  of 
men  ;  but  now  all  this  glory  and  power  is  lost,  and  religion  is  looked 
upon  but  as  an  empty  pretence  and  covert  to  some  designs.  It  is 
said,  Acts  iv.  82,  33,  '  The  multitude  of  believers  were  of  one  heart 
and  one  soul,'  and  then  the  truths  of  Christ  '  had  power,'  and  '  great 
grace  fell  upon  them/  Christianity  hath  more  lustre  when  there  is 
such  a  common  consent  and  sweet  brotherly  accord.  The  truths  of 
God  have  their  power,  and  the  servants  of  God  their  grace  with  them. 


2  '  Venit  Gentilis  quidam  et  dicit,  Vellem  fieri  Christianus,  sed  nescio  cui  parti 
adhseream  ;  multse  enim  sunt  inter  vos  pugnse,  seditiones  et  tumultus  :  nescio  quod 
dogma  eligam,  quod  preeferam,  singuli  enim  dicunt,  Ego  verum  dico.  Hanc  obcausam 
ridiculo  facti  sumus  et  Gentilibus  et  Judaeis,  dum  ecclesia  in  mille  partes  scinditur,' 
&c.  —  Chrys,  in  Epist.  ad  Galat.,  cap.  i. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  387 

Well,  then,  the  scandal  being  so  great,  the  prayer  of  Christ  so  urgent, 
God  will  at  one  time  or  another  do  somewhat  eminently  and  visibly 
to  right  the  honour  of  Jesus  Christ,  and  to  recover  the  lustre  of 
Christianity  and  our  glorious  profession  ;  for  I  take  this  for  granted, 
that,  at  some  special  times,  God  will  roll  away  the  reproach  of  every 
imminent  scandal  that  hath  been  cast  upon  Christ  and  religion.  And 
because  God  loveth,  like  the  good  householder,  to  bring  forth  the  best 
wine  at  last,  it  hath  not  been  done  hitherto,  but  is  reserved  for  the 
latter  days  ;  for,  indeed,  you  shall  find  that  all  the  latter  providences 
are  but  so  many  vindications  and  clearings  of  Christ  from  the  former 
scandals  of  the  world  ;  as  for  the  scandal  of  meanness  hitherto,  *  not 
many  noble,  not  many  wise  men  after  the  flesh,  not  many  mighty  are 
called.'  Christ's  company  hath  been  despicable  and  poor,  but  now,  in 
the  latter  days,  it  is  everywhere  promised  that  '  kings  shall  bring 
their  glory  into  the  church,'  that  they  '  shall  hold  their  mouths '  at 
Christ,  Isa.  lii.  15  ;  that  is,  with  silence  and  reverence  receive  his 
commands ;  and  the  like  everywhere.  So  for  the  scandal  of  perse 
cution,  it  is  everywhere  declared  that  in  the  latter  days  the  enemies 
shall  be  the  subjected  party,  glad  to  '  take  hold  of  the  skirt  of  a  Jew/ 
Zech.  viii. ;  '  Bow  to  the  soles  of  their  feet/  Isa.  Ix. ;  the  magistrates 
shall  call  the  inhabitants  of  Jerusalem  their  strength ;  and  the  like 
elsewhere.  So,  again,  the  church  hath  been  under  the  abasure  of 
reproaches  ;  but  God  hath  promised  a  vindication  in  the  latter  days, 
that  he  will  '  establish  Zion  a  praise  throughout  the  earth,'  '  set  it  as 
a  royal  diadem/  Isa.  Ixii.  3,  with  the  7th ;  that  '  he  will  give  them 
praise  in  the  land  of  their  shame/  Zeph.  iii.,  proportionably  to  their 
abasures  that  they  shall  have  glory.  So  for  paucity  and  fewness, 
which  is  another  scandal,  there  are  promises  of  the  gospel's  being 
propagated,  of  the  flowing  out  of  living  waters,  of  the  flying  in  of 
converts  like  '  doves  to  the  windows/  Isa.  Ix.,  and  the  like.  So  in 
this  present  case,  because  of  the  variance  of  the  people  of  Christ  under 
former  dispensations,  there  are  promises  of  special  unity  and  sweet 
accord  in  the  latter  days,  of  one  Lord  and  one  King,  of  one  Shepherd, 
'one  Head/  Hosea  i.  11;  'of  one  shoulder/  Zeph.  iii.  9;  and  that 
God  will  make  Jew  and  Gentile,  and  all  that  fear  him,  to  lie  down 
together  in  peace  and  safety,  and  to  be  all  called  by  one  name. 

3.  The  misery  of  these  times  doth  seem  to  enforce  the  greater  unity. 
I  take  this  for  the  mariner  and  course  of  heaven,  to  work  one  contrary 
out  of  another,  by  the  greatest  distractions  to  make  way  for  unity 
and  order.  It  is  said,  Ps.  xviii,  11,  'He  hath  made  darkness  his 
secret  place/  God's  counsels  are  always  carried  under  the  covert  of 
darkness;  usually,  when  he  intendeth  the  greatest  flourishing,  he 
worketh  the  greatest  desolation  in  the  earth;  and  when  unity,  he 
suffereth  the  greatest  distraction  (for  what  grounds  I  shall  tell  you 
by  and  by)  ;  hence  is  it  that  we  do  so  often  hear  of  the  misery  of  the 
latter  times,  and  yet  again  of  the  blessedness  of  the  latter  times";  hard 
times,  and  happy  times,  miserable  in  the  beginning,  happy  in  the  end 
and  issue.  Hell  is  let  loose  in  the  latter  times  :  '  they  shall  give  heed 
to  seducing  spirits ; '  and  heaven  is  opened  in  the  latter  times :  there 
shall  be  great  light  and  rare  love.  When  there  is  such  a  conflict  and 
contestation  between  light  and  darkness,  the  light  will  be  the  clearer 


388  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

afterwards,  and  the  more  doubtful  the  day  is,  the  more  glorious  will 
the  evening  be  ;  for  this,  I  say,  is  the  law  and  the  course  of  divine 
dispensations,  after  the  greatest  distractions  to  bring  forth  the  greatest 
harmony,  and  the  most  blessed  sweetness  and  accord  ;  therefore,  there 
being  in  the  latter  days  such  eminent  and  visible  distraction,  by  the 
proportions  of  heaven  there  will  be  eminent  and  visible  unity.  Of 
this,  more  by  and  by. 
To  application. 

Use  1,  of  consolation.  For  consolation  to  all  them  that  wait  or 
care  for  the  consolation  of  Israel.  Many  are  ready  to  faint  and  stagger 
at  the  distractions  of  the  times :  Judges  v.  15,  '  For  the  divisions  or 
breaches  of  Keuben  there  were  great  thoughts  of  heart/  or,  as  the 
original  will  bear  it,  '  great  impressions/  These  things,  indeed,  do 
sadly  work  with  a  gracious  spirit ;  the  enemies  warm  themselves 
by  these  sparkles,  and  rejoice  over  the  tire  that  devoureth  the  great 
deep ;  others,  whose  hearts  are  bathed  and  steeped  in  pleasures,  or 
cumbered  with  worldly  cares,  have  not  a  due  sense  of  the  times,  and 
are  not  enough  affected  with  them ;  but  now,  for  the  people  of  God, 
external  miseries  are  not  so  bad  to  them,  and  do  not  so  nearly  reach 
a  gospel  spirit  as  differences  in  religion.  Oh !  it  is  very  sad  to  see 
the  roses  of  the  valleys  become  pricking  thorns,  and  saints  in  pretence 
to  be  devils  in  practice  to  one  another,  the  sheep  of  Christ's  own  fold 
to  be  like  the  bulls  of  Bashan,  goring  and  wounding  each  other  ;  and 
would  our  hearts  were  more  affected  with  it !  But  here  is  comfort ; 
God  foresaw  how  troublous  and  distracted  the  morning  of  the  latter 
days  would  be,  and  therefore,  that  we  might  not  be  dismayed,  hath 
given  us  many  a  comfortable  promise  to  support  our  hearts  under 
such  providences.  When  God  framed  the  world  there  was  nothing 
but  confusion;  you  do  not  know  what  God  can  extract  out  of  a 
chaos.  Two  things  I  shall  urge  upon  you  to  set  home  this  com 
fort  :— 

1.  Consider  your  hopes. 

2.  Know  the  reason  of  such  providences. 

1.  Consider  your  hopes  ;  your  times  are  not  to  be  measured  and 
valued  by  appearances  ;  it  least  of  all  becometh  a  Christian  to  observe 
the  clouds :  Rom.  viii.  24,  '  Hope  that  is  seen  is  not  hope  ; '  that  is, 
those  that  would  hope  are  not  to  judge  by  the  present  face  of  things, 
but  by  the  promises.  Teach  your  faith  to  see  things  that  cannot  be 
seen,  beauty  in  distractions,  unity  and  order  in  violence  and  division : 
faith  is  exercised  not  when  you  get  water  out  of  the  fountain,  but  out 
of  the  rock ;  when  you  make  the  eater  give  you  meat,  devouring  dif 
ferences  yield  comfort  and  hope.  It  is  better  to  look  to  a  sure  word 
than  to  an  uncertain  providence.  See  what  a  promise  you  have,  Isa. 
xi.  6-8,  '  The  wolf  shall  dwell  with  the  lamb,  and  the  leopard 
shall  lie  down  with  the  kid,  and  the  calf  and  the  young  lion  arid  the 
fatling  together,  and  a  little  child  shall  lead  them.  And  the  cow  and 
the  bear  shall  feed,  their  young  ones  shall  lie  down  together,  and  the 
lion  shall  eat  straw  with  the  ox.  And  the  sucking  child  shall  play  on 
the  hole  of  the  asp,  and  the  weaned  child  shall  put  his  hand  on  the 
cockatrice'  den,'  &c.  I  will  not  undertake  to  assign  a  sense  to  every 
particular  expression;  only  in  the  general  note,  God  will  effect  it, 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  389 

though  there  be  no  more  hopes  than  to  see  lion  and  lamb,  leopard 
and  kid  come  together,  and  to  persuade  natures  that  are  most  fierce 
and  contrary  unto  a  peaceable  and  friendly  cohabitation. 

2.  Know  the  reason  of  such  providences.  Men  are  perplexed  when 
they  do  not  know  the  reason  of  things ;  fear  seizes  upon  us  in  the  dark  : 
Judges  vi.  13,  '  If  the  Lord  be  with  us,  why  is  all  this  evil  befallen 
us  ?'  They  did  not  know  the  reason  of  the  matter,  and  therefore  were 
troubled  at  it.  If  there  be  such  promises  of  unity,  why  are  there  such 
sad  things  befallen  us  ?  such  great  breaches  and  distractions,  the  ball 
of  contention  bandied  from  one  to  another,  clouds  gathering  every 
day  thicker  and  blacker  ?  You  will  think  this  is  but  an  ill  time  to 
look  for  unity,  such  general  consent  and  agreement.  Alas  !  you  err,  not 
knowing  the  reason  of  your  providences  ;  God  useth  to  bring  in  unity 
and  order  by  confusions.  There  are  divers  reasons  for  it :  I  shall 
name  three,  which  may  encourage  hope  in  the  saddest  times : — 

[1.]  God  doth  not  love  to  let  the  creature  look  to  the  end  of  his 
designs,  and  skill  the  way  of  his  providences ;  therefore,  he  will  try 
them  by  casting  a  veil  upon  his  work,  and  hiding  his  glory  in  a  cloud  : 
Isa.  xlv.  15,  'Verily,  thou  art  a  God  that  hidest  thyself,  0  God  of 
Israel  the  Saviour.'  He  meant  to  be  a  Saviour,  but  they  should  know 
no  such  thing,  a  Saviour  under  a  veil,  a  hidden  Saviour.  Providences 
are  so  disposed  as  if  he  meant  to  do  quite  otherwise ;  so  Isa.  xlviii.  7, 
'  They  are  created  now,  not  from  the  beginning,  lest  thou  shouldst  say, 
I  knew  them/  God  speaketh  concerning  the  matter  of  Babylon  and 
the  ruin  of  that  empire,  which  should  be  effected  so  strangely  that 
none  should  see  which  way  providence  tended,  or  say,  Now  I  know  what 
God  will  do.  God  loveth  to  hide  the  particular  way  and  path  of  his 
providence,  so  that  your  times  shall  seem  not  to  have  the  least  con 
nection  or  respect  to  your  hopes ;  it  is  so  in  all  his  dealings  ;  see  John 
xi.  6.  Jesus  loved  Lazarus,  and  when  he  heard  he  was  sick,  he  abode 
two  days  ;  little  love  in  that,  to  stand  still  when  there  was  need  of  help ; 
yet  that  stay  was  for  the  advantage  of  the  miracle  and  commendation  of 
his  love.  So  John  ii. ;  when  Christ  meant  to  give  them  wine  he  calleth 
for  water-pots ;  for  God  will  not  have  you  look  to  the  way  and  end 
of  his  counsels ;  Deus  sum  non  sequcuc,  as  Luther  seemed  to  hear  God 
speak  to  him  when  he  complained  of  some  cross  providences.  The 
creatures  are  not  to  teach  God  how  to  effectuate  his  promises ;  there  is 
encouragement  enough  to  wait,  even  when  the  face  of  things  doth 
most  lour  upon  your  expectations. 

[2.]  Because  God  will  show  you  a  point  of  divine  skill,  to  make  poison 
become  your  preservative,  and  your  ruin  your  establishment ;  he  will 
unite  you  by  your  divisions,  gather  you  by  your  own  scatterings. 
Judas's  treason  was  called  felix  scelus,  a  happy  wickedness,  because  it 
occasioned  Christ's  death.  Many  times  God  maketh  contentions  happy 
in  their  issue  arid  result,  and  though  for  the  present  their  influence  is 
very  deadly  to  religion,  yet  their  effect  is  confirmation  to  the  truth, 
and,  in  the  end,  God's  people  are  brought  more  firmly  and  sweetly  to 
close  with  one  another  and  their  God.  The  noise  of  axe  and  hammers 
doth  but  square  stones  for  the  temple,  that  they  may  lie  the  more 
evenly  in  the  buildings.  Usually  we  find  that  religious  controversies 
(like  the  knocking  of  flints)  yield  more  light,  and,  by  the  providence 


390  MEAT  OUT  OF  THE  EATER.       [ZECH.  XIV.  9. 

of  G  od,  occasion  more  sincere  love.  Before  we  had  but  a  negative  affec 
tion  to  truth,  and  might  rather  be  said  not  to  hate  than  to  love  it. 
Every  vulgar  and  low  spirit  will  love  truth  when  it  is  honoured  and 
advantaged  with  common  consent :  true  affections  are  ravished  with 
the  beauty  of  truth,  and  have  some  positive  ground  for  which  they  can 
love  truths  ;  yea,  and  the  more  when  they  are  suspected  and  questioned, 
for  then  they  shine  with  the  greater  lustre,  as  being  able  to  endure 
contradiction,  and  as  being  more  strongly  vindicated  and  asserted. 
Thus,  you  know,  trees  shaken  are  the  more  firmly  rooted,  and  dislo 
cated  joints,  if  well  set  again,  prove  the  stronger,  as  in  the  point  of  as 
surance.  After  doubtings,  the  soul  doth  most  sweetly  and  closely  repose 
itself  in  the  bosom  of  Christ,  so  outwardly  the  more  smoke  there  is  in 
the  temple,  the  greater 'glory  afterward.  In  times  of  common  consent 
men  keep  together  as  those  that  are  bound  with  a  chain ;  but  in  times 
of  difference  and  dissenting,  God's  people  are  at  one  with  God  and  one 
another  upon  higher  motives,  and  love  truth  for  its  own  sake,  it  being, 
as  I  said,  more  cleared  and  vindicated.  I  have  often  wondered  at 
that  inference  of  the  people  of  God,  Micah  iv.  5,  '  All  people  will  every 
one  of  them  walk  in  the  name  of  his  God,  and  we  will  walk  in  the 
name  of  the  Lord  our  God  for  ever  and  ever/  That  which  is  a  scandal 
to  the  world,  is  to  them  a  motive  and  engagement  to  firmness  in  the 
truth  and  union  with  one  another.  There  are  different  ways  and  per 
suasions  in  the  world,  therefore  let  us  the  more  cleave  together  in  the 
right  way  ;  the  variety  that  was  abroad  made  them  more  at  one.  So 
at  that  of  David,  Ps.  cxix.  126,  127,  '  They  have  made  void  thy  law, 
therefore  do  I  love  thy  commandments  above  gold.'  When  the  ways 
of  God  are  questioned,  nay,  disannulled,  exploded  with  contempt  and 
scorn,  the  more  precious  to  a  gracious  heart :  therefore  do  I  love  them, 
saith  David  ;  that  was  the  very  motive  of  his  affection,  ver.  127. 

[3.]  Because  God  loveth  to  bestow  blessings  when  the  creatures 
most  want  them,  to  give  them  the  greatest  unity  after  the  greatest 
distractions,  that  their  blessings  may  be  according  to  the  rate  and 
degree  of  their  miseries  and  abasement.  God,  I  say,  loveth  to  make 
'  consolations  abound/  2  Cor.  i.  5,  in  the  very  degree  of  sufferings,  and 
therefore  you  may  bear  up  in  the  greatest  breaches.  When  God  meant 
them  Canaan,  he  would  first  give  them  enough  of  the  wilderness,  enough 
to  carry  some  proportion  with  the  future  happiness  :  Dent.  ii.  3,  '  Ye 
have  compassed  this  mountain  long  enough,  turn  you  northward/ 
They  had  been  thirty-nine  years  compassing  Mount  Seir  ;  it  might 
have  been  done  in  so  many  weeks  or  days,  but  the  pillar  of  the  cloud 
never  went  before  them  till  now.  God  may  make  you  fetch  compass 
enough  about  this  mountain,  keep  you  in  the  wilderness  of  distrac 
tions,  ere  you  can  see  providence  before  you  leading  of  you  into  better 
times.  You  shall  see  the  people  of  God  in  the  wilderness  did  plead 
the  equity  of  this  rule  and  course  of  heaven :  Ps.  xc.  15,  '  Make  us 
glad  according  to  the  days  wherein  thou  hast  afflicted  us,  and  the 
years  wherein  we  have  seen  evil/  It  was  the  prayer  of  Moses  in  the 
desert,  let  Canaan  countervail  the  wilderness.  The  longer  in  the 
distractions,  the  more  abundance  of  honey  and  milk  shall  we  find  in 
that  good  land,  more  Sowings  of  grace,  larger  discoveries  of  the  mind 
of  God. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  391 

Well,  then,  be  sensible  of  tbe  evil  of  the  times,  but  with  comfort  in 
the  Lord,  and  hope  in  the  promises. 

Object.  But  you  will  say,  These  are  generals  that  concern  the  whole 
church :  especially  at  such  a  season,  what  do  you  say  to  our  distem 
pers  and  distractions  ? 

Sol.  Though  the  part  followeth  the  reason  of  the  whole,  and  God's 
dispensations  are  alike  to  both  the  catholic  and  particular  churches, 
so  that  what  is  said  of  the  whole  may  be  applied  to  a  part,  as  many 
times,  on  the  contrary,  promises  made  to  particular  persons  are 
reputed  as  catholic  and  of  a  more  universal  use,  and  so  applied  to 
the  whole,  yet  I  shall  speak  a  little  more  expressly  to  our  own 
case. 

Much  may  be  spoken  in  this  matter  about  the  cause  and  cure  of  our 
distempers,  the  danger  of  the  times  and  the  hopes.  But  because  this 
would  engage  to  too  large  a  digression,  and  the  discourse  will  rather  be 
managed  and  carried  on  by  rational  conjectures  than  sure  and  theo 
logical  grounds,  therefore  I  shall  wait  for  a  more  convenient  season, 
and  but  a  little  touch  upon  matters  that  otherwise  would  challenge  an 
accurate  discussion. 

None  can  be  ignorant  of  the  state  of  the  times, — that  a  spirit  of 
division  and  delusion  is  let  loose  and  gone  abroad  amongst  us,  so  that 
the  pillars  of  religion  are  shaken,  the  most  concerning  truths  ques 
tioned,  nay,  exploded  with  scorn  and  contempt ;  great  agitations 
there  are  everywhere,  and  God  only  knoweth  whereunto  they  will 
grow.  It  is  a  thing  of  great  advantage  and  benefit  to  us  to  consider 
the  ground  and  rise  of  our  distempers,  and  what  is  the  special  genius 
of  that  spirit  of  error  that  worketh  amongst  us,  and  so  possibly  we 
may  come  to  conceive  some  hope  of  the  allaying  and  removal  of  it. 
Divers  concurring  causes  there  are  that  help  to  beget,  conceive,  bring 
forth,  and  midwife  such  foul  productions  into  the  world,  and  therefore, 
before  I  touch  upon  the  hopes,  I  shall  a  little  reflect  upon  the  rise  and 
growth  of  our  dissentiency  and  division,  and  how  it  came  to  be  thus 
with  us  as  now  it  is.  We  may  let  pass  the  general  causes,  viz., 
God's  providence,  who  usually  maketh  the  morning  of  a  glorious  day 
misty  and  dark  ;  Satan's  malice,  who,  when  his  own  holds  are  shaken, 
loveth  to  ruin  all  the  world  together  with  himself ;  the  corruptions  of 
embased  nature,  by  which  the  heart  is  either  weak,  and  so  apt  to 
prostitute  itself  to  the  grossest  fancies  if  left  by  God,  or  wicked,  and  so 
naturally  opposite  to  the  truths  of  God,  very  willing  to  blot  out  those 
impressions  and  that  sense  that  we  have  of  them.  I  say,  if  we  let 
pass  these  general  causes,  we  shall  find  upon  an  inquiry  that  thus  our 
evils  grew  upon  us :  First,  they  were  hatched  by  the  ignorance,  iniquity, 
and  violence  of  the  former  times  (when  things  are  very  bad,  men  are 
apt  to  fly  out  into  the  contrary  extremities),  and  began  to  break  out 
upon  this  great  change,  which  the  former  corruptions  did  even  neces 
sitate  and  enforce ;  as  usually,  you  know,  great  and  violent  changes 
occasion  great  tumults,  ill  humours  in  the  body  discover  themselves 
upon  a  strain.  When  God  changed  his  own  ordinances,  erroneous 
spirits  were  busy;  I  mean,  in  the  first  times  of  the  gospel.  When  a  people 
begin  to  innovate,  it  is  a  hard  matter  to  keep  them  within  the  bounds 
of  any  moderation  ;  and,  therefore,  it  is  the  policy  of  the  church  of 


392  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

Rome  to  change  nothing,  ne  videatur  errasse ;  reformations  are  very 
perilous,  especially  to  corrupt  bodies.  Here,  then,  was  the  occasion, 
and  indeed  a  sad  occasion  to  many,  who,  in  the  extremity  of  opposition 
to  antichristian  ways,  obtruded  themselves  upon  as  sad  or  worse  in 
conveniences,  going  off  not  only  from  vain  rites,  but  religion  itself ;  and 
instead  of  leaving  corruptions,  left  worship ;  and,  indeed,  any  other 
thing  could  not  be  expected,  if  we  consider  how  loose  and  slack  the 
reins  of  government  have  been  of  late,  with  what  violence  and  tumult 
this  change  was  managed,  not  in  the  solemn,  grave  way  of  conviction 
and  humiliation.  Buildings  stand  whose  foundations  are  laid  in  those 
deeps ;  but  otherwise  it  will  be  hard  to  settle  things  ;  partly  because 
till  the  error  be  rightly  stated  the  truth  is  not  found  out ;  partly  be 
cause  such  changes  make  men  lose  all  awe  and  reverence  in  the  mat 
ter  of  religion,  and  so  every  man  digresseth  into  his  own  way,  and 
adoreth  the  idol  of  his  own  brain.  Usually  you  will  find  whatever  is 
carried  on  by  scoffs  and  popular  tumults  seldom  succeedeth  well.  I 
confess  God  loveth  to  '  pour  contempt  upon  the  sons  of  Levi  that  are 
partial  in  the  covenant,'  Mai.  ii.  9  ;  and,  it  is  his  way  many  times  to 
cause  the  voice  of  many  waters  (id  est,  of  the  confused  multitude)  to 
go  before  the  voice  of  mighty  thunderings,  Rev.  xix.  6  (id  est,  the 
regular  act  of  the  magistrate,  whose  sentences  and  decrees  are  terrible 
as  thunder)  ;  and  therefore  I  do  adore  the  justice  of  divine  providence  in 
causing  the  former  ministry  to  become  base  and  contemptible  before 
all  the  people.  But,  however,  I  cannot  but  sadly  bewail  the  mischiefs 
that  abound  amongst  us  by  the  neglect  of  men.  Though  the  corrup 
tions  of  Episcopacy  made  it  justly  odious,  yet  it  would  have  been  better 
it  had  been  disputed  down  rather  than  jested  down  ;  arguments  would 
have  done  more  good  than  scoffs,  besides  the  danger  of  returning  to 
folly.  Do  but  consider  the  present  inconveniences  of  making  so  great  a 
change  without  more  public  and  rational  conviction,  when  things  that 
before  were  of  reverend  esteem  are  of  a  sudden  decried.  What  is  the 
effect  ?  Why  !  religion  itself  is  of  less  esteem  ;  men  suspect  all  can  as 
well  scoff  out  truth  as  error.  Calvin's  observation  is  excellent :  he  saith 
that  in  times  of  changes  there  are  lucianici  homines  qui  jocose  etper  ludi- 
lyrium  garriunt  adversus  superstitiones  papatus,  interim  nullo  tangun- 
tur  timore  Dei,  &c. — many  that  are  of  Lucian's  temper,  who,  by  jesting 
against  received  rites,  insensibly  lose  all  sense  and  awe  of  religion,  arid 
by  scoffing  at  false  gods,  come  the  less  to  dread  the  true.  Consider 
and  see  if  the  former  liberty  of  tongues  and  pens  hath  not  begotten 
that  present  irreverence  and  fearlessness  that  is  in  the  spirits  of  men 
against  things  that  undoubtedly  are  of  God.  But  this  is  not  all ;  do  but 
consider  how  many  are  hardened  in  their  old  ways,  and  prejudiced  against 
the  reformers,  as  if  they  were  men  that  didprocedere  non  ad  perfectionem 
sed  ad  permutationem,  were  men  given  to  changes,  Prov.  xxiv.  21, 
merely  to  leave  things  out  of  passion  and  present  dislike,  or,  which  is 
worse,  out  of  self-aims,  and  are  ready  to  say  of  them,  as  Austin  said  of 
some  one  who  appeared  against  the  pagans,  nonpietate  everterunt  idola, 
sed  avaritia — only  to  divide  the  spoil ;  and  all  this  because  the  grounds, 
reasons,  and  necessity  of  the  change  have  not  been  publicly  enough 
discovered.  And  truly  it  were  very  well  if  the  loose  principles  and  in 
direct  practices  of  some  did  not  give  occasion  to  these  slanders.  All 


ZECH.  XIV.  9.]          MEAT  OUT  OF  THE  EATER.  393 

that  I  shall  further  say  is  this,  that  to  leap  out  of  one  way  into  another, 
either  out  of  base  aims  or  without  due  shame  and  sense  of  former  mis- 
carnages,  will  but  make  our  own  station  the  more  questionable,  for, 
certainly,  self-respects  have  no  majesty  with  them ;  and  though  we  be 
in  the  right,  yet  having  a  wrong  heart,  God  recompenseth  into  our  own 
bosoms  the  very  measure  of  our  dealing  with  others.  We  now  have  found 
the  great  occasion  of  the  spreading  of  those  evils  amongst  us  which 
were  hatched  under  the  iniquity  of  the  former  times,  and  possibly  let 
alone  as  the  last  reserve  against  endeavours  of  reformation,  and  now 
meeting  with  a  people  capable  of  such  impressions,  who  love  to  wander, 
Jer.  xiv.  10,  they  are  the  more  easily  diffused  and  propagated.  Some 
are  ensnared  by  their  own  pride  and  foolish  singularity ;  others  by 
discontent,  base  aims,  unworthy  reflections  upon  their  honour,  profits, 
&c. ';  most  by  a  spirit  of  opposition  against  the  ministry :  God  hath 
set  us  out  to  be  men  of  contention  to  the  whole  earth,  Jer.  xv.  10. 
Those  that  are  censores  morum,  whose  office  is  to  tax  public  abuses, 
will  be  looked  upon  as  men  of  strife.  We  might  justly  suspect  ourselves 
if  this  were  not  the  portion  of  our  cup.  This  spirit  certainly  acteth 
many  :  enemies  will  snarl  when  the  great  voice  biddeth  the  witnesses 
come  up  hither,  Rev.  xi.  12.  Surely  some  do  behold  their  late  ascen 
sion  and  glory  with  envy  and  indignation,  others  possibly  may  be  led 
by  a  desire  of  being  somebody  in  the  world.  Simon  Magus  would  be  rt? 
/^eya?,  Acts  viii.  9  ;  there  is  a  natural  itch  and  desire  after  mastership 
in  Israel.  James  checketh  it,  James  iii.  1,  '  My  brethren,  be  not  many 
masters  :'  we  naturally  affect  the  honour  of  this  chair :  some  bottles  will 
burst  if  they  have  not  vent,  Job  xxxii.  19.  Tertullian  observeth  that 
this  was  the  reason  why  divers  went  over  to  the  Gnostics  and  the 
opposite  parties  in  his  time : l  young  men,  and  men  otherwise  unfit, 
presently  commenced  into  some  esteem  and  mastership.  Thus  you  see 
different  menaced  by  different  spirits,  and  all  one  way  or  another 
increasing  the  distractions  of  the  times,  which,  being  thus  occasioned 
and  diffused,  are  supported  and  kept  up  by  factions  and  parties, 
men  severally  prosecuting  their  cross  designs  without  any  regard  to 
the  truth  and  advantage  of  religion ;  and  if  any  party  be  opposed  and 
discountenanced,  their  delusion  is  the  more  strong  by  a  supposal  of 
persecution  ;  for,  by  comparing  their  state  with  the  state  of  the  people 
of  God,  who  suffered  under  the  fury  of  former  times,  their  prejudices 
are  increased,  and  they  think  it  can  be  no  less  than  religion,  and  truth 
of  zeal  for  the  glory  of  God,  to  expose  themselves  to  so  many  hazards  ; 
and  they  do  the  more  confidently  believe  it,  because  God's  witnesses 
have  mostly  prophesied  in  sackcloth ;  and  hitherto  Christ  hath 
appeared  for  the  most  part  against  the  worship  and  customs  of 
nations.  John  saith  Christ  came  into  the  world,  1  John  iii.  8,  iva 
avakvay,  to  unravel  Satan's  webs  :  he  hath  been  indeed  acting  the 
demolishing  rather  than  the  adstructive  part ;  but  therefore  they  go 
away  with  erroneous  mistakes,  as  if  he  would  never  build,  establish, 
and  set  up,  and  as  if  the  kings  of  the  earth  should  never  bring  in  their 

1  '  Nusquam  citius  preficitur  quam  in  castris  rebellium,  nunc  neophytos  collocant,  nunc 
sseculo  obstrictos,  nunc  apostatas  nostros,  ut  gloria  eos  obligent  quos  veritate  nou  possuut.' 
—Tertul.  lib.  de  Prescrip.  Adversus  Hoereticos,  cap.  xli. 


394  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

glory  to  the  church,  and  martyrs  were  made  so  more  by  the  blood 
and  suffering  than  by  the  cause.1 

Thus  I  have  touched  upon  the  causes  and  state  of  the  present  distem 
pers.  Much  more  might  be  said  upon  this  subject,  but  now  I  was  only 
willing  to  point  at  the  heads  of  things.  But  you  will  say,  Then  what 
hopes  ?  I  answer — Our  wound  is  grievous,  but  not  incurable  ;  many 
things  there  are  to  encourage  us  to  keep  silence,  and  wait  upon  God 
till  he  ordain  better  things  for  us.  Let  me  speak  a  word  or  two  on 
this  matter.  Consider,  then,  errors  usually  are  not  long-lived ;  the 
next  age  declareth  the  folly  of  them :  1  Cor.  iii.  13,  '  The  day  shall 
declare  it.'  Time  will  show  what  is  stubble  and  hay,  though  men 
have  high  thoughts  of  it  for  the  present.  We  raise  so  much  dust  by 
the  heat  of  our  contentions  that  our  eyes  are  blinded,  the  glory  of 
truth  darkened ;  but  things  will  clear  up  again  :  we  wonder  at  the 
contests  of  former  ages,  and  so  will  they  at  ours.  '  When  God  cometh 
into  his  holy  temple,  all  the  earth  will  keep  silence,'  Hab.  ii.  20.  The 
nearer  we  approach  to  Antichrist's  ruin,  God  will  give  out  more  light, 
Rev.  xviii.  Babylon  fell  when  the  earth  was  enlightened  with  the 
angel's  glory.  Light  will  increase  towards  the  perfect  day ;  and  as 
light  increaseth,  so  doth  love  ;  that  great  unity,  spoken  of  before,  is 
when  there  shall  be  more  knowledge,  for  that  is  the  reason  rendered, 
Isa.  xi.  9,  '  For  the  knowledge  of  the  Lord  shall  cover  the  world  as 
the  waters  cover  the  sea.'  And  then,  again,  the  devil  usually  overacts 
himself  by  appearing  in  some  odious  delusion,  no  longer  as  an  angel 
of  light,  but  as  a  foul  fiend,  in  such  direct  opposition  to  Christ  that 
all  good  men  loathe  him.  Usually  when  God  maketh  any  great 
change,  things  come  to  an  extremity  and  excess  of  corruption.  The 
Ariaris  prevailed  for  a  long  time,  but  being  so  detestably  vicious  and 
insolently  cruel,  they  ruined  their  own  cause.  Or  else  Satan  runneth 
himself  out  of  breath  in  some  civil  commotions. 

The  Eemonstrants  in  the  Low  Countries  quite  overturned  their  cause 
when  they  began  to  raise  tumults  and  troubles  everywhere  ;  so  those 
under  the  conduct  of  Munster,  in  Germany,  did. but  run  themselves 
violently,  like  the  Gadarenes'  swine,  Mat.  viii.  32,  upon  their  own 
ruin  and  destruction.  Usually  when  Satan  hath  such  great  wrath, 
his  time  is  but  short,  Rev.  xii.  12.  God  delighteth  mightily  to  ruin 
him  by  the  violence  of  his  own  endeavours. 

Use  2,  for  exhortation.  It  serveth  to  exhort  and  press  you  to  has 
ten  and  set  on  these  hopes.  Promises  do  not  exclude  action,  but 
engage  to  it.  Hope  keepeth  up  endeavours  ;  what  you  do  in  this  kind 
will  not  be  in  vain  in  the  Lord.  The  promises  hold  forth  unity ;  strive 
after  it. 

1.  By  prayers. 

2.  By  endeavours. 

1.  By  prayers.  When  things  are  otherwise  irremediable,  here  is  the 
last  refuge  :  Ps.  cxxii.  6,  '  Pray  for  the  peace  of  Jerusalem ;  they  shall 
prosper  that  love  it.'  If  you  love  it,  that  is  the  least  you  can  do,  to 
mourn  over  the  matter  to  God  ;  indeed  sometimes  it  is  all  that  we  can 
do.  Learned  Perkins 2  said  of  his  times,  Non  sunt  ista  litigandi  tem- 

1  '  Non  sanguis  sed  causa  facit  martyrem.' 

2  Perkinsius  Epi^t.  ad  Leot.  Harm.  Bibl. 


.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  395 

pora,  sed  orandi — prayers  are  fitter  for  these  times  than  disputes. 
Carnal  zeal  may  put  us  upon  disputes ;  it  is  true  zeal  that  puts  us 
upon  prayer,  when  we  are  so  tenderly  affected  for  God's  glory  as  that, 
in  that  respect,  we  can  go  and  mourn  over  the  matter  to  him.  When 
Luther  thought  to  redress  the  evils  of  his  times,  one  told  him,  Abi  in 
cellam  et  die,  Miserere  nostri — go  and  cry,  Lord,  have  mercy  upon  us. 
Truly  things  seem  past  help  and  cure :  I  but  go  and  urge  the  matter 
to  God  ;  that  which  is  marvellous  in  our  eyes,  Zech.  viii.  6,  is  not  so  in 
his  ;  a  man  goeth  most  cheerfully  to  the  throne  of  grace  when  he  hath 
the  encouragement  of  a  particular  promise.  Here  is  a  promise  not  only 
to  the  case  but  to  the  times,  '  In  that  day  there  shall  be  one  Lord,  and 
one  name  ; '  and  that  you  may  not  think  it  a  casual  promise  and  com 
fortable  word  that  dropped  out  of  the  mouth  of  God  unawares,  you 
shall  see  it  is  a  blessing  full  in  the  eye  of  the  general  covenant ;  for 
it  is  very  observable  that  when  the  tenor  of  the  covenant  is  expressed, 
unity  is  made  one  of  the  chief  blessings  of  it :  Jer.  xxxii.  39,  '  I  will 
give  them  one  heart  and  one  way  for  the  good  of  them,  and  of  their 
children  after  them.'  Mark,  he  saith  in  the  former  verse  that  he  will 
be  their  God,  and  they  shall  be  his  people,  which  is  the  form  of  the 
covenant ;  and  then  he  undertaketh  to  give  them  one  heart  and  one 
way,  union  in  opinion  and  union  in  affections  :  so  Ezek.  xix.  11,  *  I 
will  give  them  one  heart,  and  I  will  put  a  new  spirit  within  them/ 
It  is  a  main  branch  of  the  covenant  to  give  them  one  heart,  a  heart 
united  to  God,  and  so  to  one  another.  Urge  God  then  with  his  own 
promise  and  covenant ;  be  instant  and  earnest  with  him :  2  Thes. 
iii.  16,  'The  Lord  of  peace  give  you  peace  always,  by  all  means ; ' 
the  Lord  of  peace,  God  that  loveth  it,  God  that  worketh  it ;  and  the 
latter  phrases,  always  and  by  all  means,  note  the  vehemency  and 
intentness  of  his  desires.  One  way  or  another,  let  God  find  out  a  means 
to  ordain  peace  for  you.  For  your  encouragement  consider,  you  do  not 
only  pray,  but  Christ  prayeth  with  you  ;  Christ  intercedeth  with  the 
Father  for  the  same  thing  :  John  xvii.  21,  '  That  they  may  be  all  one, 
and  that  they  may  be  perfect  in  one,  that  the  world  may  know  that 
thou  hast  sent  me/  That  prayer  is  but  the  copy  of  his  continual 
intercession.  He  knoweth  what  a  scandal  it  is  to  his  name,  &c.,  and 
therefore  he  saith,  Let  them  be  one.  Now,  this  is  a  great  comfort 
when  Christ  prayeth  for  the  same  thing  for  which  you  pray  ;  he  is 
worthy  to  be  heard  though  you  be  not ;  God  will  not  refuse  him  that 
speaketh  in  heaven,  however  he  dealeth  with  poor  crawling  worms  on 
earth. 

2.  By  endeavours.  Follow  hard  after  it.  I  shall  speak  here  to  the 
people  in  general,  then  to  the  ministry,  and  then  shall  be  bold  to  lay 
two  or  three  considerations  at  the  feet  of  this  honourable  assembly  to 
help  on  this  work. 

First,  To  the  people.  Oh !  that  all  of  us  would  now  mind 
the  things  of  peace  and  holiness  in  these  distracted  times :  '  The  great 
house  is  smitten  with  clefts,  and  the  little  house  with  breaches,'  Amos 
vi.  11.  There  are  divisions  in  cities,  divisions  in  families,  divisions 
in  councils,  divisions  in  the  kingdom,  and  yet  few  healers  of  the 
breaches.  We  are  already  at  a  great  distance,  and  yet  we  do  in  alia 
omnia  ire,  seek  to  go  farther  off  from  one  another.  Some  make  it  a 


396  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

piece  of  their  religion  and  zeal  to  dissent  and  be  otherwise  minded. 
Christ  saith  love  shall  wax  cold  in  the  latter  days,  Mat.  xxiv.  12 ;  the 
context  showeth  it  is  meant  of  this  dispensative  love.  Ludolfus  said, 
the  world  was  at  first  destroyed  with  water  for  the  heat  of  lusts ;  but 
it  will  be  destroyed  with  fire  for  the  coldness  of  love.1  Oh  I  that  we 
could  stir  you  up  to  endeavour  peace  and  reconciliation.  The  first  work 
is  the  people's ;  things  are  most  managed  according  to  your  love  and 
hatred.  Herod  could  do  nothing  to  John  for  fear  of  the  people,  and 
it  is  said  of  others  they  could  not  do  what  they  would  because  of  the 
people.  Oh !  therefore,  come,  as  the  people  did  to  John,  and  say, 
What  shall  we  do  ? 

Truly  much  is  to  be  done  by  you.  I  shall  touch  upon  a  few  things. 
Besides  reconciling  yourselves  to  God,  which  is  the  best  way  to  make 
others  be  at  peace  with  you,  and  is  to  be  heeded  in  a  chief  place  ;  for 
when  you  are  at  one  with  God,  he  will  give  you  the  one  heart,  and  one 
way  with  other  of  his  people  :  all  agreement  ariseth  from  that  oneness 
with  God  and  Christ ;  but,  I  say,  besides  this  general  rule,  let  me 
entreat  you  to  mind  these  things. 

[1.]  Let  every  one  of  us  mortify  such  ill  affections  as  may  any  way 
engage  us  to  a  disturbance  and  vexatious  bitterness.  Ill  affections  do 
as  often  divide  us  as  ill  opinions  ;  wars  come  from  our  lusts,  James  iv. 
1 ;  distempered  spirits  occasion  distracted  times.  It  is  observed  that 
when  there  was  strife  among  the  Philippians,  the  apostle  doth  not 
state  the  controversies,  but  giveth  rules  against  pride  and  vainglory 
and  self-seeking,  Phil.  ii.  3,  4.  There  are  many  evils  in  the  heart  of 
man.  I  shall  instance  in  these  :  There  is  an  itch  of  novelty  ;  naturally 
we  adore  things  that  are  new  ;  they  flocked  about  Paul  because  they 
supposed  him  a  setter  forth  of  new  gods,  Acts  xvii.  Seneca  observeth 
right,  Homini  ingenitum  est  magis  nova  quam  magna  mirari — men 
admire  a  glaring  meteor  and  comet  more  than  they  do  the  glorious  sun. 
So  pride ;  that  will  make  a  man  singular.  There  is  a  holy  singularity  : 
Prov.  xxx.  31,  the  going  of  the  he-goat  is  comely;  that  is,  as  he 
walketh  before  the  flock.  Thus  to  be  a  leading  man  in  religion  is 
honourable,  but  pride  puts  a  man  upon  an  evil  singularity,  Col.  ii. 
18,  '  intruding  himself  into  things  not  seen,  being  puffed  up  with  his 
own  fleshly  mind.'  It  puts  men  upon  ungrounded  conceits,  quintes 
sential  extracts,  foolish  niceties.  So  envy ;  that  begets  an  evil  eye 
upon  each  others'  renown  and  esteem  :  therefore,  when  God  would 
reconcile  Ephraim  and  Judah,  he  would  take  away  their  envy  :  '  And 
Ephraim  shall  not  envy  Judah,  nor  Judah  vex  Ephraim,'  Isa.  xi.  13. 
So  revenge  and  discontent.  Porphyry  and  Julian,  two  bitter  enemies, 
receiving  injuries  from  the  church,  became  atheists.  The  devil  worketh 
upon  stomach  and  discontent,  thoughts  of  disrespect.  So  there  is  self- 
seeking  :  men  care  not  what  they  do  so  they  may  accommodate  their 
own  ends  ;  they  '  speak  perverse  things  to  draw  disciples  after  them/ 
Acts  xx.  30.  Some  men  love  to  be  in  the  head  of  a  train,  and  there 
fore,  if  God's  truths  will  not  serve  their  ends,  they  can  easily  baulk 
them.  So  self-conceit ;  men  make  idols  of  their  own  conceptions,  love 
an  opinion  non  quia  veram  sed  quia  suam,  not  because  it  is  true,  but 
theirs ;  they  are  angry  because  others  dissent  from  them,  not  from 
1  Ludolfus  de  Vita  Christi,  lib.  ii.  cap.  87. 


ZECH.  XIV.  9.1     MEAT  OUT  OF  THE  EATER.  397 

Christ ;  as  appeareth  plainly,  because  those  that  know  little  or  nothing 
of  the  mind  of  Christ  make  most  bitter  and  loud  outcries  against 
errors.  Men  are  passionate  in  their  own  cause,  and  would  have  every 
one  embrace  their  fancies  :  pray,  what  is  the  spring  of  all  your  dis 
putes  ?  Self,  or  Christ's  glory  ?  I  cannot  go  over  all  the  corruptions ; 
only  you  see  from  small  sparkles  a  great  fire  is  kindled  ;  that  which 
goeth  up  in  thin  exhalations  descendeth  in  great  showers  ;  that  which 
is  at  first  but  a  lust,  a  vain  desire,  a  corrupt  working  in  your  own 
hearts,  is  at  length  a  tumult  and  combustion  in  a  church  or  state. 
Therefore,  in  the  general,  note  that  a  mortified  spirit  is  the  most 
peaceable. 

[2.]  Keep  yourselves  pure  from  ill  opinions.  You  must  as  carefully 
avoid  an  error  in  judgment  as  a  vice  in  conversation  ;  many  dally  with 
errors,  not  considering  the  danger  of  them.  Oh !  consider,  God 
hateth  filthiness  of  the  spirit  as  well  as  filthiness  of  the  flesh,  and  a 
vain  mind  is  as  great  a  judgment  as  vile  affections,  Rom.  i.  26,  28 : 
Yea,  certainly,  to  the  public,  errors  are  more  dangerous  than  vices,  for 
vices  and  gross  sins  are  more  against  natural  awe  and  shame,  and  so 
less  spreading,  and  though  we  yield  to  sin  in  ourselves,  yet  we  do  not 
love  it  in  others ;  and  so  among  persons  openly  vicious  there  is 
nothing  to  allure  and  draw  into  a  faction  or  party.  Therefore  be  cautious 
and  wary,  if  not  for  your  own  soul,  yet  for  the  common  peace ;  as 
Tertullian  said  to  Scapula,  Si  non  vis  tibi  parcere,  parce  Cartha- 
gini.  So,  if  you  will  not  pity  yourselves,  pity  England ;  a  man  would 
be  careful  of  being  accessary  to  a  kingdom's  or  a  church's  ruin ;  where 
the  influence  of  an  action  is  so  public,  you  had  need  proceed  with 
good  deliberation  and  advice.  However,  that  I  may  not  in  this  point 
seem  to  press  too  hard  upon  any  one  party,  let  me  discover  the  ex 
tremities  on  both  hands.  There  are  two  evils  abroad — easy  credulity 
and  stubborn  prejudice,1  and  both  of  them  increase  the  differences, 
whilst  some  men's  judgments  are  forestalled  by  a  tradition,  others 
seduced  by  an  invention ;  therefore  it  is  good  to  take  the  mean 
between  both,  which  is  the  course  the  apostle  prescribeth,  1  Thes.  v. 
21,  '  Prove  all  things,  hold  fast  that  which  is  good ; '  prove  all  things, 
that  we  reject  not  truth  by  over-much  prejudice  ;  hold  fast  that  which 
is  good,  that  we  close  not  with  error  by  over-much  credulity.  You  owe 
so  much  to  everything  that  pretendeth  to  God  as  to  consider  it.  When 
Ehud  told  Eglon,  *  I  have  a  message  from  God,  he  arose  out  of  his 
seat/  Judges  iii.  20.  I  say,  you  owe  so  much  reverence  to  everything 
that  challengeth  descent  from  heaven  as  to  weigh  the  claim.  I  do  the 
rather  urge  this,  because  the  adversaries  of  Christianity  have  been 
always  those  that  have  least  inquired  into  it.  Tertullian  observeth  it 
of  the  enemies  of  the  truth  in  his  days,  nolentes  audire  quod  audit  urn 
damnare  non  possent — they  would  not  hear  that  which  they  had  a 
mind  to  hate.2  God,  that  gave  man  reason,  never  intended  that  he 
should  take  up  love  or  hatred  by  chance  ;  therefore  it  is  good  to  try 
things.  Sometimes  a  man  may  meet  with  an  angel  unawares,  Heb. 
xiii.  2 ;  only,  on  the  other  hand,  remember  I  persuade  you  to  a 

1 '  Inter  juvenile  judicium  et  senile  prejudicium  omnis  veritas  corrumpitur.' 
2  Vide  Tertullianum  hoc  fusius    et   eleganter  persequentem  sub  initio  Apologetic! 
acl versus  Gentes. 


398  MEAT  OUT  OF  THE  EATER.       [ZECH.  XIV.  9. 

serious  search,  not  to  an  easy  credulity,  not  to  play  with  opinions  as 
if  there  were  no  hurt  in  them,  but  to  examine  them  in  the  fear  of  God, 
to  call  in  the  help  of  the  Spirit,  and  to  use  all  the  outward  helps  God 
hath  left  to  the  church.  The  priest's  lips  are  to  preserve  knowledge  ; 
and  the  apostle  saith,  Eph.  iv.  12,  14,  that  '  God  hath  given  pastors 
and  teachers,  that  we  be  no  more  tossed  about  with  every  wind  of 
doctrine/  That  is  a  help  which  God  hath  provided  against  this  evil, 
and  it  is  presumptuous  arrogance  to  despise  it. 

[3.]  Do  not  impropriate  Christ  to  any  one  party  or  sort  of  profes 
sors.  The  apostle  reproveth  those  that  said,  '  I  am  of  Christ,'  as  well 
as  those  that  said,  '  I  am  of  Paul/  1  Cor.  i.  13.  Those  that  spake  as  if 
Christ  were  only  theirs,  they  were  accounted  a  faction  too.  Jude  wrote  in 
times  of  division  and  delusion,  and  he  calleth  the  salvation  a  '  common 
salvation/  Jude's  Epistle,  ver.  3 ;  mine,  and  yours,  and  theirs  too. 
Men  should  not  speak  as  if  they  only  were  holy,  they  only  were  saints, 
and  all  others  but  the  world  at  the  best,  but  civil  and  convinced  men. 
Nothing  enrageth  more  than  to  confine  Christ  to  an  opinion,  as  if 
all  religion  did  begin  and  end  with  it  Naturally  we  are  apt  to  do  so ; 
we  envy  the  commonness  of  Christian  privileges ;  but  it  should  not 
be  so  among  the  Lord's  people.  There  were  differences  at  Corinth, 
but  how  doth  Paul  write  to  them  ?  1  Cor.  i.  2,  '  To  the  saints  at 
Corinth,  and  to  all  that  call  on  the  name  of  Jesus  Christ,  theirs  and 
ours.'  Mark  that  clause,  '  theirs  and  ours ; '  he  checketh  this  natural 
envy  in  us  which  would  impale  and  inclose  the  free  Christ,  the  com 
mon  salvation.  It  was  an  expression  Tertullian  used  of  some  in  his 
time,  illic  ipsum  esse  est  promereri — it  was  religion  enough  to  be  one 
of  them.1  Oh  !  certainly  this  is  not  Christian.  We  must  own  that  of 
God  that  we  see  in  them,  though  they  do  not  every  way  come  up  to 
our  mind.  We  prize  a  jewel  in  a  toad's  head ;  how  much  more  should 
we  love  grace  in  brethren  whose  blemish  is  only  some  petty  dissent. 
Christ  loved  the  young  man,  Mark  x.  21,  for  the  moral  good  that  was 
in  him ;  and  I  remember,  in  another  place,  he  checketh  his  disciples 
for  prohibiting  one  to  do  miracles  in  his  name,  because  he  did  not 
follow  them.  It  is  in  Mark  ix.  38-40,  where  he  speaketh  expressly  to 
this  very  case  ;  it  is  most  Christian  to  own  the  work  of  the  Spirit 
everywhere,  wheresoever  we  find  it. 

[4.]  Never  serve  a  faction  or  party  to  the  prejudice  and  detriment 
of  truth  and  religion.  Men  cry  up  badges  of  distinction,  and  so  divide 
Christ  into  different  bodies  and  parties :  1  Cor.  iii.  4,  '  I  am  of  Paul, 
and  I  am  of  Apollos,  and  I  am  of  Cephas ; '  and  so  every  one  serve th 
the  party  upon  which  his  interest  hangeth,  and  hence  come  state  broils 
and  divisions,  and  discontent  and  quarrelling  with  one  another,  even 
to  the  apparent  prejudice  of  religion  ;  all  acts  of  communion  and 
brotherhood  are  forborne,  and  men  merely  condemn  and  oppose 
things  because  asserted  or  agitated  by  the  opposite  faction,  blindly 
admire  all  that  their  own  party  doth,  yea,  and  will  rather  give 
up  religion  and  all  for  a  prey  to  the  enemy  than  lay  aside  their 
mutual  animosities.  Thus  Eusebius  witnesseth  that  there  was  great 
siding  one  against  another,  pastor  against  pastor,  and  people  against 
people,  some  engaged  in  this  faction,  some  in  that,  till  the  brethren  of 

1  Tertull.  lib.  de  Prescript  adversus  Hsereticos,  cap.  xli. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  399 

the  camp  brought  in  Diocletian's  persecution,  which  devoured  them 
all.  Nay,  when  it  cometh  to  this,  they  are  so  sworn  to  their  own 
faction  and  party,  that  they  will  defend  the  apparent  and  open 
enemies  of  Jesus  Christ,  and  so  as  they  may  strengthen  themselves 
in  the  lesser  differences,  they  will  hazard  the  main  principles ;  as 
Meletius,  who  formerly  suffered  for  religion,  being  discontented  with 
Petrus  Alexandrinus  (though  his  difference  with  the  church  was  but 
small),  joined  with  the  Arians,  and  his  Meletians  with  him.  Oh!  it  is 
sad  when  men,  to  support  their  own  interest  and  faction,  will  call  in 
the  open  enemies  of  Christ  to  their  aid,  and  cover  them  under  their 
buckler.  We  have  an  eminent  instance  in  scripture  of  this  matter  in 
Acts  xxiii.  6,  &c. ;  they  looked  upon  Paul  as  a  damnable  blasphemer, 
but  when  once  he  pretended  to  the  Pharisees,  as,  indeed,  in  the  point 
of  the  resurrection  he  held  with  them,  then  '  We  find  no  fault  in  this 
man  ;  but  if  a  spirit  or  angel  have  spoken  to  him,'  &c.  Many  things 
might  be  spoken  under  this  head,  for,  indeed,  it  proveth  fatal  to  religion 
when  once  we  cry  up  names,  and  those  names  beget  parties,  for  then  men 
look  only  to  the  accommodating  of  their  own  faction,  though  it  be  to 
the  hazard  of  religion  and  public  welfare. 

[5.]  As  far  as  truth  and  conscience  will  give  leave,  there  should  be  a 
profession  of  brotherhood,  a  condescension  and  yielding  to  one  another 
in  love,  a  walking  together,  or,  at  least,  a  Christian  forbearance : 
Eph.  iv.  2,  '  With  long-suffering  forbearing  one  another  in  love  ;'  the 
strong  are  to  forbear  the  weak,  and  the  weak  the  strong,  to  suffer  them 
a  little  to  walk  up  to  their  measures  of  knowledge  ;  so  Phil.  iii.  15, 16, 
'  Let  us,  as  many  as  be  perfect,  be  thus  minded,  and  if  in  anything 
ye  be  otherwise  minded,  God  will  reveal  even  the  same  to  you  ;  never 
theless,  whereunto  we  have  obtained,  let  us  walk  together  by  the  same 
rule,  mind  the  same  thing/  Every  one  hath  not  the  same  measure  of 
grace  nor  degree  of  light ;  as  long  as  they  hold  of  the  head  we  cannot 
forsake  their  communion.  The  apostle  speaketh  those  words  last 
quoted  in  reference  to  the  controversies  of  those  times  ;  every  one  could 
not  see  so  far  into  them  as  others  could,  as  how  far  the  law  was  to  be 
left  and  the  Mosaical  rites  discontinued  ;  therefore,  the  apostle's  rule 
is,  that  they  should  walk  together,  go  sweetly  together  as  far  as  they 
could,  and  those  that  were  grown  and  had  most  light  (whom  he  calleth 
perfect)  he  wisheth  to  be  thus  minded,  to  act  according  to  their  light, 
but  not  to  discourage  others  in  their  weak  beginnings ;  and  for  the  other 
sort  he  wisheth  them  to  wait  upon  God  without  murmuring  and  con 
tention,  and  they  would  find  their  hearts  directed  into  the  same  truths 
and  ways.  This  is  the  rule,  you  see,  in  such  cases  ;  but  now  the  misery 
amongst  us  is,  we  keep  a  proud  and  contemptuous  distance,  and  do  not 
yield,  not  only  as  far  as  religion,  but  as  far  as  our  own  private  prin 
ciples  would  give  leave.  We  do  not  walk  together  in  the  Lord,  and 
therefore  doth  Christianity  suffer  such  loss  everywhere,  for  we  cannot 
be  helpful  to  one  another's  faith. 

[6.]  Abstain  from  reproaches  and  undue  provocations,  and  dispense 
all  civil  respects  with  meekness.  I  put  two  rules  together :  our  differ 
ences  do  not  only  unchristian  us,  but  unman  us  many  times :  Gal.  v. 
15,  '  If  ye  bite  and  devour  one  another,  take  heed  ye  do  not  consume  one 
another.'  The  apostle  useth  such  words  as  are  proper  to  beasts,  for 


400  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

indeed  such  violence  is  brutish  :  God  hath  armed  the  beasts  with  teeth 
and  claws,  but  man  with  reason  and  judgment ;  to  smite  with  the 
hand  is  beneath  a  man,  and  to  smite  with  the  tongue  beneath  a 
Christian  ;  and  yet  how  often  is  it  found  that  Christians  are  guilty  of 
both !  The  controversies  between  them  degenerate  into  carnal  strifes 
and  debates,  and  are  no  more  religious  but  personal,  because  of  those 
mutual  revilings,  base  and  low  reflections  upon  the  name  and  credit  of 
each  other ;  every  one  will  excuse  himself  for  not  being  first  in  the 
transgression.  But  revenge  doth  not  differ  from  injury,  but  only  in 
the  order  ;  one  is  first,  the  other  second.1  It  was  no  excuse  to  Adam 
that  Eve  was  first  in  the  transgression  :  Christ  '  being  reviled,  reviled 
not  again,'  1  Peter  ii.  23.  It  is  no  shame  to  be  overcome  in  such 
an  act ;  patient  sufferings  carry  more  majesty  with  them  than  car 
nal  replies  and  defences ;  and  therefore,  though  provoked,  forbear 
reproaches.  The  other  part  of  the  rule  is,  that  all  civil  respects  must 
be  dispensed  with  all  meekness  and  sweetness.  Strangeness,  and  dis 
tance,  and  incivilities  do  enrage  ;  we  are  bid  '  to  have  peace  with  all 
men,  if  possible,'  Eom.  xii.  18.  To  pursue  all  honest  ways  and  means, 
if  possible,  noteth  it  must  not  be  by  any  indirect  course,  otherwise  we 
may  try  the  utmost ;  for  damnable  heretics,  and  such  as  raze  the  foun 
dation,  there  are  other  rules ;  we  cannot,  with  safety,  bid  them  God 
speed:  2  John  10,  'If  he  do  not  bring  this  doctrine,  do  not  receive 
him  into  your  house,  nor  bid  him  God  speed/  John,  the  disciple  of 
love,  persuadeth  to  such  strangeness  in  such  a  case  ;  so  the  prophet 
telleth  Jehoram,  that  were  it  not  for  Jehoshaphat,  he  would  '  not  look 
towards  him,  nor  see  him/  2  Kings  iii.  14.  So  when  Cerinthus  came 
into  the  bath  at  Ephesus,  John  went  away :  '  Let  us  go  hence.  Hie  est 
Cerinthus,  hostis  veritatis — here  is  Cerinthus,  the  enemy  of  the  truth/ 
he  having  denied  the  Godhead  of  Christ.  So  Marcion,  who  denied 
Christ,  the  resurrection,  in  effect  the  whole  New  Testament,  when  he 
came  glavering  to  Polycarpus  with  a  Non  agnoscis  nos  ? — Dost  thou  not 
know  me  ?  It  was  answered  by  him — Agnosco  te  primogenitum 
diaboli — I  know  thee  to  be  the  devil's  first-born.  In  these  extreme  cases, 
the  servants  of  God  have  been  thus  austere  ;  but  in  errors  besides  the 
foundation,  and  of  a  lesser  consequence,  the  other  rule  taketh  place,  and 
you  will  find  that  meekness  and  sweetness  of  converse  gaineth  much. 

More  might  be  said,  but  I  forbear.  Oh  !  that  that  which  is  spoken 
were  a  little  considered.  None  have  more  engagements  to  love  than 
Christians ;  none  have  been  more  exemplary  in  love  than  Christians. 
Once  it  was  said,  Aspice  ut  se  mutuo  diligunt  Christiani — see  how 
the  Christians  love  one  another2  ;  but,  alas  I  a  little  after  it  was  said  by 
a  heathen  :  There  are  no  beasts  so  mischievous  to  men  as  Christians 
are  to  one  another.^  Oh  !  it  is  too  often  too  true. 

Secondly,  Because  of  the  publicness  of  the  auditory  I  shall  be  bold 
to  speak  a  word  or  two  to  my  brethren  in  the  ministry,  and  those 

1  'Qui  referre  injuriam  nititur,  eum  ipsum  a  quo  laesus  est  gestit  imitari;  ita  qui 
malum  imitatur  bonus  esse  nullo  pacto  potest.' — Lactant.  de  Vero  Cultu.  lib.  vi.  cap  18. 

2  Tertul.  in  Apol.,  cap.  39. 

3  '  Nullae  infestte  homiiiibus  bestiee   ut   sunt  sibi  ferales   plerumque   CLristiani.' — 
Ammia.  Marcelli.  lib  ii.  cap.  2. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  401 

who  are  to  deal  publicly  in  these  matters  ;  they  may  do  much  to  the 
calming  of  the  times.  We  are  ambassadors  of  the  Prince  of  peace ;  it 
will  ill  become  us  to  be  men  of  violence.  Oh  !  that  the  Lord  would 
dispose  of  our  hearts  to  think  of  healing  the  breaches  ;  the  reproaches 
cast  upon  us  are  a  hint  from  God  to  press  us  to  the  more  care.  I 
hope  I  shall  not  take  too  much  upon  me  if  I  commend  something  out 
of  the  scriptures  to  myself  and  brethren.  Admonitions  are  not  accu 
sations,  and  when  God  giveth  a  call,  it  is  not  too  much  peremptoriness 
to  admonish :  by  the  bowels  of  Christ  let  me  entreat  you  to  mind  a 
few  things. 

1.  Beware  of  passion  in  your  own  interests ;  though  they  may  be 
much  shaken  and  endamaged  in  the  present  controversies,  yet  self-deny 
ing  patience  will  be  the  best  way  to  settle  them :  the  injury  to  us  may 
be  great,  but  the  injury  to  truth  is  greater ;  we  must  approve  our 
faithfulness  in  afflictions  as  well  as  doctrine.  It  is  an  excellent  place 
that  of  the  apostle  Paul,  2  Cor.  vi.  3,  '  Giving  no  offence,  but  approv 
ing  ourselves  as  the  ministers  of  Christ  in  necessities  and  distresses/ 
Mark,  that  we  are  to  show  ourselves  ministers  of  Christ  in  furthering  the 
gospel  by  our  necessities  ;  and  sometimes  it  is  a  duty  to  depart  from  our 
just  rights.  Therefore  be  not  too  passionate  in  and  for  your  own  interests. 
The  hint  is  not  needless  :  Christ's  disciples,  being  too  sensible  of  their 
own  contempt,  called  for  fire  from  heaven,  Lukeix.  54, 55.  A  tender 
ness  of  our  own  interests  may  soon  raise  us  into  an  undue  heat  and 
rage,  and  in  a  mistake  of  our  spirits,  we  may  think  that  a  coal  from 
the  altar  which  indeed  is  but  taken  from  some  common  hearth.  The 
false  church  hath  been  more  zealous  for  interests  than  truths.  Luther 
might  have  been  more  quiet,  if  he  had  not  declaimed  against  the  triple 
crown  and  the  monks'  bellies.  Our  conveniences  should  learn  to  give 
place  to  the  advantage  of  truth.  It  is  said  of  our  Lord  and  Master 
Jesus  Christ,  Mat.  xii.  19,  that '  he  shall  not  strive,  nor  cry,  neither 
shall  any  man  hear  his  voice  in  the  streets/  i.e.,  he  shall  not  keep 
a-bustling  and  astir  for  worldly  glory  and  great  matters  in  this  life ; 
and  truly  we  should  learn  of  him.  Paul  would  not  take  maintenance, 
because  the  false  teachers  pretended  they  would  preach  the  gospel 
freely  :  2  Cor.  xi.  12,  *  But  what  I  do,  that  I  will  do,  that  I  may  cut 
off  occasion  from  them  which  desire  occasion,  that  wherein  they  glory 
they  may  be  found  even  as  we.'  It  seemeth  that  some,  as  now,  to  get 
credit  and  entrance,  would  take  no  relief  from  the  churches  ;  now,  saith 
Paul,  though  I  have  a  right,  I  will  not  make  use  of  it,  that  I  may  not, 
through  their  glorying  in  this  matter,  disadvantage  my  endeavours  in 
the  gospel.  Our  esteem,  credit,  authority,  must  all  be  sacrificed  upon 
the  interest  and  advantage  of  truth.  Nazianzen,  in  his  orations  and 
verses,  doth  often  profess  his  desires  of  laying  down  his  bishopric  and 
all  his  church  honours  for  the  peace  of  the  church.  In  one  place,  I 
remember,  above  all,  he  tells  them  of  Constantinople,  that  rather  than 
he  would  any  way  be  guilty  of  the  least  concurrence  to  their  distractions, 
he  should  count  it  a  high  mercy  to  go  aside  and  spend  the  rest  of  his 
days  in  obscure  silence,  for  he  had  learned  to  prefer  Christ  above  all : — 

c  Ov  "yap  Irjs  yfv6fj.r}v  fiolpys  dpdavs  do'TriStcti'njs, 
Ov8'  ZCeKov  X/stcrou  d\X6  rl  irpbede  (ptpeu', 

VOL.  V.  2  C 


402  MEAT  OUT  OF  THE  EATER.       [ZECH.  XIV.  9. 


'AXXct  TCL  fj.£v  \-fjOijs  Ketidoi  fivG6s,  avrap 
ls,  T^/J^O/XCU  drpe^,^.'1 


A  good  resolution  and  worthy  to  be  imitated. 

2.  Press  doctrines  of  Christ,  and  the  ma  in  things  of  religion.    Some 
men  love  to  live  in  the  fire,  and  to  handle  the  red-hot  questions  of 
the  age  with  passion  and  acrimony  ;  but,  alas  !  this  doth  no   good. 
Zuinglius  was  once  asked  by  a  friend,  Cur  non  contra  pontijicios  ?  —  • 
why  he  was  not  more  keen  against  the  Papists,  and  preached  not 
oftener  against  them  ?     He  answered,  he  would  first  plant  the  fear  of 
God,  and  then  men  would  be  for  the  cause  of  God.     To  gain  men  to  a 
party  before  they  be  gained  to  God  is  not  so  warrantable,  and  to  press 
zeal  in  some  particular  ways  doth  but  produce  blind  fury,  which  un- 
doeth  all.      Tertullian  2  noteth  it  as  a  miscarriage  of  the  heretics  in 
his   time,  that  they  were  more   for  gaining  men  to  a  party  than 
Christianity.     Suppose  you  press  the  truth,  yet  Christ  telleth  us  that 
*  wisdom  is  justified  of  her  children/  Mat.  xi.  19.     God's  own  people 
are  most  zealous  for  God's  truths  :  Jude  4,   '  They  turn  the  grace  of 
our  God  into  wantonness/    Sense  of  interest  begetteth  the  purest,  freest 
zeal  for  God.     The  intent  of  our  ministry  is  riot  that  we  should  gain 
men  to   the   support  of  our  faction  and  party,  but  to  Christ  and 
Christianity.     Other  differences  would  be  allayed  were  it  not  that  we 
do   so   often   revive  them  by  unseasonable  agitations  ;  and,  indeed, 
for  the  lesser  differences,  they  were  better  wholly  laid  aside  than 
so  often  stirred.     Calvin,  after  his  return  to  Geneva,  would  never  con 
tend  about  the  business  of  wafer-cakes,  for  which  he  was  at  first  cast 
out  ;  though  he  altered  not  his  mind  in  it,  yet  would  never  publicly 
contend  in  that  matter,  only  many  times  modestly  suggested  what  he 
thought  was  the  better  way.3 

3.  When  you  deal  with  the  errors  of  the  time  (for  certainly  that 
is  necessary  ;  we  must  stablish  our  hearers  (  in  the  present  truth,'  2 
Peter  i.  12),  do  it  with  a  great  deal  of  caution  and  wariness.    Though  I 
would  not  prescribe,  yet  give  me  leave  humbly  to  offer  three  things, 
which  possibly  may  prevent  some  abuses  :— 

JL]  Beware  of  loose  flings  and  general  declamations  against  errors 
heresies  ;  these  do  but  exulcerate  minds,  prejudice  our  testimony, 
and  much  hinder  it  from  being  received.  This  is  a  miscarriage  on 
both  sides  :  men  urge  their  ways  in  loose  flings,  conceited  nicks,  and 
implications,  general  outcries  of  one  side  against  superstitious  anti- 
christianism  and  the  men  of  the  world  (words  soon  spoken)  ;  on  the 
other  side,  against  errors,  new  lights,  and  new  opinions.  The  word 
worketh  most  when  it  is  most  particular  and  demonstrative  :  thunder  at 
a  distance  doth  not  so  much  startle  me  as  a  clap  in  my  own  zenith.  It 
is  good  to  go  by  way  of  particular  proof  and  argument  against  opinions  ; 
prove  them  to  be  errors,  and  then  call  them  so;  otherwise  loose  and  general 
invectives  will  make  but  superficial  impressions.  It  is  very  observable  that 
when  James  had  proved  that  conceit  of  God's  being  the  author  of  sin  to 
be  an  error,  then  he  said,  James  i.  16,  'Err  not,  my  beloved  brethren;' 

1  Nazian.  in  Carmine  1  2  ad  Constantinapolitanos. 

2  '  Hoc  haereticorurn  negotium  est,  non  etlmicos  convertendi,  sed  nostros  evertendi  ;  nos- 
tra  suffodiunt,  sua  sedificant.'  —  Tertull.  lib.  de  Prcescript.  adversus  Hcereticos,  cap.  42. 

3  '  De  quo  postea  restitutus  nunquam  coutendendum  putavit,  miuime  tamen  dissimu- 
lans  quid  alioquin  esset  probaturus.'  —  Beza  in  V-ita  Calvini. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  403 

he  first  disputeth  and  then  disstmdeth.  It  is  very  observable  too, 
Mat.  xxiii.  from  the  13th  to  the  33d  ver.,  that  our  Saviour  never  de- 
nounceth  a  woe  against  the  Pharisees,  but  he  presently  rendereth  a 
reason  for  it :  '  Woe  to  you,  Scribes  and  Pharisees,  hypocrites,  for  ye 
devour  widows'  houses,'  &c. ;  '  Woe,  for  ye  shut  the  kingdom  of  God,' 
&c.  Usually  ungrounded  zeal  stayeth  in  generals,  and  ordinarily  it  is 
out  of  deceit  or  weakness. 

[2.]  Deal  herein  with  all  soberness  and  meekness.  We  should  do 
what  we  can  to  remove  prejudices  ;  men  drink  in  truths  when  they  are 
sweetly  propounded  ;  God  was  in  the  still  voice  ;  the  small  rain  falleth 
sweetly  upon  the  tender  grass ;  men  presently  engage  themselves  to  a 
fervour  and  heat,  and  that  marreth  all ;  it  is  but  as  oil  to  the  flames. 
I  remember  a  speech  of  Darius,  when  one  of  the  soldiers  of  the  camp 
railed  against  Alexander,  he  telleth  him,  I  kept  you  to  fight  against 
Alexander,  not  to  rail  against  him :  those  arrows  of  bitter  words  are 
not  the  weapons  of  our  warfare.  Passion  showeth  we  are  angry  more 
against  the  person  than  the  error;  too  often  it  maketh  us  forsake  the  main 
controversy  and  go  on  upon  a  wrong  scent.  One  saith,  He  that  speaketh 
to  kings  must  speak  prj^aa-i  pvaelvoLs,  with  silken  words :  he  that 
speaketh  to  dissenters  had  need  make  his  speech  as  smooth  and  soft 
as  may  be.  I  am  sure  it  is  agreeable  to  the  apostle's  advice,  *  In  meek- 
nessinstruct  those  that  oppose  themselves,'  2Tim.  ii.25.  And  in  the  same 
place  he  showeth  that  the  servants  of  God  must  be  gentle  and  patient. 

[3.]  Take  heed  of  aggravating  and  greatening  matters,  making  them 
of  more  importance  than  indeed  they  are  ;  former  ages  were  possessed 
with  this  spirit,  every  lesser  dissent  and  mistake  was  made  a  heresy 
or  error  in  the  faith,  as  appeareth  by  their  catalogues. 

Tertullian  had  but  spoken  two  or  three  words  in  favour  of  Montanus, 
and  the  priests  of  Home  presently  cried  him  up  for  a  Montanist,  and 
accordingly  dealt  with  him,  quo  protinus  qffensus  (saith  he  that  wrote 
his  life)1  prorsus  in  Montani  paries  transivit.  I  confess  it  is  good  to 
be  watchful  to  dash  Babylon's  brats,  and  take  the  little  foxes,  Cant, 
ii.  15,  i.e.,  to  oppose  the  first  and  modest  appearances  of  error:  the 
party  last  amongst  us  began  with  words,  and  would  have  brought  in 
things.  Therefore,  I  say,  it  is  good  to  be  watchful ;  however  this  will 
not  justify  rough  dealing  with  those  that  vary  from  us  but  in  an  ex 
pression,  and  straining  everything  to  the  worst  sense  and  most  odious 
consequences,  that  it  may  appear  to  be  heretical.  Christ's  own  words 
were  mistaken  and  wrested  into  a  sense  which  he  would  not  own  ;  he 
said  he  would  destroy  the  temple  in  three  days,  John  ii.  19.  He  meant 
it  of  his  body,  they  accused  him  of  the  same  words  ;  and  yet  they  are 
called  false  witnesses,  Mat.  xxvi.  61,  who  accused  him  of  it,  because 
they  wrested  it  to  another  sense,  applying  it  to  the  material  temple. 
Many  have  a  faculty  of  turning  Eloi  into  Elias,  molehills  into  moun 
tains,  making  men  offenders  for  a  word,  and  by  false  glosses  causing 
innocent  things  to  seem  odious. 

[4.]  Let  me  entreat  you  to  improve  your  interests  for  brotherly  and 
friendly  collations  ;  public  conferences  cannot  be  had  without  tumult, 
and  there  is  a  prejudice  against  public  sermons;  and,  again,  private 
disputes  are  more  for  victory  than  truth  ;  usually  there  is  more  of  strife 

1  Pameliua  in  Vita  Tertulliani. 


404  MEAT  OUT  OF  THE  EATER.  [ZECH.  XIV.  9. 

than  love  in  them.  Tertullian 1  saith  of  his  private  disputation  with 
a  Jew,  Both  drew  out  their  reasonings,  and,  through  the  heat  of  con 
tention,  both  went  away  unsatisfied.  But  now,  if  there  were  meetings 
instituted  for  the  propounding  of  things  rather  by  way  of  case  than 
controversy,  and  matters  were  carried  not  so  much  in  a  disputative 
way,  but  by  way  of  friendly  collation  and  loving  discourse,  it  would 
much  conduce  to  the  ending  of  our  differences  ;  certainly,  where  such 
meetings  have  been  set  up  and  wisely  ordered,  much  good  hath  come 
by  them.  If  we  could  allure  Christians,  the  lot  of  whose  dwellings  is 
disposed  among  our  churches,  into  these  conferences,  we  should  find 
them  of  much  avail.  I  conceive  much  might  be  said  out  of  scripture 
for  them  ;  certainly  we  do  not  come  together  so  often  as  we  should,  to 
'  comfort  ourselves  with  the  mutual  faith  of  one  another/  Eom.  i.  11, 
12.  I  believe  that  enicrvva^w^v  spoken  of  Heb.  x.  25,  will  infer 
some  other  meeting  besides  the  public  assembly.  This  benefit  you  would 
find  by  such  a  course,  that  your  own  would  be  stablished,  others  would 
be  less  violent.  If  brought  to  these  friendly  consultations,  haply  it  may 
be  a  business  that  may  engage  you  to  much  labour  and  self-denial ;  but 
that  should  not  sway  with  a  Christian  minister,  whose  work  is  not  ended 
with  an  hour's  discourse  in  the  pulpit.  We  are  very  often  calling  for 
power  to  punish  heretics  ;  but  let  us  sadly  smite  upon  the  thigh,  and 
consider  if  any  of  us  in  private  have  improved  those  loving  courses  to 
gain  them  that  have  been  in  our  power.  Luther  hath  a  pretty  saying : 
Igne  caritatis  comburendi  sunt  hceretici — you  talk  of  burning  heretics, 
burn  them  first  in  the  fire  of  love,  or,  at  least,  burn  them  with  the 
fire  of  the  Spirit.  The  apostle  speaketh  of  *  trying  the  work  by  fire/  1 
Cor.  iii.  13.  Rational  and  friendly  conviction  will  do  much,  at  least 
it  will  beget  a  sweet  and  brotherly  correspondence,  and  it  is  to  be 
hoped  we  shall  find  more  meekness  where  things  are  not  carried  in  the 
way  of  a  set  disputation. 

I  have  done  with  my  address  to  the  ministry. 

Thirdly,  Give  me  leave  to  speak  a  word  to  yourselves,  not  as  if  I 
would  prescribe  to  you,  but  only  humbly  offer  two  or  three  considera 
tions  to  your  thoughts.  It  may  be  I  may  not  show  so  much  discretion 
in  it,  yet,  if  I  do  affection,  I  have  my  aim,  which  is  not  so  much  to 
direct  you,  as  to  draw  you  into  a  consultation  about  these  matters  ; 
and  therefore  I  humbly  propose  the  business  to  your  care.  Think  of  the 
church's  unity;  you  have  covenanted  to  endeavour  that '  the  Lord  be 
one,  and  his  name  one/  Consider,  civil  peace  depends  much  upon 
church  peace  ;  religion  is  called  so  a  religando,  it  being  the  greatest 
bond  to  link  men  together  ;  contrary  opinions  in  religion  usually  cause 
much  alienation  of  affection,  and  great  disturbances  in  the  common 
wealth.  Therefore  this  matter  appertaineth  to  you  in  reference  to 
unity.  I  humbly  desire  : — 

1.  That  you  would  seriously  do  your  utmost  to  draw  things  to  an 
agreement.  You  have  appointed  a  committee  of  accommodation 
already  :  we  do  not  know  what  is  done ;  suppose  you  tried  once  again. 
When  the  Remonstrants  troubled  the  churches  of  the  Low  Countries, 
there  were  often  collations,  and  they  did  select  men  once  and  again 

1  '  Alternis  vicibus  contentioso  fune  uterque  diem  in  vesperam  traximus,  obstrepenti- 
bus  etiarn.  quibusdam  spectantibus  singulorum  nubilo  quodam  veritas  oburnbrabatur.' 


ZECH.  XIV.  9.]          MEAT  OUT  OF  THE  EATER.  405 

and  again  to  consider  how  to  compose  the  differences.1  It  is  true, 
those  endeavours  did  not  succeed,  because  those  meetings  were  made 
up  of  the  most  violent  sticklers ;  and  the  Arminians,  by  the  means  of 
Utenbogardus,  had  the  secret  encouragement  and  countenance  of  some 
of  the  magistrates,  that  nothing  should  be  done  to  their  disservice 
and  disadvantage,  and  so  both  parties  strove  to  make  the  best  of  their 
opinion  and  faction.  But  now,  if  you  would  be  pleased  to  try  once 
again,  God  knows  what  will  be  the  success.  I  suppose  there  can 
be  no  danger  in  trying.  Call  some  men  together,  whose  eminency 
for  the  power  of  godliness  will  make  the  matter  the  more  venerable, 
entertained  with  the  more  reverence  and  awe.  When  the  people 
smell  self  and  interest  in  any  endeavours,  they  have  the  less  majesty 
with  them.  Call  men  through  age  and  experience  versed  in  such  a 
work,  men  of  a  moderate  and  sober  spirit,  who  prefer  the  interest  of 
religion  before  that  of  a  party.  Blessed  be  God,  England  doth  not 
want  such!  Call  them  together  to  think  of  ways  of  reconciliation. 
Though  many  thirst  and  pant  after  it,  yet  cannot  effect  it,  being  but 
private  men,  and  so  not  so  much  regarded,  and  in  bodies  and  assem 
blies  they  cannot  so  well  drive  it  on.  Men  of  middle  interests,  being 
always  suspected,  have  a  prejudice  upon  their  endeavours;  and,  indeed, 
good  men  cannot  be  imagined  to  be  so  without  all  touch  and  sense 
of  their  own  particular  opinion,  as  not  to  dispute,  stickle,  and  engage 
for  it  in  such  bodies  and  assemblies.  But  now,  if  such  were  called 
together  by  your  authority,  to  make  it  their  only  work  to  provide  for 
the  advantage  of  religion,  and  to  compose  the  differences,  possibly,  and 
by  the  blessing  of  God,  much  good  might  be  done.  However,  you  will 
manifest  that  you  have  not  been  wanting  to  your  duty ;  and  therefore 
weigh  it  in  your  thoughts. 

2.  That  you  would  quicken  your  ministers  and  elders,  in  their 
provincial  and  classical  meetings,  by  some  charge  and  command  to 
think  of  ways  how  best  to  gain  and  deal  with  dissensions.  The 
matter  is  not  below  the  care  of  a  Christian  magistrate.  Histories  tell 
us  how  Constantine  did  beseech  his  bishops  to  an  agreement,  oversee 
their  counsels,  travail  in  the  peace  of  the  churches.  Socrates  saith  he 
was  affected  with  the  schisms  of  the  church  as  his  own  calamity.2 
Well,  then,  if  you  would  be  pleased  to  quicken  them  by  your  com 
mand,  and  enable  them  by  your  authority  to  find  out  and  to  act  in 
such  ways  as  may  tend  to  the  ending  of  the  differences  and  controver 
sies,  much  good  might  be  done.  I  humbly  conceive  the  true  nature 
and  intent  of  such  meetings  is  not  altogether  or  chiefly  to  give  laws 
authoritatively  to  the  particular  churches,  as  to  consider  how  to  com 
pose  differences  that  do  arise  in  them  ;  and  it  were  sad  if  the  mint  and 
cummin  were  preferred  above  the  weighty  works,  and  the  chief  of 
their  care  were  spent  either  in  trivial  disputes,  or  in  making  rules  for 
their  own  rather  than  in  studying  all  brotherly  ways  of  gaining  those 
that  differ,  and  healing  the  breaches  of  the  church.  This,  I  say, 
were  sad  indeed ;  the  true  intent  and  nature  of  these  meetings  being 
to  give  satisfaction,  and  to  carry  things  with  more  clearness  of 
demonstration,  and  to  give  out  the  sense  of  the  church  in  matters 

1  See  the  History  of  the  Council  of  Dort  in  the  Preface  to  the  Reformed  Churches. 

2  See  Socrates'  Eccles.  Hist.,  lib.  i.  cap.  7,  in  the  Greek,  et  alius  passim. 


406  MEAT  OUT  OF  THE  EATER.  [ZECII.  XIV.  9- 

of  difficulty  :  for,  indeed,  the  less  of  a  court  and  the  more  of  a  council 
they  have  in  them  the  better ;  therefore,  if  you  would  command  and 
chiefly  commend  these  things  of  unity  to  their  care  and  debates, 
some  hope  might  arise  that  way. 

3.  That  you  would  take  care  that  ministers  put  out  for  scandal 
may  not  be  so  easily  taken  in  again.     Against  those  that  are  humbly 
penitent  and  modestly  ingenuous,  no  man  would  open  his  mouth ; 
but  for  the  others,  I  am  persuaded  they  are,  and  will  be,  a  great  means 
of  our  troubles ;  partly  as  they  occasion  no  small  offence  to  the  godly  ; 
the  dead  body  of  Amasa  in  the  way  to  discourage  the  people  of  the 
Lord  from  going  on  to  union  and  accord  ;  the  sons  of  Eli,  that  cause 
many  to  abhor  the  offering  of  the  Lord  :  partly  as  those  that  are  very 
apt  to  be  the  cinifloes  that  will  blow  up  the  coals  of  strife  amongst  us. 
The  first  stirs  about  religion  in  the  Low  Countries  were  occasioned  by 
the  ministers  of  the  old  leaven,  whom  they  were  fain  to  take  in  out 
of  necessity  in  that  scarcity  of  ministers,  and  to  allow  some  of  them, 
because  of  their  parts,  in  eminent  places.     The  story  nameth  Wig- 
gerus,  Coelhaasius,  and  others,  who  kindled  those  sparks  of  trouble, 
which  afterwards  were  blown  up  by  James  Arminius  into  a  great 
flame.1     Many  observe  that  the  Jesuits  go  over  to  the  Lutherans  and 
foment  differences  between  them  and  the  Reformed  ;  and  truly  we 
may  fear  their  influence  ;  men  that  have  the  old  malice  and  a  new 
irritation  will  stir  in  a  way  of  revenge.     The  Lord  guide  you!     I  am 
sorry  to  hear  the  complaints  that  are  abroad. 

4.  In  the  liberty  that  you  give,  use  great  caution.     Some  things 
you  may  be  forced  to  bear  with  for  a  time  ;  take  heed  of  endangering 
the  truth  of  God  ;  you  ought  to  be  tender  of  Christ's  little  ones  ;  woe 
to  those  that  offend  them,  Mat.  xviii.     But  you  ought  to  be  more 
tender  of  Christ's  truths ;  you  owe  somewhat  to  Christ's  saints  and 
servants,  but,  I  say  again,  more  to  his  truths.     It  is  somewhat  un 
heard  of    that  these  two  should  come  in  contest  and  competition. 
However,  you  will  find  Christ  more  jealous  of  his  ways  than  of  his 
servants,  of  his  truths  than  of  his  saints.     It  is  truth  makes  saints : 
John  xvii.  27,  c  Sanctify  them  by  thy  truth,  thy  word  is  truth  ; '  and 
husbandmen  are  ever  more  careful  of  their  seed-corn  than  of  the 
increase  ;  and,  besides,  we  may  be  deceived  in  saints — we  do  not  know 
hearts ;  but  we  cannot  so  easily  in  truths,  because  there  is  a  sure 
standard  to  measure  them  by.     Therefore,  take  heed  of  doing  any 
thing  against  truth.     It  is  a  good  old  caution,  In  veste  varietas  sit 
scissura  non  sit — though  there  be  divers  colours,  yet  let  there  be  no 
rent  in  the  church's  coat.    I  will  not  take  upon  me  to  state  the  matter ; 
what  liberty  you  may  give,  and  how  far.     Perhaps  that  may  be  un 
seasonable.     However  it  will  not,  I  hope,  be  too  much  presumption  to 
present  you  with  the  most  obvious  miscarriages  of  magistrates  in  this 
matter.     Three  sorts  of  men  there  are  in  the  world,  and  concerning 
every  one  of  them  we  may  say,  'The  way  of  peace  they  have  not  known/ 
Rom.  iii.  17. 

1 '  Amabilem  Belgicarum  Ecclesiarum  pacem  atque  harmoniam  perturbare  conati 
sunt  olim  nonnulli,  qui  deserto  Papismo,  sed  fermento  ejus  nondum  plene  expurgato  ad 
ecclesias  nostras  transierant,  earurndemque  ministerio  in  prima  ilia  ministrorum  inopia 
admoti  fuerant,  Casperus  Coelhasiua  Leidae,  Hermanns  Herbertus  Goudse  et  Dordrecti,' 
£c. —  Vide  Historian.  Syn.  Dord.  in  Prcef.  ad  Ecclesias  sub  initio. 


ZECH.  XIV.  9.]  MEAT  OUT  OF  THE  EATER.  407 

[1.]  Some  are  of  a  preposterous  zeal  in  lesser  differences,  and  are 
all  for  extremity  and  violence  towards  those  from  whom  they  differ  in 
the  least  degree  and  circumstances.  Most  of  the  censures  inflicted  by 
the  late  bishops  were  because  of  ceremonies,  things  not  weighty  in 
any  regard,  no,  not  in  their  own  esteem.  Some  men  breathe  out 
nothing  but  rage  and  threatenings  upon  the  least  dissent. 

I  remember  I  have  read  of  Joab,  David's  general,  that  when  his 
teacher  had  falsely  vowelled  one  word  in  the  Hebrew,  he  slew  him ; 
the  place  was  that  charge  to  destroy  Zechar.  He  read  it  Zachar, 
the  males  of  Amalek.1  It  is  good  to  preserve  truth,  but  small 
distempers  will  not  need  so  violent  a  cure.  It  is  as  if  a  man  should 
fire  a  house  to  destroy  the  mice  in  it.  Union  is  good,  but  rigorous 
enforcements,  especially  in  trifles,  and  things  that  lie  far  from  the  heart 
of  religion,  are  not  so  warrantable.  Paul  is  everywhere  most  zealous 
against  errors  ;  there  is  never  an  epistle  of  his  but  hath  somewhat 
against  them ;  however,  none  more  earnest  than  he  to  bring  cir 
cumcision  and  uncircumcision  to  a  profession  of  brotherhood. 

[2.]  Some  are  for  medleys  and  compounds  of  religion,  as  if  that 
would  be  peace.  Thus  Charles  V.  thought  to  please  all  by  that 
wicked  book  called  the  Interim  ;  it  did  a  great  deal  of  harm,  and  did 
not  any  way  heal  the  difference.  Many  of  late  amongst  us,  and 
in  other  reformed  churches,  endeavoured  to  blend  us  and  Eome, 
Babylon  and  Zion,  together.  God  hateth  those  iniquos  syncretismos, 
profane  mixtures  and  intermistical  designs.  Unity  consists  in  an 
agreement  in  the  truth,  not  in  a  coagulation  of  errors.  Strings  that 
are  in  tune  must  not  be  stirred,  others  must  be  set  up  to  them.  The 
disobedient  must  be  brought  up  to  the  wisdom  of  the  just,  not  that 
brought  down  to  them,  Luke  i.  17.  When  the  '  language  is  pure  '  the 
shoulder  is  one,  Zeph.  iii.  9.  Little  hopes  of  agreement  till  you  set 
up  pure  doctrine,  unmixed  discipline.  The  new  cloth  set  upon  the 
old  will  make  the  rent  the  greater.  The  world  thinks  the  less  purity 
the  more  unity,  but  it  is  otherwise.  All  the  troubles  are  because  iron 
will  not  mix  with  clay,  God's  ways  with  man's  inventions. 

[3.]  Some  drive  at  a  promiscuous  leave  and  toleration  of  all 
opinions  and  differences,  though  never  so  contrary  to  truth,  as  if 
this  were  the  best  way  to  bring  things  to  any  peace  and  quiet.  Oh  ! 
consider  how  great  a  prejudice  this  is  to  religion.  This  is  the  very 
way  that  Julian,  the  apostate,  took  to  destroy  it.  Socrates  Scholas- 
ticus,  Ammianus  Marcellinus,  and  others  that  write  of  him,  say  that, 
to  ruin  religion,  he  would  equally  tolerate  and  countenance  all  parties. 
I  shall  but  take  notice  of  what  one  saith,2  that  he  was  thoroughly  set 
upon  this,  as  knowing  it  to  be  the  ready  way  to  bring  all  to  naught ; 
and,  indeed,  it  was  not  only  the  policy  of  this  subtle  adversary,  but  of 
all  the  enemies  of  truth,  as  the  margin  will  inform  you.3  And,  in 
deed,  where  it  doth  not  destroy  religion,  it  doth  embase  it,  partly 

1  The  remembrance  of  Amalek,  Deut.  xxv.  19. — Ed. 

8  'Quod  agebat  ideo  obstinate,  ut  dissentientem  augente  licentia  non  timeret  minantem 
postea  plebem,'  &c. —  Petrus  Morentimus  in  Prvufat.  in  Juliani  miso-puyioncm. 

3  '  Passim  cum  omnibus  miscent,  nihil  enim  interest  illis  licet  divcrsa  tractantibun 
dum  ad  unius  veritatis  expugnationem  exspirent.' — Ter.  lib.  de  Prcescrip.  Advcrsus 
Jlceret.,  cap.  41. 


408  MEAT  OUT  OF  THE  EATER.      [ZECH.  XIV.  9. 

because  men  content  themselves  in  having  made  a  better  choice  than 
others  about  them  ;  partly  because  men  spend  all  the  heat  and  first 
born  of  their  strength  and  zeal  in  the  contentions,  and  let  practice 
go.  Certainly  there  would  be  but  little  security  to  truth  and  its  fol 
lowers  where  there  is  such  a  promiscuous  toleration.  Where  men  are 
godly  they  cannot  be  so  easily  amassed  into  one  body  and  confederacy 
with  persons  erroneous ;  they  being  bound  up  by  conscience,  and 
having  religion  on  their  sides,  are  not  so  flexible,  and  then  the  others 
cannot  so  well  agree  with  them,  for  two  different  errors  can  better 
agree  and  cotton  among  themselves  than  one  error  and  the  nearest 
truth.  Darkness  and  darkness  can  better  agree  than  light  and  dark 
ness  :  always  you  will  find  it,  men  hate  the  nearest  truth  as  being  that 
light  by  which  their  deeds  are  reproved.  The  Eunomians  and  the 
Arians,  though  they  held  different  errors  (the  one  denied  the  Godhead 
of  the  Son,  the  other  of  the  Spirit),  could  better  agree  with  one  an 
other  than  with  the  orthodox.  The  Pharisees  and  Herodians,  though 
of  different  principles  (the  one  being  for,  the  other  against  the  liberty 
of  the  Jews),  yet  both  could  conspire  together  to  entrap  Christ.  Gebal 
and  Ammon  and  Amalek  could  better  accord  with  one  another  than 
with  Zion.  In  such  a  case  truth  would  be  worst  provided  for  ;  always 
under  fears  of  some  Sicilian  vespers  or  a  Saint  Bartholomew's  matins, 
some  sudden  eruption  of  violent  counsels  and  dangers  hatched  against  it. 

Thus  I  have  been  bold  to  commend  a  few  things  unto  you.  God 
direct  your  hearts  to  all  seasonable  counsels,  for  his  glory  and  the 
church's  good ! 

Object.  But  you  will  say,  This  a  work  of  time.  What  is  to  be  done 
to  avoid  the  danger  of  the  present  distractions  ? 

Sol.  I  answer — That  question  is  to  be  put  to  God,  not  man :  Ps.  xi. 
3,  '  If  the  foundations  be  destroyed,  what  can  the  righteous  do/  i.et  if 
religion,  laws,  authority,  and  all  have  lost  their  awe,  what  can  they 
do  ?  The  answer  is  in  the  next  verse  :  '  God  is  in  the  holy  temple/  i.e., 
there  is  a  God  above,  one  in  heaven,  go  to  him.  I  suppose  you  are 
met  this  day,  as  those  at  Ahava,  to  seek  a  right  way,  Ezra.  viii.  21  ; 
when  we  are  at  a  loss  and  past  the  help  of  means,  the  address  may  be 
the  better  made  to  God. 

2.  If  you  go  to  God,  you  must  go  to  him  in  his  own  way.  How 
is  that  ?  You  shall  see  Job  xxxiv.  31,  *  Surely  it  is  meet  to  be  said 
to  God,  I  have  borne  the  chastisement  of  mine  iniquity ;  I  will  offend 
no  more.'  This  is  meet  for  you  to  be  said  to  God,  to  come  before  him 
with  humiliation  and  reformation. 

[1.]  With  humiliation.  Sadly  reflect  upon  your  miscarriages.  I  would 
not  willingly  declaim  upon  that  theme  ;  too  many  do.  It  is  natural  to 
us  to  speak  evil  of  dignities :  envy  would  blast  eminency.  Some  are 
mad  upon  idols ;  they  will  blemish  you,  for  you  have  vexed  them. 
Others  are  burdened  with  payments,  and  they  will  say,  '  The  former 
times  were  better  than  these/  Eccles.  vii.  10.  Haply  Solomon  relateth 
to  his  own  times.  They  complain  of  Solomon's  yokes,  though  occa 
sioned  by  the  temple  work  in  those  days.  Some  affect  the  repute  of 
bold  men  ;  it  feeds  the  humour  of  the  times  to  lay  things  to  your 
charge.  The  Lord  make  others  more  sober,  and  you  more  humble  I 
It  is  your  duty  to  smite  upon  the  thigh.  Surely  there  is  a  cause, 


ZECH.  XIY.  9.]  MEAT  OUT  OF  THE  EATER.  409 

when  there  were  such  great  distractions  that  they  groped  like  a  blind 
man,  and  could  not  find  the  way.  They  said, '  Our  iniquities  are  with 
us ;  as  for  our  transgressions,  we  know  them/  Isa.  lix.  10-12.  When 
those  that  speak  tremblings  are  little  feared,  surely  there  is  some 
offence,  Hosea  xiii.  1.  Commune  with  your  own  hearts ;  guilt  works 
best  when  it  results  from  your  own  consciences ;  being  represented  from 
without ;  it  irritateth ;  sweetly  arising  from  within,  it  humbleth.  What 
is  the  matter  then  ?  Have  you  dealt  with  God  so  faithfully,  with 
the  people  so  kindly,  as  you  should  ?  Have  grievances  been  redressed, 
justice  executed,  the  glory  of  God's  house  provided  for  ?  I  remember 
a  story  in  Plutarch  of  Demetrius,  king  of  Macedonia,1  who,  when  his 
subjects  tendered  their  petitions  to  him  of  having  their  grievances 
redressed,  he  cast  them  into  a  river:  afterward  Seleucus  the  Great 
came  with  an  army  against  him  ;  not  a  man  would  stir ;  he  was  taken 
prisoner,  and  deprived  of  his  kingdom.  People  will  bear  any 
thing  rather  than  neglects  of  justice.  Consider  these  things.  Come 
with  humiliation. 

[2.]  Come  with  purposes  of  reformation :  'I  will  do  so  no  more/  Do 
your  first  works  if  you  would  recover  your  lost  glory.  You  know  by 
what  insinuations  Absalom  stole  away  the  hearts  of  the  people ;  by 
those  of  justice  and  kindness.  He  kissed  them.  He  did  perjicere 
oscula,  adorare  vulgus,  as  the  historian  saith  of  Otho ;  and  you  know 
he  said,  2  Sam.  xv.  4,  Oh !  that  I  were  a  judge  in  the  land,  then 
I  would  do  them  justice ;  and  it  would  be  sad  if  corruptions  be  found 
in  you  when  distractions  are  upon  you.  It  is  said  of  the  assembly  of 
'  the  gods,'  that  had  not  done  justice  to  the  afflicted,  nor  defended  the 
poor  widow  and  fatherless,  Ps.  Ixxxii.  5,  '  That  they  know  not,  neither 
will  they  understand ;  they  walk  on  in  darkness,  though  the  founda 
tions  of  the  land  be  out  of  course ; '  they  continued  in  perverting 
justice  and  right,  though  God  ruined  the  commonwealth  and  plucked 
it  asunder.  Oh  !  let  it  be  never  said  of  you  ;  it  shall  be  my  prayer 
to  God  for  you. 

1  Plutarchus  in  Vita  DemetriL 


ENGLAND'S  SPIRITUAL  LANGUISHING; 


THE  CAUSES  AND   CURE : 

DISCOVERED  IN  A  SERMON  PREACHED  BEFORE  THE  HONOURABLE 

HOUSE  OF  COMMONS,  ON  THEIR  SOLEMN  DAY  OF  FAST, 

AT  MARGARET'S,  WESTMINSTER,  JUNE  28,  1648. 


THE   EPISTLE  DEDICATORY. 


To  the  Honourable  HOUSE  of  COMMONS  now  assembled  in  Parliament. 

You  were  pleased  to  require  my  service  on  your  late  day  of  fast,  as  you 
had  done  on  the  same  occasion  just  a  twelvemonth  before.  I  desired 
to  speak  seasonably  then,  and  now  too.  The  Lord  directed  my  thoughts 
then  to  a  subject  of  peace, — our  distractions  were  great ,  and  now  to 
treat  of  zeal, — our  destruction,  we  fear,  draweth  nigh.  These  two  things 
may  well  stand  together,  love  and  zeal ;  and  if  men  were  wise,  James 
iii.  18,  the  fruit  of  righteousness  might  be  sown  in  peace,  and  such  con 
cord  effected  between  brethren,  wherein  religion  may  not  suffer.  I 
know  there  are  two  parties  that  will  never  be  accorded — the  seed 
of  the  woman,  and  the  seed  of  the  serpent ;  there  will  be  enmity. 
But  is  not  there  a  wise  man  among  us  ?  not  one  that  shall  be  able  to 
judge  between  brethren?  1  Cor.  vi.  5.  I  speak  not  this  to  flatter 
with  a  general  offer  ;  I  have  always  disliked  general  invectives  against 
error,  and  general  proposals  of  peace.1  This  were  to  deal  in  names 
rather  than  things,  and  to  seduce  the  soul  into  a  hope  of  that  which 
is  far  enough  from  being  accomplished.  Neither  do  I  speak  it  to  cool 
any  man's  zeal ;  the  drift  of  this  sermon  is  to  kindle  it.  Godliness 
cannot  be  without  a  holy  heat.  Those  that  suffer  under  persecution 
will  contend  against  delusion,  that  is  but  a  duty ;  and  it  were  to  be 
wished  it  were  more  done,  and  more  regularly.  Certainly  some  have 
been  too  silent  whilst  the  truths  of  God  have  been  made  void; 2  therefore, 
we  are  far  from  condemning  any  such  vigorous  opposition  of  the  present 
errors.  I  only  mention  it  as  an  expression  of  my  desires  and  hopes. 

For  the  present  discourse,  the  style  of  it,  I  confess,  is  too  turbid,  and 
hath  too  much  of  inculcation  in  it  to  be  fit  for  the  press,  and  therefore 
I  should  have  adjudged  it  to  keep  company  with  some  other  neglected 
papers,  but  that,  in  obedience  to  your  order,  and  condescension  to  the  re 
quests  of  some  friends,  I  have  now  made  it  public ;  and,  my  employ- 
merit  being  much,  am  forced  to  send  it  forth  without  refining.  I  do 
not  know  what  blessing  the  Lord,  whose  power  is  usually  perfected  in 

1  '  Qui  pacem  tractat  non  repetitis  conditionibus  dissidii,  is  magis  aniraos  dulcedine 
pacis  fallit  quatn  aequitate  componit.' 

2  'M^Trore  KaraytvuffKU  fj.tv  rrjs  fle/^TTjros/  &c. — Naz.  Orat.  de  Moderat.  in  Disput. 


414  THE  EPISTLE  DEDICATORY. 

weakness,  2  Cor.  xii.  9,  may  ordain  by  it.     I  desire  to  wait  upon  him, 
commending  it  to  his  grace. 

In  many  things  I  have  freely  expressed  myself,  and  possibly  some 
may  think,  uncovered  our  own  nakedness.  The  mouth  of  iniquity  is 
soon  opened;  and  it  is  hard  to  speak  against  the  sins  of  religious  per 
sons  without  giving  some  advantage  to  religious  enemies.  All  that  I 
shall  say  to  this  is,  that  offenders  give  the  scandal,  not  the  reprover. 
I  confess,  I  like  rolling  in  the  dust  at  Aphrah,  Micah  i.  10,  that  Gath 
may  not  know  it;  but  when  offences  are  public,  it  were  an  injury  to 
religion  to  be  silent.  We  cannot  do  it  a  greater  right  than  to  declare 
and  witness  against  such  miscarriages  ;  and,  therefore,  when  the  house 
of  Jacob  offendeth,  it  must  be  told  its  own  with  a  full  throat.1  It  will 
be  our  honour  to  shake  off  the  vipers  upon  a  discovery,  though  they 
would  still  stick  on.  But  for  the  enemies ; — • 

Nullane  habent  vitia,  ?  immo  alia  haudforlasse  minora  :  a 

are  they  so  innocent  as  to  be  able  to  cast  the  stone  at  us  ? 
John  viii.  7.  Shall  they  that  have  wounds  upbraid  us  with  scars  ?l{ 
and  they  that  halt  downright,  charge  us  with  tripping?  or  the 
blackamore  object  spots  to  a  fair  woman?  Let  them  first  pluck 
out  their  own  beam,  and  then  possibly  they  may  understand  what  an 
injury  it  is,  and  a  wicked  malice,  to  throw  personal  guilt  in  religion's 
face,  and  out  of  a  dislike  to  one  Mordecai,  to  seek  the  destruction  of  all 
the  Jews,  Esther  iii.  6,  and  to  charge  that  upon  the  order  which  is 
but  the  just  blemish  of  some  persons  sheltered  under  the  name  and 
pretence  of  it.  As  Nazianzen  speaketh  of  some :  Ol  KaiaiTiwvTai  TQV 
avTov  o>5  KCLKICLS  $i$da'Ka\ov>  teal  p,cCkLCi&>  orav  TroXXot?  evrv^coai 
TWV  TTpocrTaalas  ^lopevwv :  that  for  some  bishops'  sake  ac 
cuse  Christianity  itself  as  an  evil  law.4 

For  yourselves,  right  honourable,  I  beseech  you,  remember  religion 
flourishing  will  be  your  defence ;  and  that  it  is  better  to  trust  God 
with  your  protection,  than  to  fly  to  ill  counsels,5  or  condescensions, 
whereby  you  may  gain  the  respects  of  men.  The  Lord  grant  that  you 
may  live  up  to  such  a  principle ;  and  in  these  times  of  violence,  do 
nothing  unworthy  of  God,  or  of  his  oath  that  is  upon  you. 

So  pray eth  your  meanest  servant  in  the  Lord's  work, 

THO.  MANTON. 

1  Isa.  Iviii.  1,  opened  to  this  purpose  by  Mr  Richard  Vines  in  the  morning. 

2  Horatius. 

3  *  la  Tpa.ijfj.aTa  fyovrfs,  Kal  rods  AtcSAwiras  6vei8i£ovTes,  o?  TO.  Trpocncrf/x^ara  Staa-tpovres  Kal 
Ta  TTTCj/iara  avToi  Tracrxovre?,  ol  tv  r<$  /3o/>/3<fy>y  tyKvXtvSpbfj.evoi,  Kal  TOIS  6/j.i\ois  TJJJ.UV  cirev<p~ 
pon.vdp.evoi..' — Nazinanz.  de  inimicis  Ecclesice,  Orat.  I.  13. 

4  Najs.  Orat.  14. 

c  'Admonendi  suntpacis  auctores  ne  dum  pacem  nimis  diligant,  et  cum  omnibus  qusc- 
rant,  consentiendo  perversis  ab  auctoris  sui  se  pace  disjungant,  ne  dum  humana  foria 
jurgia  metuant,  interni  fcederis  discussione  feriautur,' — Ambros. 


ENGLAND'S  SPIRITUAL  LANGUISHING; 

WITH 

THE  CAUSES  AND  CURE. 


Be  watchful,  and  strengthen  the  things  which  remain,  that  are  ready 
to  die;  for  I  have  not  found  thy  works  perfect  before  God. — KEY. 
III.  2. 

IN  scriptures  wherein  the  expression  is  anything  more  difficult,  wits 
are  most  rank  and  luxuriant,  every  one  taking  a  liberty  to  affix  his 
own  sense  there,  where  the  true  and  genuine  sense  is  not  so  obvious 
and  easily  found  out ;  and  because  two  or  three  false  interpretations 
may  be  asserted  with  equal  probability,  the  scriptures  have  suffered  as 
an  uncertain  rule,  or  nose  of  wax  (it  is  the  blasphemy  of  the  Papists), 
which  is  ductile  and  pliable  to  every  fancy  and  purpose.  The  truth 
is,  we  are  more  happy  in  discovering  falsehood  than  in  clearing  truth, 
and  those  which  come  after  can  more  easily  discern  wherein  others 
have  halted  and  are  defective,  than  reach  the  truth  themselves.  I 
have  always  looked  upon  that  as  a  grave  observation,1  Facilius  est 
aliorum  convellere  sententias  quam  stabilire  propriam — men  are 
always  better  at  confuting  than  confirming ;  in  which,  though  I  am 
strengthened  by  the  censure  of  Jerome  on  Lactantius,2  who  observed 
that  his  arguments  were  more  valid  and  strong  which  he  brought 
against  false  worships,  than  those  other  by  which  he  confirmed  the 
true;  and  Tully  wished  he  could  as  easily  find  out  the  true  God  as 
disprove  the  false.3  Whether  it  be  through  that  natural  desire  that  is 
in  us  to  blemish  others,  or  from  the  weakness  and  imperfection  of  our 
apprehensions,  or  from  an  obstinate  prejudice  against  divine  truths, 
or  from  God's  hiding  and  reserving  many  things  till  the  age  next  their 
accomplishment,  I  will  not  now  dispute.  I  only  hint  it  to  show  that 
therefore  it  is  why  men  have  disputed  so  unhappily,  and  with  such 
variety,  about  some  difficult  places  of  scripture,  always  acquitting 
themselves  with  more  honour,  success,  and  satisfaction  in  disproving 
the  opinion  of  others,  than  in  vindicating  and  clearing  their  own. 

As  this  hath  been  the  fate  of  other  scriptures,  so  especially  of  this 
book  of  the  Kevelation,  wherein  there  are  as  many  mysteries  as  words ; 

1  Observatum  sapius  a  Wendilino  in  lib.  de  Coelo. 

3  'Lactantius  quasi  quidaui  fluvius  Tullianse  eloquentise,  utinam  tarn  nostra  potuisset 
confirmare  quam  facile  aliena  destruxit.' — llieron. 
8  Tullius  lib.  de  Nat.  Deorum. 


416  ENGLAND'S  SPIRITUAL  LANGUISHING.        [KEY.  III.  2. 

and  all  matters,  as  is  usual  in  prophecies,  veiled  under  expressions 
which  are  of  a  mystic  sense  and  interpretation.1  Above  all  other  parts 
of  the  book,  the  three  first  chapters  are  most  plain  and  easy  to  be 
understood,  though  here  also  difficulties  want  not.  For  my  part,  I 
shall  not  trouble  you  with  the  several  thoughts  of  men  about  these 
chapters.  The  noise  of  axe  and  hammer  should  not  be  heard  in  the 
temple  ;  these  discussions  better  become  the  study  than  the  pulpit. 

Let  it  suffice  to  note  that  the  main  contents  of  them  are  several 
epistles  sent  from  Jesus  Christ  by  John  to  the  seven  churches  of  Asia. 
But  here  a  doubt  ariseth,  why  a  Catholic  prophecy,  such  as  is  calcu 
lated  for  the  church  in  general,  and  all  ages  of  it,  should  begin  with 
epistles  to  these  particular  churches.  What  may  be  the  reason  of 
this?  Ans.  It  is  so,  partly  because  the  gospel  did  here  first 
eminently  flourish,  and  the  Spirit  of  God  foresaw  that  the  malice  of 
Satan  would  also  first  powerfully  invade  and  overrun  these  churches, 
and  so  engage  them  to  the  wrath  of  God  ;2  partly  because  of  John's  par 
ticular  relation  and  apostolical  presidency  over  these  churches,  wherein 
the  Spirit  of  God  condescendeth  to  that  natural  inquisitiveness  and 
desire  that  we  have  to  know  what  shall  become  of  our  own  ;  and 
therefore  being  about  to  reveal  to  him  the  state  of  all  the  churches,  he 
beginneth  with  those  to  whom  he  stood  in  particular  bond  and  relation. 

But  why  to  the  seven  churches  in  Asia,  since  there  were  more 
planted  in  that  tract  and  country  ?  3  I  answer  again — It  may  be  partly 
because  of  the  prophetical  perfection  of  this  number,  which  is  every 
where  in  scripture  solemn  and  sacred,  and  with  which  the  Spirit  of 
God  seemeth  most  delighted  in  this  prophecy  ;  and,  therefore,  we  hear 
of  seven  stars,  seven  spirits,  seven  candlesticks,  seven  lamps,  seven 
seals,  seven  angels,  seven  trumpets,  seven  vials,  seven  thunders  of  the 
dragon  with  seven  heads,  the  city  with  seven  hills,  the  beast  with  seven 
horns  ;  and,  therefore,  that  the  beginning  of  the  prophecy  might  carry 
proportion  with  the  rest  of  it,  wherein  all  things  are  set  forth  under 
the  typical  figure  of  this  number,  he  writeth  to  the  seven  churches  ot 
Asia.  And  partly  because  in  these  seven  churches,  which  were  the 
most  eminent,  there  was  found  enough  to  represent  the  state,  graces, 
evils  of  all  churches  in  all  ages ;  and  indeed  the  pattern  and  type  is  so 
complete  and  perfect,  that  by  an  easy  and  fair  accommodation  it  may 
be  applied  to  all  other  churches  that  are  not  named  here,  for  in  them 
God  was  pleased  to  give  the  world  a  document  and  experience  of  all 
those  judgments  and  dispensations  which  he  would  exercise  towards 
other  churches  offending  and  declining  in  the  same  manner. 

One  question  more,  and  we  have  done  with  this  general  view,  and 
that  is,  Why  all  these  epistles  are  directed  to  the  several  angels,  or 
respective  ministries  of  the  churches,  since  the  drift  of  them  concerneth 
the  whole  body  of  the  people  ?  I  answer — Either  because  they  were 
notoriously  guilty  of  the  offences  charged,  and  so  by  example  propa 
gated  their  own  taint  and  profaneness  among  the  people  ;  or  through 
oscitancy  and  carelessness  suffered  corruptions  to  creep  in  upon  others  ; 
or  else  because  all  dispensations  from  Christ  were  to  pass  through 

1  '  Quot  verba,  tot  sacramenta.' — Hieron.  in  Prcef.  ad  Bib. 

2  Foxius  in  Rora.,  pag.  xxi.  14. 

3  See  Aug.  de  Civit.  Dei,  lib.  xi.,  cap.  14. 


EEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  417 

their  hands  to  the  church ;  and  so  the  regular  way  of  transmitting 
these  epistles  was  by  means  of  the  angel  or  eldership. 

Other  general  observations  there  are,  but  I  quit  them,  desiring  to 
fall  upon  the  epistle  we  have  in  hand.  The  text  is  a  part  of  the 
epistle  to  the  church  of  Sardis,  which  was  a  flourishing  and  rich  city, 
the  seat  of  the  kings  of  Lydia.  In  it  you  have  : — 

1.  An  inscription  :  '  To  the  angel  of  the  church  of  Sardis/  write.    You 
see  it  is  inscribed,  as  all  the  rest  are,  '  to  the  angel  of  the  church ; ' 
that  is,  to  the  ministry,  who,  because  of  their  subserviency  to  the  sal 
vation  of  the  elect,  and  that  resemblance  that  is  between  their  function 
and  the  angel's  office,  are  expressed  by  that  term,  and  though  they 
were  many,  yet  they  are  expressed  in  the  singular  number,  angel, 
to  note  their  union  and  combination  in  a  body  and  society.     To  this 
angel  write,  in  which  word  he  produceth  his  warrant  and  authority. 
We  cannot  threaten  churches  in  our  own  name  ;  Christ  must  first  say, 
Write.     The  priests  under  the  law  were  to  have  their  ears  tipped  with 
blood,  Exod.  xxix.  20.     Christ  must  command  and  inspire,  as  he  doth 
John  here,  Write.1 

2.  A  description   of  Christ,   the  author  of   this  epistle,  '  These 
things  saith  he  that  hath  the  seven  Spirits  of  God  and  the  seven  stars/ 
The  seven  Spirits,  that  is,  the  Holy  Ghost,  who  is  called  so  because 
of  the  plenty,  perfection,  and  variety  of  his  gracious  operations  and 
influences  ;  and,  therefore,  in  the  old  hymn  of  the  church,  it  was  said 
to  the  Holy  Ghost,  Tu  septiformis  munere  ;  and  it  is  said  Christ  hath 
these  seven  Spirits,  that  is,  hath  power  to  send  the  Holy  Ghost,  who 
always  acteth  as  Christ's  Spirit,  with  reference  to  his  merit  and  inter 
cession  ;  therefore  it  is  said,  John  xiv.  15,  '  He  shall  take  of  mine  and 
show  it  you.'     Christ  taketh  this  title  upon  him  now  to  show  that  he 
had  Spirit  enough  to  quicken  dead  Sardis,  seven  Spirits,  when  he 
writeth  to  a  languishing  church.     The  next  part  of  the  description  is 
'and  the  seven  stars;'  these  are  expounded  Kev.  i.  20.     'And  the 
seven  stars  are  the  angels  of  the  seven  churches ; '  so  that  the  stars 
note  the  subordinate  ministries  which  Christ  is  said  to  have,  because 
he  appointeth  them,  gifteth  them,  assists  them  in  their  office  and 
functions. 

3.  The  occasion  of  the  epistle,  which  is  taken  from  the  state  of  the 
church,  which  was  well  enough  known  to  God,  and  therefore  it  is 
prefaced  thus,  '  I  know  thy  works,'  a  phrase  that  is  used  to  all  the  rest 
of  the  churches,  but  is  most  proper  to  Sardis,  whose  crime  objected  is, 
hypocrisy  and  pretence.     Oh  !  how  should  it  startle  hypocrites  to  hear 
God  say,  '  I  know  thy  works.'     It  implieth  Christ's  strict  and  severe 
observation  of  what  is  done  among  his  people ;  his  eyes  are  every 
where,  but  he  observeth  the  church :  Cant.  vi.  11,  'He  goeth  down 
into  the  gardens  to  see  the  fruits  of  the  valleys ;  to  see  whether  the 
vines  flourished,  and  the  pomegranates  budded;'  phrases  which  imply 
a  narrow  inspection. 

The  state  of  the  church  is  described  two  ways : — 

[1.]  By  its  repute  and  renown  among  other  churches,  they  did 
judge  and  speak  well  of  her:  '  Thou  hast  a  name  that  thou  livest' — 
i.e.,  thou  art  reputed  to  be  eminent  for  faith,  piety,  and  the  power  of 

1  See  Mr  Jesop's  Sermon  on  the  Augel  of  the  Church  of  Ephesus,  p.  12. 
VOL.  V.  2  D 


418  ENGLAND'S  SPIRITUAL  LANGUISHING.        [REV.  III.  2. 

godliness,  and  goest  for  an  excellent  church  in  thine  own  conceit  and 
the  opinion  of  others  ;  a  church  is  then  said  to  live  when  it  receiveth 
the  grace  of  life,  and  expresseth  the  life  of  grace,  and  name  is  taken 
for  repute  and  renown. 

[2.]  By  the  judgment  of  Jesus  Christ — 'but  art  dead.'  Thy  con 
dition  is  not  correspondent  to  the  report  that  goeth  of  thee.  The 
churches  that  judge  well  of  thee  are  deceived ;  for  though  there  be 
much  profession,  yet  very  little  of  the  power  of  truth  and  godliness  is 
found  in  thee,  which  is  here  expressed  by  death. 

4.  The  next  things  observable  is  the  counsel  of  Christ,  and  direction 
to  this  languishing  church,  and  that  is  in  the  verse  read :  '  Be  watch 
ful,  and  strengthen  the  things  that  are  ready  to  die/  &c. 

In  which  counsel  of  Christ  to  his  church  you  may  observe : — 


!!.]  An  excitation,  *  Be  watchful.' 
2.] 


A  direction,  '  Strengthen  the  things  which  remain,  which  are 
ready  to  die/ 

[3.]  A  conviction  to  set  on  both  the  former  parts,  '  For  I  have  not 
found  thy  works  perfect  before  God.' 

The  main  duty  is  in  the  middle,  the  first  part  being  laid  down  by 
way  of  preparative  to  it,  and  the  third  by  way  of  reason  and  enforce 
ment.  Therefore,  though  I  shall  explain  the  whole  verse,  yet  I  shall 
single  out  the  middle  clause  for  larger  and  more  special  discussion. 

[1.]  I  begin  with  the  excitation,  which,  as  I  said,  was  laid  down  by 
way  of  preparation  for  the  other  duty :  '  Be  watchful,' — i.e.,  look  to  it, 
see  whereunto  these  things  will  grow.  Such  sad  beginnings  should 
make  you  consider  and  observe  your  sins,  and  provide  against  your 
judgments.  Holy  watchfulness  and  observation  is  the  first  step  to 
amendment ;  and  when  people  begin  to  understand  the  approaches  of 
wrath,  they  are  in  a  fair  way  to  prevent  them.  There  cannot  be  such 
a  grey  hair,  or  a  sadder  intimation  of  swift  destruction,  than  a  secure 
and  careless  inadvertency.  The  first  thing  pressed  is,  '  Be  watchful.' 

[2.]  You  may  look  upon  the  conviction,  which  is  brought  as  a 
reason  why  they  should  watch,  or  recover  their  former  height  in  godli 
ness:  '  For  I  have  not  found  thy  works  perfect  before  God.'  Whatever 
men  think  of  them,  they  are  not  so  holy  and  entire  as  to  be  able  to 
endure  my  trial.  Things  in  a  scripture  sense  are  said  to  be  TreTrX?;- 
pcofjieva,  full  and  perfect,  when  they  are  sincere  and  sound,  without 
hypocrisy  and  guile ;  and  therefore  Caleb's  integrity  is  expressed  by 
fulfilling  after  God,  or  following  of  God  fully,  Num.  xiv.  24  ;  he  under- 
standeth  such  a  perfect  and  full  growth  as  keepeth  things  from 
languishing  or  dying  away. 

[3.]  The  next  thing  now  is  the  direction  or  main  duty  pressed : 
'  Strengthen  the  things  that  remain,  which  are  ready  to  die.'  There 
were  ra  \oi7ra,  some  sorry  remains  of  religion  and  godliness,  to  quicken 
or  strengthen  which  he  addeth  a  reason,  a  //-eAAet  cnroOavelv,  which 
shall  die.  The  same  kind  of  Greek  expression  is  used  concerning  the 
centurion's  servant,  when  he  was  at  the  point  of  death,  which  is  ex 
pressed  by  rj/^eXXe  re\evrav,  Luke  vii.  2.  They  are  even  languishing 
and  expiring  ;  unless  you  strengthen  and  repair  them,  they  are  utterly 
lost  and  gone.  The  word  that  expresseth  their  duty  is  arypigov,  settle 
or  establish  them,  which  implieth  not  only  a  care  to  keep  them  from 


REV.  III.  2.J        ENGLAND'S  SPIKITUAL  LANGUISHING.  419 

expiration,  but  to  recover  them  to  their  former  height  and  radiancy  ; 
and,  therefore,  a  like  matter  is  expressed  by  the  apostle  Paul  in  another 
word,  for  he  biddeth  Timothy  dvafoTrvpelv,  stir  or  blow  up  the  gift  of 
God  in  him,  2  Tim.  i.  6. 

There  is  nothing  of  difficulty  in  the  clause,  only  it  doth  not  so  easily 
appear,  since  they  are  not  specified  in  the  text,  what  are  those  ra 
XotTra,  those  remains  of  religion,  which  he  urgeth  them  to  strengthen. 

How  shall  we  know  what  they  are  ?  Ans.  It  cannot  be  meant 
of  persons,  as  some  would  have  it,  understanding  it  of  the  weak  of 
the  flock,  for  it  is  ra  Xorrra,  things,  not  persons  ;  and  truly  it  must  be 
something  concerning  the  vitals  of  religion ;  such,  which,  if  revived, 
would  make  them  live  and  flourish  again  in  the  sight  of  God  and  of 
the  churches.  Now,  doctrinals  it  cannot  be,  for  the  reason  rendered 
in  the  latter  part  of  the  text,  '  For  I  have  not  found  thy  works  perfect 
before  God/  It  is  some  decay  in  practicals,  thy  works,  ra  epja ;  and  if 
they  had  decayed  in  doctrinals,  they  could  not  have  so  much  as  a  name 
that  they  lived.  And  then  mere  discipline  it  cannot  be,  for  howsoever 
that  be  a  great  preservation  to  godliness,  and  a  considerable  stake  in 
religion's  hedge,  yet  the  corruption  or  intermission  of  discipline  cannot 
so  properly  be  termed  the  death  of  the  church.  It  is,  I  remember,  if 
some  expound  the  place  right,  called  the  sleep  of  the  church,  Cant, 
vi.  2,  '  I  sleep,  but  my  heart  waketh.'  Brightman  *  applieth  it  to  the 
church  about  the  third  century,  which  was  watchful  over  doctrine ;  the 
heart  waked,  but  carelessly  digested  the  corruption  and  degeneration 
of  discipline,  and  therefore  she  is  said  to  sleep,  but  it  is  nowhere  called 
death ;  and  it  cannot  be  mere  discipline,  though  some  regard  may  be 
had  thereunto.  And  therefore  principally  it  is  meant  of  some  few 
poor  relics  of  languishing  godliness,  like  sparks  under  the  ashes  which 
needed  blowing  up.2  The  sum  of  all  is,  I  hope  you  will  be  stirred  up 
by  this  admonition  to  prevent  your  death,  and  utter  languishing  in  re 
ligion,  that  decayed  godliness  may  have  its  former  power,  efficacy,  and 
glory.  I  look  upon  the  text  as  a  counsel  to  a  church,  not  to  private 
Christians.  I  confess  it  is  applied  to  them  by  most,  because  it  yieldeth 
conceptus  prcedicabiles,  as  they  call  them,  much  preaching  matter  con 
cerning  the  languishing  and  decay  of  grace  in  Christians. 

I  cannot  say  this  is  excluded,  because  the  part  followeth  the  reason 
of  the  whole,  but  I  rather  look  upon  it,  and  so  shall  handle  it,  in  a 
public  regard. 

The  point  is  : — 

Doct.  That  a  special  way  to  save  a  church  and  people  from  immi 
nent  and  speedy  ruin  is  the  repairing  of  decayed  godliness. 

It  is  Christ's  counsel  to  Sardis,  lest  he  should  come  upon  them  as  a 
thief,  that  is,  bring  a  sudden  and  unthought-of  destruction.  Give  me 
leave  to  parallel  it  but  with  one  place,  and  then  I  shall  proceed  to  the 
reasons.  It  is  the  counsel  to  Ephesus,  Eev.  ii.  5,  '  Do  thy  first  works, 
or  else  I  will  come  to  thee  quickly  and  remove  thy  candlestick/  &c. 
Recovering  religion  to  its  former  height  is  made  a  means  of  preventing 
God's  coming  in  judgment ;  and  it  is  there  expressed  by  '  first  works/ 

1  Brightman  in  Cant. 

2  '  Restaurantes  zelum  ardoremque  pietatis,  quse  in  vobis  effrixit,  et  psene  jam  extincla 
est.' — Jac.  Sex  in  Apoc. 


420  ENGLAND'S  SPIKITUAL  LANGUISHING.        [KEY.  III.  2. 

because  religion  at  the  first  coming  is  entertained  with  more  genuine 
simplicity,  and  zealous  earnestness,  as  stuffs  in  their  first  making  are 
strongly  wrought,  and  is  full  of  life  and  power ;  therefore  do  thy  first 
works. 

Reason  1.  Because  by  this  means  you  take  away  that  which  will  be 
the  cause  of  ruin.  God  delighteth  to  make  the  outward  estate  to  carry 
proportion  with  the  inward  ;  as  we  decay  in  godliness,  so  our  outward 
happiness  languisheth,  and  the  hand  of  mercy  is  slackened.  How 
easily  may  a  wise  Christian  read  his  guilt  in  his  condition,  and  from 
his  outward  decays  understand  his  inward  !  And  truly  it  is  so  in 
commonwealths  too,  their  fate  followeth  the  state  of  religion.  God 
meteth  to  us  in  our  own  measure ;  instances  want  not :  '  Ye  have  for 
saken  me,  and  therefore  I  have  left  you/  2  Chron.  xii.  5.  Kulers 
rebel  against  God,  and  their  people  rebel  against  them,  '  therefore  is 
there  a  tumult  among  thy  people,'  Hosea  xiv.  10.  Friends  are 
alienated  and  estranged  from  them,  because  their  hearts  are  first 
estranged  from  God ;  there  are  confusions  in  the  church,  and  then 
what  followeth  ?  distractions  in  the  state.  It  was  grave  advice  which 
the  English  divines  gave  the  Dutch  magistrates  in  the  Synod  of  Dort,1 
that  they  should  take  heed  lest,  by  their  connivance  at  church  dis 
orders  which  they  could  help,  they  did  not  draw  on  state  tumults  and 
factions,  which,  when  they  would,  they  could  not  help.  Truly  this  is 
God's  course,  to  retaliate  with  the  creature ;  and,  as  I  said  before,  to 
make  their  outward  condition  answer  their  inward.  Religion  is,  as 
it  were,  the  soul  of  the  commonwealth.  Now,  the  state  of  the  body 
dependeth  much  upon  the  good  temper  of  the  soul,  it  being  linked  to 
it  by  the  affections,  as  so  many  pins  and  nails.  A  troubled  soul  dis- 
composeth  the  body,  but  a  cheerful  mind  cureth  it ;  so  religion  and 
godliness,  as  it  thriveth,  maketh  us  thrive.  God  challengeth  his  people 
to  avouch  one  instance  when  ever  they  lost  by  it,  Jer.  ii.  5,  '  What  ini 
quity  have  your  fathers  found  in  me  ?  '  and  ver.  13.  '  0  ye  generation  ! 
have  I  been  a  wilderness  or  a  land  of  darkness  to  you  ? '  Did  ever  god 
liness  do  you  hurt?  If  you  can,  do  but  produce  one  experience !  If 
you  will  believe  Poly  carp  upon  his  own  trial — and  let  me  tell  you  he  was 
an  old  Mnason,  and  had  much  trial  of  God — he  will  inform  you,  oySoij- 
tcovra  teal  e£  err]  BovXevco  avT<p,  KOI  ov$ev  yu-e  yblfcrjcrev,  &c.  For  my 
part,  saith  he,  I  can  speak  of  eighty-six  years  ;  I  have  been  his  servant 
so  long,  and  he  never  did  me  harm.  And  truly,  notwithstanding  the 
prejudices  that  are  abroad,  we  may  come  in  with  the  like  attestation, 
godliness  never  did  us  harm ;  when  it  thrived  and  was  vigorous,  we 
thrived,  and  sensibly  felt  the  benefits  of  the  power  of  it.  See  how  God 
appealeth  to  men  in  this  matter,  Micah  ii.  7,  '  Are  these  his  doings  ? 
do  not  my  words  do  good  to  him  that  walketh  uprightly  ? '  See  the 
meaning  of  that  place  a  little  :  'Are  these  his  doings?'  Speaking  of 
the  troubles,  do  you  think  these  are  the  fruits  of  religion  ?  or  of  your 
endeavours  for  the  advancement  of  it  ?  No  ;  your  own  souls  know  ^that 
my  words  have  done  you  good,  yielded  you  much  comfort  and  deliver 
ance  ;  you  were  happy  as  long  as  you  kept  in  that  way.  And  there- 

1  '  Metuendum  erit  ne  qui  magistratu  connivente  res  novas  in  ecclesia  moliri 
cceperint,  eodem  etiam  repugnante,  cum  occasio  f erat,  idem  quoque  in  republica  molian- 
tur.'— Theol.  Mag.  Brit,  sub  fine,  Sent,  de  5  Art.  in  Hist,  Syn.  Dor. 


EEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  421 

fore,  now,  if  you  would  take  away  the  cause  of  ruin,  and  redress  the 
disorders  of  the  commonwealth,  repair  the  decays  of  religion,  do  what 
you  can  to  restore  that  to  its  former  power  and  efficacy. 

Reason  2.  Because,  by  outward  success,  God  will  visibly  declare  his 
delight  in  such  eminent  works  as  these  are,  and  therefore  setteth  his 
heart  to  bless  and  prosper  such  a  people,  who  set  their  hearts  to  repair 
decayed  religion.  And  God  doth  it  the  rather,  partly  because  of  the 
prejudice  that  is  upon  godliness;  as  men  cast  most  honour  upon  the 
parts  most  uncomely,  so  doth  God  most  blessing  and  comfort  upon  a 
despised  grace.  Men  accuse  it  as  the  only  makebate,  and  in  the  world's 
eye  it  is  the  cause  of  want,  and  sword,  and  famine,  Jer.  xliv.  18 ;  and 
therefore  God  attesteth  and  witnesseth  from  heaven  that  it  is  the  only 
pledge  of  a  blessing;  the  more  we  are  prejudiced,  the  more  free  is 
God  in  honouring  it ;  and  partly  because  of  his  own  delight  in  it ;  it  is 
a  grace  that  giveth  all  to  God,  and  therefore  God  doth  all  for  it.  He 
dealeth  with  it  as  Caleb  with  his  dear  daughter  Achsah ;  he  giveth 
her  the  upper  and  the  nether  springs,  Josh.  xv.  19,  the  blessings  of 
this  life  and  that  to  come,  1  Tim.  iv.  8 ;  for  as  all  the  motions  and 
tendencies  of  godliness  are  to  exalt  God,  so  all  God's  aims  and  dis 
pensations  are  to  exalt  godliness,  and  therefore  is  it  that  we  do  so 
often  hear  of  a  blessing  upon  all  endeavours,  especially  such  as  are 
eminent  and  public,  that  look  that  way :  see  Hag,  ii.  19,  '  From  this 
day  forward  will  I  bless  you ; '  that  is,  from  the  day  that  they  took 
care  of  the  temple,  God  would  have  them  observe  if  their  hopes  and 
happiness  did  not  thrive  from  that  day  forward.  So  2  Chron.  vii.  11, 
'  All  that  came  into  Solomon's  heart  to  make  in  his  own  house,  and 
the  house  of  the  Lord,  he  prosperously  effected/  Those  two  cares 
thrive  the  better  for  one  another ;  the  Lord's  house  made  him  prosper 
the  better  in  building  his  own,  for  God  is  resolutely  engaged  to  let  the 
world  know  what  shall  be  done  to  the  grace  which  he  will  honour. 
So  see  Isa.  iv.  4,  '  Upon  the  glory  there  shall  be  a  defence/  By  the 
glory  is  meant  the  church  reformed  or  made  more  holy,  for  that  is  the 
excellency  and  glory  of  it ;  God  and  his  people  being  both  '  glorious  in 
holiness.'  Compare  Exod.  xv.  9,  with  Eph.  v.  27.  Now  upon  this 
glory  there  will  be  a  covering  or  defensive  shelter,  as  there  was  of 
badgers'  skins  over  the  glory  of  the  tabernacle. 

Reason  3.  Because  this  is  the  straightest  and  most  direct  way 
to  safety.  In  all  other  policies  there  are  a  great  many  serpentine 
windings  and  intricacies,  whereby  the  event  is  not  half  so  sure  and 
easy.  In  desperate  cases  it  is  best  to  take  the  ready  way;  and 
that  is,  the  repairing  of  religion.  It  is  ill  when  religion  is  but  policy  ; 
but  it  is  as  it  should  be  when  our  policy  is  religion.  Though  the 
troubles  are  by  men,  yet  our  work  doth  not  so  much  lie  with  man  as 
with  God.  We  begin  at  the  right  end,  when  we  begin  with  him ;  for 
by  making  God  a  friend  you  may  the  better  get  in  with  men.  To 
set  on  this  reason,  take  a  few  considerations. 

1.  Without  God  men  can  do  you  no  good;  dependence  on  the 
Lord  is  the  best  security,  and  the  surest  policy  is  trusting  God  rather 
than  men.  They  are  weak  and  faithless,  and  so  will  fail  you  when 
there  is  most  need.  The  people  are  unstable  as  waters,  and  their 
respects  are  dispensed  with  much  uncertainty :  to-day  they  cry  up, 


422  ENGLAND'S  SPIRITUAL  LANGUISHING.        [KEY.  III.  2. 

and  to-morrow  they  cry  down  things ;  to  secure  themselves  they  will 
desert  those  that  have  done  them  most  good :  as  the  Keilites  were 
ready  to  give  up  David  after  he  had  delivered  them,  as  soon  as 
Saul  had  any  force  in  Israel,  1  Sam.  xxiii.  11.  If  they  keep  true, 
their  power  to  help  may  be  gone.  God  kindleth  courage  and  quencheth 
it  at  pleasure :.  Ezek.  vii.  14,  '  They  have  blown  the  trumpet  to  make 
all  ready,  but  none  goeth  to  the  battle,  for  my  wrath  is  upon  all  the 
multitude  thereof/  There  were  great  preparations,  but  their  hearts 
failed  them.  Truly  there  is  nothing  preserveth  states  so  much  as 
God's  power  over  the  spirits  of  men,  and  nothing  which  you  ought 
to  regard  and  heed  so  much  as  that.  Bodies  without  hearts  are 
a  disadvantage,  and  their  hearts  are  in  God's  hands.  All  outward 
strength  and  support  lieth  in  the  movable  respects  of  the  people ;  for 
so  they  are  in  themselves,  it  is  God  only  that  can  fix  and  make  them 
sure. 

2.  With  God  men  can  do  you  no  harm ;  he  is  with  them  that  are 
careful  to  establish  and  set  up  his  worship,  and  then  they  need  not 
care  who  are  against  them :  see  2  Chron.  xxviii.  There  is  a  story  of 
Sennacherib's  coming  up  against  Jerusalem  in  the  first  verse  ;  the 
time  is  specially  noted:  'After  these  things  and  the  establishment 
thereof;'  that  is,  after  Hezekiah  had  established  the  worship  of  God, 
which  circumstance  is  mentioned  chiefly  to  note  the  occasion  of  Heze- 
kiah's  confidence  ;  for  see  how  he  disvalues  him  upon  this :  ver.  8, 
'  With  him  is  an  arm  of  flesh,  but  with  us  is  the  Lord  our  God.' 
When  ye  are  thus  for  God,  God  will  be  with  you,  and  then  what  is 
dust  to  the  wind,  briars  and  thorns  to  a  devouring  burning,  an  arm  of 
flesh  to  the  Lord  our  God  ?  All  the  discouragements  of  the  creature 
come  from  these  things  :  want  of  care  to  get  interest  in  God.  and  want 
of  skill  to  improve  it.  Your  grand  design  should  be  to  get  God  with 
you,  and  truly  then  you  may  slight  the  most  daring  attempts :  Isa. 
viii.  9,  10,  '  Associate  yourselves,  0  ye  people,  and  ye  shall  be  broken 
in  pieces  ;  and  give  ear,  all  ye  of  far  countries  :  gird  yourselves, 
and  ye  shall  be  broken  in  pieces,  gird  yourselves  and  ye  shall  be  broken 
in  pieces  :  take  counsel  together  and  it  shall  come  to  nought.  Speak 
the  word  and  it  shall  not  stand,  for  God  is  with  us.'  In  a  triumph  of 
faith  the  prophet  laugheth  at  their  vain  attempts.  He  challengeth 
not  only  single  adversaries  that  might  sooner  be  dissipated,  but  such 
as  were  strengthened  by  a  combination  of  interests,  and  twisted  into  a 
league  and  association,  but  all  will  not  do.  *  Ye  shall  be  broken  in 
pieces.'  Again  he  speaketh  to  them,  Call  in  more  strength,  come  with 
advised  care,  yet  ye  shall  be  broken  to  pieces.  If  you  will  adventure 
once  more,  and  try  the  other  fifty,  as  that  wretched  king  did,  2  Kings 
1,  and  see  if  heaven  will  smile  on  a  third  endeavour,  yet  still  the  event 
shall  be  the  same,  '  Ye  shall  be  broken  in  pieces.'  He  addeth  again, 
'  Take  counsel  together;'  that  is,  recollect  yourselves;  summon  your  best 
wits,  that  you  may  know  wherein  you  have  failed,  and  play  your  game 
the  more  wisely  the  next  time ;  yet,  saith  the  prophet,  it  shall  come  to 
nought.  Your  deliberate  and  mature  consultations  shall  have  the 
same  event  with  your  rash  and  heady  enterprises ;  that  is,  all  shall 
be  disappointed.  The  prophet  goeth  on,  '  speak  the  word,  and  it  shall 
not  stand;'  that  is,  when  you  have  prepared  the  business,  so  that  you 


BEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  423 

think  all  the  devils  in  hell  cannot  disappoint  you,  yet  God  can,  for  he 
supposeth  their  presumption  grown  so  confident,  as  that  they  speak  the 
word;  that  is,  give  out  threats  and  boasts,  and  yet  then  it  shall  not 
stand.  The  reason  is  rendered  in  the  close  of  all ;  for  Emmanuel, 
for  God  is  with  us.  Indeed,  there  is  the  ground  of  all.  God  never 
made  a  creature,  or  any  combination  of  creatures,  that,  should  be  too 
hard  for  him ;  God  ivith  us,  is  enough.  You  do  but  spit  against  the 
wind  when  you  oppose  those  with  whom  he  is.  The  drivel  will  be 
returned  upon  your  own  face :  Isa.  liv.  18,  '  Surely  they  shall  gather 
together,  but  not  by  me.  Whosoever  shall  gather  together  against  thee, 
shall  fall  for  thy  sake.'  There  may  be  tumults  and  confusions,  but 
being  without  God  there  is  little  hope,  and  against  God  there  is  certain 
ruin.  The  heathens  were  convinced  of  this ;  they  would  not  war 
jigainst  a  nation  till  they  had  called  out  their  gods  from  them.  Mac- 
robius,  in  his  Saturnalia,  hath  a  chapter,  De  Ritu  Evocandi  Deos.  It 
was  upon  this  errand  that  Balaam  went  to  Balak,  to  get  away  the  God 
of  Israel,  Num.  xxiii.  Certainly  nothing  goes  so  near  to  the  hearts  of 
God's  people  as  the  insultations  of  their  adversaries,  when  they  have 
lost  their  shadow  and  the  defensive  presence  of  their  God ;  as  when 
David  had  fallen  scandalously  in  the  matter  of  Uriah,  his  adversaries 
boasted,  '  Now  there  is  no  help  from  him  in  God.  Selah,'  Ps.  iii.  2 ; 
and  this  went  to  his  soul.  So  still  our  scandalous  miscarriages  give 
the  adversaries  hope  that  our  shadow  is  gone,  &c. 

3.  In  having  God,  you  have  men  too  ;  he  can  preserve  friends,  or  awe 
enemies ;  and  therefore,  still  I  say,  to  gain  the  respects  of  men,  the  best 
way  is  to  get  in  with  God  :  Prov.  xvi.  7,  '  When  a  man's  ways  please 
the  Lord,  his  enemies  shall  be  at  peace  with  him/  Eemember  God's 
power  over  the  spirits  of  men,  and  then  you  will  see  that  your  main 
work  lieth  with  him.  Jacob's  hardest  task  was  with  God ;  he  wrestleth 
with  God,  and  findeth  embraces  from  Esau.  Reconcile  yourselves  to 
God,  and  take  hold  of  his  strength,  and  then  he  can  take  away  the 
enmity  of  the  creature.  God  can  recover  lost  hearts,  preserve  the  re 
spects  of  subjects  entire  to  the  supreme  powers.  It  is  very  notable  that 
in  Gen.  xxxiv.  30,  compared  with  Gen.  xxxv.  1,  when  the  miscar 
riages  of  Simeon  and  Levi  had  made  Jacob  stink  among  the  inhabitants 
of  the  land,  and  he  was  afraid  the  Canaanites  and  Perizzites  would 
combine  against  him  to  slay  him,  God  biddeth  him  go  to  Bethel  and 
pay  his  vows.  Such  disasters  should  put  him  in  mind  of  his  covenant ; 
the  performing  of  which  was  the  best  way  to  support  him  against  his 
present  fears.  Oh  !  consider,  if  any  have  made  you  stink  in  the  land, 
your  business  is  to  go  to  Bethel  and  pay  your  vows.  Force  will  not  be 
so  great  a  security  as  godliness.  Armies  make  long  work,  but  God  can 
soon  still  the  rage  of  the  people ;  and  when  he  doth  it,  it  is  done  in  a 
more  kindly  way.  The  door  is  more  easily  opened  by  a  key  than  an 
iron  bar,  and  men's  hearts  sooner  gained  by  the  power  of  God  than 
men.  God  can  clear  up  your  renown,  recover  your  glory  and  esteem 
again,  calm  the  people,  and  cause  all  to  be  still.  There  are  two  things 
that  are  of  great  difficulty,  and  they  are  joined  in  one  verse,  Ps.  Ixv.  7, 
'  He  stilleth  the  noise  of  the  seas,  and  the  tumult  of  the  people.'  In 
the  accomplishing  of  either  of  these  things,  man  is  at  the  greatest  loss, 
either  in  assuaging  the  natural  or  the  metaphorical  waves ;  and  there- 


424  ENGLAND'S  SPIRITUAL  LANGUISHING.        [EEV.  III.  2. 

fore  it  was  well  done  of  that  king  who,  to  disprove  his  flatterers  that 
had  soothed  him  with  the  greatness  of  his  command  and  empire,  both 
by  sea  and  land,  caused  his  chair  to  be  set  near  the  sea-side,  and  the 
waves  beating  upon  it  without  any  reverence,  said,  Lo  I  as  great  a  king; 
as  I  am,  I  cannot  rebuke  one  wave.  Truly  no  more  can  princes  of 
themselves  still  the  tumult  of  the  people,  for  they  are  both  of  an  equal 
difficulty,  and  must  be  left  to  the  overruling  power  of  God,  the  noise 
of  the  seas,  and  the  rage  of  the  people. 

I  come  now  to  apply  the  point.  We  have  found  that  getting  in 
with  God,  by  establishing  religion,  and  repairing  the  decays  of  godli 
ness,  is  a  special  means  of  preservation. 

Oh  !  then  let  us  consider  this  with  reflection  upon  ourselves  ;  we  are 
concerned  in  it.  England  heretofore  was  compared  to  Laodicea  for  its 
lukewarmness,1  it  may  be  compared  to  Sardis  for  its  languishing. 

We  have  a  name  that  we  live.  Our  renown  is  gone  into  all  lands, 
for  savoury  and  practical  truths ;  but,  alas  !  our  crown  is  like  to  be 
taken  from  us,  and  our  glory  laid  in  the  dust.  Eeligion  of  late  seemeth 
to  have  lost  all  life  and  spirit,  and  godliness  to  degenerate  into  a  cold 
form.  The  ordinances  that  erstwhile  were  wont  to  open  heaven  and 
break  hearts,  through  the  abundance  of  spirit  that  was  in  them, 
seem  now  to  have  lost  all  their  converting  power.  Visions  are  open 
and  few  gained ;  Christ  is  crucified  before  our  eyes,  but  some  fatal  en 
chantment  and  fascination  seemeth  to  abide  upon  our  congregations, 
for  few  hearts  are  broken,  few  brought  into  the  obedience  of  the  truth. 
The  English  Christians  heretofore  were  famous  for  their  severe  in- 
nocency,  strict  walking,  constant  communion  with  God,  undaunted 
zeal,  sweet  experiences,  holy  conferences  and  communications,  whereas 
now  we  meet  with  few  but  such  as  are,  like  the  vain  men  of  Israel,  of 
a  light  spirit,  loose  conversation  ;  given  to  vain  wranglings  and  disputes 
more  than  to  practice  and  holy  life,  and  measuring  religion  not  so 
much  by  the  power  of  godliness,  as  by  form  and  faction,  and  siding 
with  parties.  God  knoweth  how  unwilling  I  am  to  lay  open  our  own 
nakedness,  and  to  declaim  against  the  times  to  which  he  hath  disposed 
me.  I  know  the  nature  of  man  is  querulous  and  complaining ;  the 
unthankful  good  one  will  always  be  commending  the  former  times,  and 
accusing  his  own ;  it  is  often  the  voice  of  discontent  and  peevishness, 
'  The  former  times  were  better  than  these/  Eccles.  vii.  10.  Besides, 
every  trifling  zeal  vents  itself  in  loose  invectives  and  flings.  It  is  easy 
to  rake  in  this  puddle,  and  to  reproach  our  times  with  such  crimes  and 
allegations,  quce  quisque  suis  temporibus  objicit,  as  Tacitus  observed, 
with  which  every  one  upbraideth  his  own  age ;  therefore  I  shall  en 
deavour  to  make  out  the  conviction  more  particularly  for  our  humilia 
tion  and  instruction.  My  method  is  this  :— 

First,  I  will  show  you  wherein  godliness  is  decayed. 

Secondly,  How  it  came  to  pass,  what  may  be  the  occasions  or  causes 
of  such  a  languishing. 

Thirdly,  What  we  shall  do  to  repair  it ;  every  one  in  his  place,  the 
people  in  their  way,  the  ministry  in  theirs,  and  you  in  that  orb  and 
sphere  that  is  proper  to  you. 

First,  My  first  work  is  to  show  that  godliness  is  decayed,  and  wherein. 

1  See  Briglitman  in  Apoc.,  cap.  iii. 


REV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  425 

I  shall  do  that  the  rather,  partly  that  it  may  help  us  to  put  our  mouths 
in  the  dust,  and  to  lie  low  in  the  sense  of  our  shame  this  day ;  partly 
because  we  are  all  apt  to  call  our  design  godliness,  every  party  like  the 
old  Rogatians,  ingross  it  to  themselves.  For  my  part,  I  look  upon  it 
as  the  highest  sacrilege  and  peevishness  in  the  world  for  men  to  do  so, 
to  measure  religion  by  their  private  interest  and  opinion,  and  as  they 
thrive  more  or  less  in  the  world,  so  to  judge  or  cry  out  of  the  rising  or 
fall  of  religion.  Private  conceits  do  not  deserve  so  glorious  a  name, 
and  the  godly  party  is  of  a  larger  extent  than  to  be  appropriated  or 
confined  within  any  one  sect  and  faction.  Alas!  how  often  do  we  mis 
take  self-love  for  zeal,  and  out  of  a  blind  dotage  to  our  own  opinions, 
think  Christ  standeth  or  falleth  with  our  private  misconceits  and  in 
terests.  It  was  but  a  presumptuous  arrogance  in  Nestorius,  to  promise 
heaven  and  victory  so  lavishly  to  Theodosius  the  Emperor,  if  he  would 
do  as  he  suggested.1  Therefore  to  prevent  all  partial  claims,  and  to 
waive  the  suspicion  of  any  such  drift,  I  shall  first  show  wherein  the 
power  of  godliness  is  found  to  decay  and  languish,  even  unto  death ;  I 
mean  that  godliness  which  is  commended  to  us  in  the  word,  and  is  the 
glory  of  our  religion  and  profession.  The  gasping  of  it  is  many  ways 
discovered,  but  especially  by  these  things. 

1.  By  the  languishing  of  zeal,  and  the  neglect  of  public  duties. 
Zeal  is  a  grace  so  rare,  that  we  scarce  know  the  nature  and  working  of 
it ;  for,  alas  !  to  what  a  stupidness  and  cold  indifferency  in  religion  are 
we  come.  Though  God  be  dishonoured,  truth  violated,  the  Sabbath 
profaned,  yet  men  are  neither  hot  nor  cold,  Rev.  iii.  15.  We  content 
ourselves  with  a  lukewarmness  and  mumbling  of  profession,  middling 
it  between  Christ  and  the  world;  neither  suffering  nor  doing  any 
further  than  will  suit  with  our  interests,  as  if  in  hazardous  cases  we 
should  look  on  rather  than  interpose.  Where  are  those  that  do  eTraja)- 
v%ecr0ai,  contend  earnestly  for  the  faith  of  the  saints,  the  glory  of  God, 
that  mind  religion  for  religion's  sake  ?  Jude  3.  If  we  had  more  love, 
we  would  have  more  zeal  ;2  if  the  heart  were  gained  to  religion,  we 
would  have  more  heat  and  power,  and  not  give  up  ourselves  to  such  a 
secure  oscitancy.  The  iniquity  of  the  times  should  put  us  forward,  not 
make  us  worse.  A  godly  man  should  be  like  fountain  water,  hottest 
in  coldest  weather.  Dead  fishes  may  swim  with  the  stream,  and  every 
carnal  heart  walk  according  to  the  trade  of  Israel.  It  deserveth  no 
thanks  to  be  earnest  in  duties,  when  there  is  no  opposition  against 
them  ;  but,  alas  1  as  soon  as  danger  cometh,  how  are  men  discouraged  ! 
It  should  not  be  so.  When  the  wicked  prevail,  it  is  said  of  the  godly 
man :  Job  xvii.  9,  '  That  he  shall  hold  on  his  way ;  and  he  that  is 
righteous  grow  stronger  and  stronger.'  True  grace  and  true  zeal 
by  an  antiperistasis  is  best  in  the  worst  times;  but  it  is  otherwise 
with  us,  for  our  magistrates,  some  of  them,  when  the  day  of  God  is 
profaned,  his  name  dishonoured,  his  truth  questioned,  are  like  careless 
Gallios,  troubled  with  none  of  these  things,  do  not  come  forth  to  the 
help  of  Christ.  For  our  ministry,  many  act  no  further  than  they  are 
encouraged,  and  put  on  by  an  outward  power,  and  will  not  engage  till  all 
difficulties  be  first  removed  by  a  secular  arm ;  others  leave  themselves 

1  *  Disperde  mecum  hsereticos  et  ego  tecum  disperdam  Perses,'  &c. 

2  'Non  amat  qui  non  zelat.' — Aug.  contra  Adimani,  cap.  xiii. 


426  ENGLAND'S  SPIKITUAL  LANGUISHING.        [REV.  III.  2. 

at  a  loose  liberty  and  indifferency  to  comply  with  all  parties,  and 
launch  forth  no  further,  than  they  may  get  to  shore  again  if  a  storm 
arise.  Our  people  are  in  an  unsettled  hesitation,  ready  to  draw  back 
upon  every  trouble,  pleading  for  the  stumps  of  Dagon,  and  revolting 
in  their  hearts  to  the  old  ways.  And  truly  as  yet  the  evil  days  are  not 
fully  come,  so  that  this  grace  is  not  thoroughly  exercised.  However, 
a  cold  indifferency  in  such  times  will  in  very  evil  times  be  a  flat 
apostasy.  Certainly  this  is  clear  already,  that  we  are  much  gone  off 
from  our  first  love.  At  the  first  breaking  out  of  reformation,  what 
heat  and  violence  was  there  offered  to  the  kingdom  of  God!  what 
zeal  against  the  little  foxes,  every  modest  appearance  of  error !  what 
a  holy  forwardness !  whereas  now  we  are  at  a  stand  ;  the  old  world, 
like  old  men,  every  day  losing  more  of  its  heat  and  fervour.  Melancthon's 
prophecy  is  almost  verified ;  for  he,  though  he  were  a  sober  and  meek 
man — and  indeed  his  fault  was  too  much  connivance,  for,  by  his  silence, 
consubstantiation  prevailed — was  so  sensible  of  the  decay  of  zeal  in  his 
time,  that  he  feared  the  world  would  come  to  account  religion  a  matter 
of  nothing,  or  a  word-strife,  not  worthy  men's  regard  and  engagement ; 
and  truly  it  is  even  brought  to  that  pass.1 

2.  By  the  insipid  formality  and  dead-heartedness  that  is  found 
everywhere.  We  are  without  life  in  the  ways  of  God,  little  beauty  of 
holiness,  little  circumspection  and  strictness  in  life  and  conversation. 
Eeligion  is  like  a  river;  it  loseth  in  strength  what  it  getteth  in 
breadth.  Now  many  come  in  to  profess,  their  walkings  are  not  so 
awful  and  severe.  When  it  is  a  shame  not  to  have  some  form  in 
religion,  many  have  but  a  form,  and  so  debase  the  holy  profession  by 
mingling  it  with  their  pride,  lust,  and  avarice,  so  that  it  is  not  so 
daunting,  and  hath  no  such  majesty  with  it  as  formerly  it  had.  A 
truly  godly  man  is  to  be  the  world's  wonder,  the  world's  reproof,  the 
world's  conviction.  The  world's  wonder :  1  Peter  iv.  4,  '  They  think  it 
strange,'  &c.  You  are  to  hold  forth  such  mortification  and  self-denial 
that  the  world  may  wonder.  You  are  to  wean  yourselves,  and  bind  up 
your  affections  from  such  objects  as  do  so  pleasantly  and  powerfully 
insinuate  with  them,  and  ravish  their  affections.  He  should  be  also 
the  world's  reproof :  Heb.  xi.  7,  by  building  an  ark  Noah  condemned 
the  world.  You  should  be  mirrors  to  kill  basilisks ;  and  in  the  in- 
nocency  of  your  lives,  show  them  tbeir  own  filthiness  ;  in  short, 
your  lives  should  be  a  real  reproof  and  upbraiding  to  them.  And 
then  the  world's  conviction  :  1  Cor.  xiv.  25,  you  should  walk  so  that 
they  may  see  God  in  you  of  a  truth.  Your  conversation  should  be 
nothing  else  but  a  walking  rule,  and  religion  exemplified.  But,  alas  ! 
how  vain,  carnal,  sensual,  are  most  men,  discovering  nothing  of  the 
power  of  grace,  the  beauty  of  holiness,  and  the  efficacy  of  the  new 
nature  ;  we  may  see  much  of  man,  but  nothing  of  God  in  them.  It  is 
even  our  description :  2  Tim.  iii.  5,  *  Having  a  form  of  godliness,  but 
denying  the  power  thereof/  Denying  the  power  ;  that  is,  refusing  and 
resisting  that  inward  virtue  and  force  of  godliness,  by  which  the  heart 
should  be  renewed  or  the  conversation  rectified.  Possibly  there  may 
be  more  light,  but  less  heat.  What  Seneca  observed  of  his  times  is 

1<Metuendumestinpostremamundi  setatemagishunc  erroremgrassaturumesse,  quod  aut 
nihil  sint  religiones  aut  differant  tantum  vocabulis.' — Melanc.  Postil.  de  £apt.  Chrisli. 


BEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  427 

true  of  ours,  Boni  esse  desierunt,  sicubi  docti  evaserint — they  were  less 
good  when  they  were  more  learned ;  for  now  we  rather  dispute  away 
duties  than  practise  them.  Oh  I  it  is  sad  this,  when  knowledge  shall 
devour  good  life,  and  notion  spoil  knowledge.  That  of  Hugo  is  but 
too  just  a  character  of  us,  Amant  lectionem,  non  religionem,  immo 
amore  lectionis  in  odium  incidunt  religionis,  multos  video  studiosos, 
paucos  religiosos,  &c.1  Many  desire  to  know,  few  to  live  ;  yea,  know 
ledge  seemeth  to  make  men  less  strict  and  holy,  for  they  dispute  away 
religion  the  more  they  understand  of  it. 

3.  Loathing  of  heavenly  manna. .   There  cannot  be  a  more  proper 
discovery  of  spiritual  languishing.     Sick  persons  loathe  their  food,  and 
feed  upon  ashes.     Surely  godliness  is  in  the  wane  when  a  people  are 
Christ-glutted,  and  gospel-glutted,  and  are  all  for  ungrounded  subtleties, 
quintessential  extracts,  and  distillations.2     Oh !  how  welcome  were  the 
first  appearances  of  light.     It  is  a  blessing  we  know  by  the  want  of  it. 
When  we  came  newly  out  of  darkness,  whose  heart  did  not  say  within 
him,  %at/5e,  <£<w?,  welcome,  sweet  light  ?     When  it  was  a  new  thing, 
how  strangely  did  it  affect  us  ?     But  it  is  the  unhappy  fate  of  the 
word  to  be  despised  upon  acquaintance :  John  xv.  35,  '  Ye  rejoiced 
in  his  light,'  Trpo?  wpav,  '  for  a  season/  some  small  time,  when  he  first 
began  to   shine   in  their  borders,  Cant.  i.  26.     To  a  gracious   eye 
truth's  bed  is  always  green ;  as  fresh  and  flourishing  at  the  last  as  at 
the  beginning ;  but  most  look  upon  it  with  an  adulterous  eye  and 
heart ;  love  it  whilst  it  is  new,  nauseate  it  after  some  acquaintance 
and  knowledge  of  it.     With  what  fastidious  disdain  do  men  despise 
sacred  truths,  if  discovered  in  their  own  native  beauty  and  simplicity  1 
1  Cor.  ii.  6,  '  We  speak  wisdom  among  those  that  are  perfect,'  saith 
the  apostle ;  that  is,  among  grown  Christians,  who  can  discern  beauty 
in  a  plain  ordinance.     Wisdom  in  an  evangelic  simplicity,  though 
there  be  no  enticing  words,  sublime  speculations,  and  exotic  conceits. 
But  now  carnal  men  are  all  for  ra  fldQrj,  depths,  as  they  say,  Rev.  ii. 
24  ;  that  is,  they  account  them  great  and  deep  mysteries,  whereas 
the  Spirit  of  God  accounteth  them  illusions  of  Satan.     Surely  God 
will  meet  with  such  a  wanton  people.     The  continuator  of  Sleidan 
showeth,  that  before  the  great  massacre  in  France,  the  Protestants 
were  for  a  luscious,   wanton  kind  of  preaching.     Truly  we  cannot 
absolutely  determine  what  will  become  of  us,  only  we  have  cause  to 
fear  that  conscientious  sermons,  as  much  despised  as  they  are,  may  be 
a  commodity  dear  enough  in  England  ere  long ;  and  visions  may  be 
less  open,  that  they  may  be  the  more  precious,  1  Sam.  iii.  4. 

4.  Plain  apostasy,  and  turning  round  to  those  things  which  we  hated 
in  others  before.     As  for  instance,  to  Arminian,  antisabbatarian  doc 
trines,  &c.,  which  heretofore  were  made  the  charactistic  note  to  dis 
tinguish  good  persons  and  bad.     I  would  not  be  understood  as  if  I  did 
think  a  thing  simply  evil  because  held  by  such  men :  opposition  of 
image  worship  was  never  the  worse  because  the  Monothelites  first 
stirred  in  it ; 3  nor  is  the  cross  the  more  holy  because  the  Messalians 
despised  it ;  neither  is  everything  evil  because  taught  by  persons  whom 

1  Hugo  Miscel.  lib.  ii.  cap.52. 

2  See  Shepherd's  Sound  Believer,  p,  250. 
5  See  Paulus  Diaconus. 


428  ENGLAND'S  SPIRITUAL  LANGUISHING.        [KEY.  III.  2. 

religion  maketh  justly  odious.  I  only  speak  now,  as  supposing  other 
grounds  by  way  of  aggravation,  and  to  show  how  inexcusable  it  is  for 
us  to  judge  others  for  the  same  things  which  we  now  do  ourselves,  Rom. 
ii.  3.  And  truly  it  is  observable,  that  many,  when  these  corruptions 
were  set  on  by  violence,  did  stubbornly  enough  bear  up  against  the 
heat  of  opposition  ;  whereas  now,  by  erroneous  insinuations,  their  revolt 
is  made  facile,  so  as  they  may  come  off  from  truth  with  the  less  shame 
and  regret,  and  therefore  do  now  allow  in  themselves  those  errors  which 
formerly,  with  so  much  heat  and  sharpness,  they  opposed  in  others, 
Deut.  xii.  29,  30.  You  shall  see  there,  of  all  sins  the  Jews  were  to 
beware  of  the  way  of  the  heathens,  whom  God  had  cast  out  before 
them.  Hear  the  words :  *  When  the  Lord  thy  God  shall  cut  off  the 
nations  from  before  thee,  and  thou  goest  and  dwellest  in  their  land, 
take  heed  thou  be  not  ensnared  by  following  them,  after  they  be  de 
stroyed  before  thee/  Truly  we  have  the  same  nature,  and  having  the 
same  possessions,  may  be  easily  tempted  to  the  same  sins,  as  pride, 
looseness,  ease,  and  error,  &c.  You  see  that  is  brought  as  a 
great  aggravation,  2  Kings  xvii.  8,  '  They  walked  in  the  way  of  the 
heathen,  whom  the  Lord  had  cast  out  before  them/  These  opinions 
and  practices  have  proved  destructive  to  others,  and  they  will  be  fatal 
to  us  too.  Such  apostasy  is  a  sin  of  a  double  dye,  as  being  against 
former  experience  of  God's  judgments  on  others,  and  the  former  judg 
ment  of  our  own  consciences.  Why  were  we  so  keen  against  that  in 
them,  to  which  we  are  now  revolted  ourselves  ? 

5.  By  the  wounds  religion  hath  received  in  the  house  of  her  friends. 
Many  have  acted  of  late  under  the  name  and  colour  of  religion,  as  if 
they  went  on  purpose  to  make  godliness  odious,  and  religion  stink  in. 
the  land,  engaging  themselves  in  all  unwarrantable  practices,  odious 
and  gross  heresies,  prostituting  the  holy  profession  to  all  kinds  of  im 
purities  and  injuries,  whereby  the  mouth  of  iniquity  is  opened,  the 
hatred  of  enemies  justified,  their  reproaches  made  good,  and  a  great 
occasion  and  advantage  given  to  wicked  men  to  speak  evil  of  this  way. 
It  was  the  glory  of  Christianity  heretofore  to  be  hated  unjustly,  and 
that  only  of  the  worst  men,  which  was  an  argument  of  the  goodness 
and  purity  of  it.  That  which  Nero  hateth  must  needs  be  excellent,1 
and  the  only  fault  that  could  be  charged  upon  the  primitive  Christians 
was  their  Christianity ,  they  were  just  and  honest,  good  subjects,  and 
good  neighbours,  saith  Pliny  the  younger ;  only  they  had  their  hymnos 
antelucanos,  their  morning  meetings  to  praise  their  God ;  and  Ter- 
tullian  saith,  the  heathens  were  wont  to  say,  Gains  Sejus  vir  bonus  nisi 
quod  Christianus, — Caius  Sejus  was  a  good  man,  all  his  fault  was  that 
he  was  a  Christian.  You  see  still  their  profession  was  their  only 
crime ;  nay,  to  come  nearer  home,  the  Bishop  of  Aliffe,  in  the  Council 
of  Trent,  confessed  that  we  had  orthodoxos  mores,  but  hcereticamfidem, 
a  good  life,  but  a  bad  belief ;  and  truly  this  was  our  glory  when  no 
evil  could  be  charged  upon  us  but  our  private  opinion  and  profession. 
But  alas !  now  it  is  otherwise ;.  many  of  those  that  profess  religion, 

1  Vide  Tertull.  in  Apol. — '  Tali  dedicators  damnatienis  nostrse  gloriamur,  qui  enim  Nero- 
nem  scit  intelligere  potest  non  nisi  grande  bonura  a  Nerorie  damnari.'  Vide  Notas 
Francis.  Zephyri  ibidem. — '  Divina  providentia  effectum  ut  Christiana  religio  eos  baberet 
hostes,  qui  aliis  virtu tib  us  infensi,'  &c. 


REV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  429 

have  done  that  which  a  moral  heathen  would  scarce  do.  Oh  !  what  a 
dishonour  to  Christ  is  this,  that  those  that  pretend  to  him  should  be 
less  civil,  just,  discreet,  &c.  !  Oh  !  how  is  the  holy  profession  exposed  to 
the  shame  and  reproach  of  the  adversaries  !  How  is  Christ  crucified 
and  put  to  shame  again  in  your  scandals  !  How  will  the  Hams  of 
the  world  laugh  to  discover  this  nakedness  !  Thus  it  hath  been  of 
old.1  The  apostle  Peter  speaketh  of  some  impure  deceivers  by  whom 
the  'way  of  truth  was  evil  spoken  of/  2  Peter  ii.  1.  Thus  the  ancient 
Christians  were  loaded  with  all  kinds  of  scorn  and  contempt,  and  hated 
for  the  heretics'  sake,  because  of  the  Gnostics  ;  they  were  called  lumi- 
num  extinctores,  putters  out  of  the  candles,  and  doers  of  obscene  things 
in  the  dark.2  The  unclean  conversation  of  the  Priscillianists  made 
Pagans  detest  all  Christians,  and  by  the  rage  of  Maximus  they  fared 
all  alike  ;  malice  will  know  no  distinction.  Alas  !  what  a  sad  thing 
is  this,  that  religion's  own  friends  should  betray  her  ;  that  you  that  are 
called  Christians  should  be  called  so  to  the  disgrace  of  Jesus  Christ,3 
that  you  should  give  occasion  to  them  that  desire  occasion,  and  make 
good  all  their  reproaches  ! 

6.  By  religion's  being  made  the  stalking-horse  to  every  self-seeking 
design.    Many  hold  it  forth  only  out  of  a  desire  to  advance  some  private 
ends,  to  get  preferment  and  honour  in  the  world,  or  some  opportunity 
to  enrich  themselves  with  the  public  spoils.      And  truly  this  is  very 
sad,  that  every  malicious,  covetous,  or  ambitious  project  should  be 
clothed  with  this  glorious  pretence.     Thus  the  apostle  Peter  speaketh 
of  some  in  his  days  that  abused  their  profession  by  making  it  a  '  cloak 
of  maliciousness,'  1  Peter  ii.  6.      And  Lactantius  observeth  the  same 
also  of  many  in  his  time,  who  wounded  the  Christian  name  and  honour 
by  using  it  as  a  cover  to  their  sinful  and  corrupt  practices.4    And 
others  show  what  prejudice  was  done  to  religion  by  the  pride,  desire 
of  greatness,  and  contention,  that  was  between  the  pastors  and  pro 
fessors  of  it  ;  insomuch  that  Diocletian  thought  that  Christianity  was 
nothing  else  but  a  wretched  device  of  wicked  men,5  set  afoot  out  of  some 
private  aims.     Thus,  also,  Ignatius  speaketh  of  some  that  were  ov 
^pLariavoi  a\\a  xpia-re/juTropoi,  not  Christians  so  much  as  Christ-sellers,6 
like  Judas,  that  followed  Christ  only  to  make  gain  of  him.     I  have 
brought  these  instances  because  they  do  but  give  us  the  description  of 
many  in  our  age,  who  make  God  '  to  serve  with  their  sins,'  Isa.  xliii. 
24,  and  godliness  to  be  only  the  specious  outside  of  every  unclean 
intent  and  worldly  design.      Thus  poor  religion,  that  delighteth  to 
breathe  in  the  air  of  self-denial,  is  made  the  usual  stale  to  self-seeking  ; 
and  godliness,  that  checketh  carnal  projects,  by  a  vile  submission  is 
forced  to  serve  them. 

7.  By  the  want  of  endeavours  to  propagate  religion,  and  to  diffuse 
it  amongst  others.     True  godliness,  where  it  is  powerful,  is  of  a  dif- 


1  'Kw/JiuSla  y&p  TOIS  txOpoisTj  ^1077  rpayuSia,  Starovro  TUV  ^KK\f<nuv  oQelXofJLev  OVK  6\iybj> 
Kal  rrj  <TK-fiV7]  irpoffedr)Ka/j,ev.'  —  Naz.  Orat.  14. 
a  Tertul.  in  Apol. 

3  '  Dicimur  Christian!  in  opprobrium  Christi.' 

4  '  Nunc  male  audiunt  castiganturque  philosophi  nostrse  sectse  quam  tuemur,  quod 
aliter  quam  sapientibus  conveuit  vivant,  et  vitia  sub  obtentu  nominis  celent.'      Lact. 
lib.  de  Opificio  Dei,  sub  initio. 

5  Euseb.  lib.  viii.  1.  • 

6  1-jnat.  Epist.  ad  Trail. 


430  ENGLAND'S  SPIRITUAL  LANGUISHING.        [BEV.  III.  2. 

fusive  and  spreading  nature,  like  leaven,  till  it  hath  pierced  the  whole 
lump.  Now  what  have  we  done  in  this,  either  Christians  among 
their  neighbours,  magistrates  in  the  kingdom,  or  masters  in  their 
families  ?  For  private  Christians,  they  spend  the  heat  and  strength 
of  their  spirits  in  lesser  matters,  and  let  the  weightier  go ;  through 
division  and  strife,  forget  edification.  Many  renounce  all  care  of  them 
without ;  and  whereas  they  might  have  strengthened  the  hands  of  their 
brethren  that  have  acted  in  a  public  reformation,  what  have  they 
done  ?  Have  they  joined  as  far  as  their  private  principles  would  give 
leave  ?  endeavoured  to  bring  the  kingdom  onward  to  the  way  and  will 
of  Christ  ?  And  then  for  magistrates,  have  they  been  so  zealous  as 
they  should  be  to  propagate  a  religious  ministry  throughout  the  king 
dom,  to  enlighten  dark  corners  ?  There  is  not  a  better  work,  nor  more 
for  your  safety.  Austin  observed1  that  the  Christians  tasted  the 
violence  of  the  Goths  and  Vandals,  for  that  they  were  not  careful  to 
bring  off  the  heathens  from  their  idolatry.  Such  endeavours  would 
be  your  defence,  and  in  the  business  of  religion  nothing  concerneth 
you  more  than  this ;  but  my  chief  aim  under  this  head  is  to  speak  of 
the  neglect  of  family  duties,  which  is  the  great  reason  why  religion  is 
decayed  abroad.  These  are  the  springs  and  fountains  of  the  country. 
Churches  were  first  in  families,  where  the  master  of  the  house  was  the 
priest,  and  the  beauty  and  power  of  religion  is  still  preserved  there ; 
and  therefore,  next  to  churches,  they  require  a  chief  care.  Oh !  how 
excellent  is  it  when  churches  are  like  to  heaven,  the  assembly  below 
like  the  great  congregation  above,  and  families  like  churches  for  their 
religion,  order,  and  comeliness!  Heb.  xii.  29.  You  read  of  a  church  in 
Philemon's  house,  Philem.  ver.  1.  Melancthon  said  of  George,  Prince 
of  Anhalt,  Gubiculum  ejus  templum,  academia,  curia,2  that  his 
chamber  was  a  university,  a  court,  and  a  church ;  the  latter  because 
of  the  instructions,  prayer,  and  worship  that  were  there.  Religion 
first  decayeth  in  families  before  in  churches ;  therefore  when  the  order 
of  houses  is  subverted,  duties  neglected  there,  how  soon  doth  godliness 
decay  abroad !  I  do  not  know  any  one  thing  that  God  expecteth 
more  from  a  religious  householder — I  mean  in  that  capacity  and  rela 
tion — than  the  establishment  of  religion  in  his  family:  Gen.  xviii.  19, 
*  I  know  Abraham  that  he  will  command  his  children  and  his  house 
hold  after  him  to  keep  the  way  of  the  Lord.'  Mark,  God  reckoneth 
upon  it  as  a  duty  that  the  godly  will  perform,  '  I  know/  &c. ;  and  re 
member  disappointment  is  the  worst  vexation. 

8.  By  opposition  and  snarling  at  piety  and  purity,  as  the  purity  of 
reformation.  Men  are  afraid  to  be  too  heavenly,  and  reject  govern 
ment  because  it  would  cross  their  licentiousness ;  and  so  the  purity 
that  shineth  forth  in  the  lives  of  God's  servants.  You  heard  in  the 
morning 3  how  apt  an  English  spirit  is  to  hate  godliness  under  some 
other  name,  and  how  men  that  have  but  a  form  are  wont  to  snarl  at 
the  power ;  and  indeed  the  apostle  Paul  observeth  the  same  thing,  2 
Tim.  iii.  3,  with  ver.  5,  '  Having  a  form  of  godliness,  despisers  of  those 
that  are  good/  These  two  descriptions  are  usually  coupled.  Cain  and 

1  Aug.  lib.  ix.  de  Civitate  Dei. 

2  Melanct.  in  Prsefat.  5  torn.  Oper.  Lutheri. 

3  From  Mr  Richard  Vines  of  the  Assembly. 


KEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  431 

Abel  both  sacrificed,  only  Abel's  offering  was  the  better,  and  therefore 
Cain  maliced  him,  1  John  iii.  12.  Men  do  not  love  to  be  upbraided 
by  others'  righteousness ;  they  would  fain  have  their  laziness  justified 
by  the  common  defects,  iva  ev  rw  KOIVW  TO  /car  avrovs  KpvirTrjTai,  as 
Nazianzen  speaketh,1  they  would  have  none  zealous  and  excelling ; 
therefore  those  that  are  contented  with  a  form  will  hate  those  that 
have  the  power.  We  can  look  for  no  other :  Gal.  iv.  27,  '  He  that  was 
born  after  the  flesh  persecuted  him  that  was  born  after  the  Spirit ; 
even  so  it  is  now/  We  may  also  add,  And  so  it  is  now,  and  so  it  will 
be.  Carnal  Christians  will  have  some  pretence  or  other  to  persecute 
those  that  are  more  godly.  One  great  design  is,  as  you  heard  in  the 
morning,  to  cry  up  a  name  under  which  this  hatred  may  be  carried 
on  the  more  covertly  and  secretly ;  and  usually  it  is  taken  from  the 
party  most  discountenanced,  or  which  is  most  publicly  odious,  or  which 
hath  most  dishonoured  their  profession.  Thus  when  the  Priscillianists 
were  generally  hated,  and  indeed  they  deserved  it,  other  Christians 
shared  in  their  miseries,  Sulpicius  Severus  speaketh  of  one  Ithacius, 
a  bishop  whose  hatred  against  the  Priscillianists  did  so  far  transport 
him,  that  if  any  were  of  good  life,  studious  of  the  scriptures,  he  would 
suspect  and  blast  him  as  a  Priscillianist.  I  have  read  of  one  San- 
paulinus,  a  French  martyr,  who,  when  he  reproved  one  for  swearing, 
was  presently  suspected  of  Lutheranism ;  and  Bonner,  if  any  did  but 
mention  the  name  of  God  with  reverence,  took  it  for  ground  enough 
to  call  him  Lollard.  And  truly  it  is  even  thus  among  us.  The  world 
hath  gotten  some  names  and  pretences  under  which  they  carry  on 
their  hatred  against  the  power  of  godliness  the  more  securely  and 
with  the  less  dread,  so  that  it  is  to  be  feared  that  if  any  be  of  godly 
conversation,  it  will  be  enough  to  make  him  a  sectary,  and  an  enemy 
of  the  kingdom's  peace  and  quiet.  When  the  name  is  once  gotten  up, 
mischief  and  malice,  as  I  said,  will  make  no  distinction. 

9.  The  late  great  increase  of  scandalous  sins.  Times  of  trouble  are 
usually  licentious,  and  when  penal  laws  are  suspended  by  force,  wicked 
ness  groweth  impudent ;  and  truly  it  is  even  so  among  us,  to  the  con 
fronting  of  authority ;  whoring,  and  swearing,  and  drunkenness  and 
Sabbath  profanations  abounding  everywhere ;  yea,  more  than  formerly. 
We  looked  for  purging  the  land,  and  it  is  more  defiled.  When  the  pot 
boileth,  the  scum  is  discovered.  Baths  bring  forth  corruption,  if  it  be 
in  the  body,  into  the  skin.  God  hath  been  reforming  the  land,  and 
our  wickedness  appeareth  the  more :  Hosea  vii.  1,  '  When  I  would  have 
healed  Israel,  then  the  iniquity  of  Ephraim  was  discovered,  and  the 
wickedness  of  Samaria/  God  hath  been  correcting  and  amending  us, 
and  we  have  been  the  more  vile  and  sinful.  Oh !  then  how  may  the 
kingdom  sit  down  like  the  church  in  Micah,  and  mourn :  Micah  vii. 
1,  2,  'I  am  as  when  they  have  gathered  the  summer  fruits,  as  the 
grape  gleanings  of  the  vintage.  The  good  man  is  perished  out  of  the 
earth.  There  is  none  upright  upon  the  earth.  They  all  lie  in  wait 
for  blood,  and  hunt  every  man  his  brother  by  a  net/  Zeal  is  decayed, 
the  power  of  godliness  gone,  the  word  despised,  and  we  are  even 
grown  as  the  people  whom  God  hath  cast  out  before  us.  Religion 
hath  received  wounds  in  the  house  of  her  friends,  and  is  made  a  pre- 

1  Nazian.  Orat.  in  Med. 


432  ENGLAND'S  SPIRITUAL  LANGUISHING.        [REV.  III.  2. 

tence  to  every  base  design.  Few  seek  to  propagate  it,  and  it  meets 
with  much  snarling  and  opposition  everywhere,  and  iniquity  is  now 
grown  impudent. 

And  thus  I  have  done  with  my  first  work,  which  was  to  show 
wherein  religion  is  decayed. 

Secondly,  My  next  business  is  to  show  you  the  occasions  and  causes, 
how  we  came  thus  to  languish  and  decrease,  that  so  the  guilt  may  lie 
at  the  right  door.  And  truly  we  need  not  contend  about  that,  but 
may  every  one  of  us  smite  upon  the  thigh,  and  bear  the  shame  of  our 
own  iniquity. 

Briefly  then — 

1.  For  the  occasions;  the  knowledge  of  them  may  serve  to  shame 
us  with  our  unthankfulness.  They  are  two: — 

[1.]  One  is  the  late  prosperity  which  God  of  his  mercy  had  given  to  his 
people.  The  church,  which  is  the  heir  of  the  cross,1  is  seldom  able  to 
manage  and  wield  an  outward  happy  condition.  I  remember,  Nazi- 
anzen  observeth,2  that  it  hath  ever  with  more  honour  endured  misery 
than  with  safety  improved  happiness  and  success;  that  maketh  us 
always  degenerate  or  divide :  sometimes  degenerate.  When  Constan- 
tine  favoured  religion,  poison  was  sown  in  the  church  ;  Christians  began 
to  lose  their  ancient  severity,  and  to  look  after  ease  and  honours  and 
pleasures  in  the  world.  When  we  have  anything  in  the  world,  we 
neglect  our  high  hopes ;  and  so  by  little  and  little  holiness  decayeth 
and  degenerateth  into  a  mere  pretence,  which  is  only  retained  the 
better  to  colour  over  some  carnal  pursuits  and  projects  ;  whereas  those 
Christians  that  meet  with  nothing  but  hard  things  in  the  world  and 
from  the  world  are  more  heavenly  and  holy  ;  for  the  inward  exercises 
of  mortification  are  much  advantaged  by  their  outward  condition,  and 
the  world  being  crucified  to  them,  they  aie  the  better  crucified  to  the 
world,  as  Paul  speaketh,  Gal.  vi.  14,  i.e.,  it  neither  smileth  upon  them 
nor  they  upon  it.  And  as  success  maketh  us  to  degenerate,  so  to  divide, 
pct>cr0eWe?  SteXucra//.ei/,3  as  he  said,  as  soon  as  the  church  grew  prosperous 
it  grew  factious ;  like  timber  in  the  sunshine,  we  are  apt  to  warp  and 
divide  from  one  another,  or  like  elephants  returning  from  the  heat  of 
the  battle,  we  tread  down  our  own  troops.4  Prosperity  begets  wanton 
ness,  and  wantonness  novelties,  and  so  the  people  of  God  come  to  be 
scattered,  and  to  go  into  distinct  herds  and  divisions,  an  evil  ever  fatal 
to  religion,  and  yet  it  seemeth  connatural.  The  apostles  themselves, 
though  oracles  infallible,  could  not  wholly  prevent  it  in  their  days ; 
outward  prosperity  then  was  a  great  occasion. 

[2.]  Another  may  be  openness  of  vision.  Carnal  hearts  are  soon 
cloyed.  I  cannot  tell  how  it  cometh  to  pass,  but  so  it  is ;  the  word 
hath  less  power  when  openly  preached.  A  gospel-glutted  stomach 
doth  often  force  God  to  provide  sharp  remedies,  either  some  great  out 
ward  misery,  accompanied  with  the  want  and  famine  of  the  word, 
and  then  any  little  thing  is  precious,  as  see  two  places :  one  is  Zech. 

1  '  Ecelesia  hseres  crucis.' 

2  'Paoi'  2<TTt  Svairpayiav  evey/tew  $  etTrpayidi'  Siafftiffaadai.' — Nazian.  Orat.  3  de  Pace. 

3  Naz.  ibidem. 

4  '  Quam  reportassent  tandem  coronam  si  perstitissent  in  eadem  militia,  nee  ut  efferati 
elephantes  ab  hostibus  conversi  contrivissent  sues.' — Briyhtman.  de  Luthero  et  Melanc- 
thone. 


EEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  433 

vii.  7,  '  Ye  should  have  hearkened  to  the  former  prophets,  when  Jeru 
salem  was  inhabited  and  in  prosperity,  and  the  cities  thereof  round 
about  her,  and  men  inhabited  the  south  of  the  plain.'  Mark,  there  is 
their  full  condition  described ;  the  temple  stood,  the  city  flourished, 
the  suburbs  were  great ;  but  then  they  hearkened  not,  but  despised  the 
former  prophets,  that  is,  the  prophets  that  prophesied  before  the 
captivity.  But  now  look  upon  them  in  their  emptiness:  the  other 
place  for  that  is  Ezra  ix.  8,  '  And  now  that  the  Lord  hath  showed  us 
such  grace,  to  give  us  a  nail  in  the  holy  place,'  &c.  Mark  how  wel 
come  every  little  thing  is  to  them  then  ;  a  nail  in  the  holy  place  is 
such  a  mercy ;  that  is,  to  see  one  pin  or  nail  driven  into  the  rafters  of 
the  temple ;  whereas  before  they  would  not  know  their  own  mercies, 
while  that  stately  edifice  stood  in  all  its  glory  and  beauty.  Times  may 
come  when  these  dews  will  be  precious,  and  sermon  showers  sweet  to 
thirsty  souls ;  or  if  this  be  not,  God  may  send  a  dark  Ezekiel,  when 
a  plain  Jeremiah  is  despised.  Ordinances  may  be  carried  in  such  an 
obscure,  notional,  airy  way  as  to  yield  no  efficacy  and  comfort.  These 
are  the  occasions,  but — 

2.  What  are  the  causes  of  the  languishing  and  decay  of  godliness  ?  I 
answer : — 

[1.]  That  great  division  and  dissentiency  that  is  among  God's  own 
people.  When  the  language  was  divided,  the  building  ceased ;  when 
religion  is  controverted,  it  loseth  its  awe  and  force.  It  is  observable 
that,  Acts  iv.  32,  33,  when  the  people  were  of  one  heart  and  of  one 
mind,  '  then  with  great  power  gave  the  apostles  witness  to  the  resur 
rection  of  Jesus  Christ/  Mark  that,  ivith  poiver ;  the  word  came  with 
command  and  authority  upon  the  hearts  of  men.  The  world  easily 
stumbleth  at  this  rock  of  offence ;  the  assent  is  more  loose  and  doubt 
ful  when  things  are  committed  to  the  uncertainty  of  disputes,  and  so 
doth  not  commandingly  check  vicious  inclinations.  When  the  ways 
of  flesh  and  blood  are  backed  with  wit  and  parts,  and  made  to  seem  a 
valuable  opinion,  men  are  hardly  gained. 

Besides,  godly  men  themselves,  while  they  engage  with  too  much 
heat  and  zeal  in  their  particular  opinions,  grow  cool  in  piety  and 
practical  duties,  the  strength  of  their  spirits  being  diverted  and  carried 
out  so  disproportionably  to  the  lesser  matters.  God  placed  the  flaming- 
sword  about  paradise,  and  the  gospel  calleth  for  violence  in  the  matters 
of  the  kingdom,  Mat.  xi.  12.  But  we  usually  mistake  our  object,  and 
misplace  our  zeal  upon  such  matters  as  have  more  of  interest  in  them 
than  godliness,  and  are  rather  busied  in  disputing  much,  than  doing  much. 

[2.]  The  embasing  and  emasculating  the  ordinance  of  preaching. 
Hunger  seeketh  food,  but  lust  dainties  and  quails.  When  preachers 
provide  for  men's  lusts  rather  than  their  consciences,  religion  is  embased 
and  loseth  power.  A  ministry  that  stayeth  in  the  paint  of  words  will 
beget  but  painted  grace.  When  we  come  in  the  demonstration  of  the 
Spirit,  we  come  in  power,  1  Cor.  ii.  6,  eV  a-TroSe/fet,  with  plain  and 
solid  conviction  ;  this  is  the  sin,  this  the  curse  and  misery.  When  the 
thread  of  the  gospel  is  so  fine  spun,  it  will  not  clothe  a  naked  soul ; 
notion  eateth  out  all  saving  knowledge.  The  apostle  speaks  of  a  tyev- 
$o)iivfj,o<;  7^ft)o-i?,  1  Tim.  vi.  20, '  Oppositions  of  science  falsely  so  called/ 
by  which  they  thought  to  better  the  gospel,  but  did  indeed  debase  it 

VOL.  v.  2  E 


434  ENGLAND'S  SPIRITUAL  LANGUISHING.        [REV.  III.  2. 

Such  niceties  enervate  godliness,  make  it  weak  and  less  in  power.  We 
must  take  heed  then  of  debasing  this  ordinance  to  an  effeminate  deli 
cacy.  It  should  still  be  masculine  and  generous,  full  of  spirit  and 
power  from  on  high.  I  would  not  be  mistaken,  as  if  I  did  plead  for  a 
lazy  carelessness  in  managing  the  word.  I  know  that  God  concurreth 
with  man's  diligence  ;  and  if  we  would  not  have  the  people  loathe  the 
word,  we  should  painfully  provide  it  for  them.  Every  scribe  that  is 
instructed  for  the  kingdom  of  God,  that  is,  that  would  do  service  in 
the  church  of  God,  must  '  bring  forth  out  of  his  treasuries  things  both 
new  and  old/  Mat.  xiii.  52,  that  is,  although  not  new  truths,  yet  KOLVO, 
Kalvwy  old  truths  in  a  new  way,  otherwise  represented  to  the  imagina 
tion  or  fancy,  to  take  off  that  tedium  or  natural  satiety  that  is  in  us, 
that  we  may  not  loathe  them  as  cole  worts  twice  sod,  but  that  truths 
may  still  have  a  fresh  look  upon  the  conscience  and  affections.  This 
may  be  done,  but  we  must  take  heed  of  ungrounded  niceties,  subtle 
notions,  that  beget  only  speculation,  and  do  not  stir  up  to  practice. 

[3.]  An  undue  preaching  of  the  gospel.  Poison  conveyed  in  so  sweet 
a  wine  maketh  the  cup  the  more  deadly.  By  this  means  religion 
itself  is  made  to  be  of  sin's  side,  and  the  grace  of  God  pliable  to  carnal 
conclusions ;  and  indeed,  when  the  truths  of  God,  that  should  convince 
of  sin,  are  debauched  to  so  vile  a  purpose  as  to  countenance  sin,  men 
can  the  better  overcome  remorse  of  conscience,  and  do  sin  with  the  less 
regret,  out  of  a  presumption  that  the  gospel  is  of  their  side,  Jude,  ver. 
3,  'They  turn  the  grace  of  our  God  into  wantonness ;'  they  debauch 
the  grace  of  God,  that  is,  the  doctrine  of  grace,  make  that  yield 
countenance  to  their  lusts ;  and  so  men  father  their  bastards  upon  the 
Spirit,  and  sin  cum  privilegio,  by  a  license  from  heaven.  When  those 
that  should  have  been  prophets  cried,  Peace,  peace !  see  what  Jeremiah 
saith,  chap.  iv.  10, '  Ah  !  Lord  God,  surely  thou  hast  greatly  deceived 
this  people/  in  saying  they  shall  have  peace.  It  was  done  in  God's 
name  by  the  false  prophets,  and  they  were  as  secure  as  if  God  him 
self  had  said  so.  We  would  willingly  have  the  gospel  over-gospelled, 
and  hear  in  the  ear  of  liberty ;  therefore  I  am  persuaded  there  is  no 
one  thing  hath  hindered  the  power  of  godliness,  care  of  duty,  humbling 
of  souls,  so  much  as  this  undue  preaching  of  the  gospel. 

[4.]  Public  liberty  and  connivance,  that  inaketh  sin  more  common, 
and  so  less  odious.  Outward  restraints  keep  men  that  are  evil  from 
discovering  of  it :  and  though  it  be  the  privilege  of  divine  precepts  to 
convert  the  soul,  Ps.  xix.  7,  yet  the  commands  and  authority  of  men 
may  much  hinder  the  diffusion  and  dissemination  of  sin  and  error.  It 
is  good  to  observe  the  several  guards  that  God  hath  put  upon  a  man 
to  keep  him  from  sin,  so  prone  are  we  to  it.  There  are  inward  guards 
— Spirit,  word,  and  conscience  ;  there  are  outward  guards — the  ministry, 
the  church,  and  the  magistrate — all  which  are  as  in  his  stead  to  be  an 
awe  to  sinners ;  more  especially  it  is  said  of  the  magistrate  that  he  is 
'  the  minister  of  God,  to  be  a  terror  to  evil-doers/  Rom.  xiii.  3,  4. 
Now,  when  their  sword  is  sheathed  up,  and  nothing  is  settled,  wicked 
men  lose  all  awe  and  restraint,  and  do  what  is  '  right  in  their  own 
eyes,'  Judges  xxi.  25,  as  it  is  said  there  they  did  when  there  was  no  king 
of  Israel ;  that  is,  no  exercise  of  government  to  restrain  public  dis 
orders,  for  as  yet  their  government  was  not  monarchical ;  then  all  goeth 


KEY.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  435 

to  wreck,  iniquity  groweth  impudent,  and  religion  is  borne  down. 
Solomon  saith,  Prov.  xx.  8,  '  A  king  that  sitteth  upon  the  throne  of 
judgment  scattereth  away  all  evil  with  his  eyes;'  that  is,  when 
magistrates  employ  and  draw  out  their  power,  they  scatter  evil  as  the 
sun  scattereth  mists. 

[5.]  Another  cause  may  be  want  of  catechising,  by  which  means  truths 
would  be  more  revived,  and  kept  fresh  and  savoury  in  the  thoughts, 
and  so  have  the  more  awe  upon  us.  Martyrology  and  catechising 
were  two  of  the  most  successful  engines  against  Popery.  Truths  work 
most  when  we  discern  that  cognation  and  kin,  by  which  they  touch 
and  respect  one  another;  indistinct  knowledge  doth  but  dispose  to 
error  or  looseness.  Sermon  hints,  a  hint  here,  and  a  hint  there,  doth 
not  so  much  good,  for  men  of  weaker  conceits  cannot  so  easily  discern 
how  one  truth  is  inferred  from  another,  and  what  analogy  and  pro 
portion  there  is  between  them,  and  so  are  easily  overcome  by  more 
subtle  and  stronger  wits ;  or  else,  not  discerning  that  fair  compliance 
that  is  between  practical  and  comfortable  truths,  grow  loose.  Certainly 
religion  would  be  more  propagated  if  this  exercise  were  revived.  We 
are  debtors  to  wise  and  unwise,  Kom.  i.  14 ;  and  Christ,  that  bade 
Peter  feed  Trpo/Sara,  his  sheep,  bade  him  also  feed  apvia,  his  lambs, 
John  xxi.  15,  16.  For  want  of  this  pattern  of  sound  words,  and  these 
condescensions  to  weak  ones  by  this  exercise,  many  mischiefs  have 
abounded  amongst  us,  to  the  great  damage  of  religion  and  godliness. 

These  are  part  of  the  causes ;  others  might  be  mentioned,  but  I 
shall  forbear.  You  will  say  then,  What  remedy  ?  Therefore  I  shall 
proceed  to  the  next  thing,  which  is  to  show  you  : — 

Thirdly,  What  we  should  do  to  'strengthen  the  things  that  are 
ready  to  die/  or  to  repair  decayed  godliness.  Give  me  leave  to  speak 
a  word : — 

First,  To  all  in  general,  as  we  are  Christians.  Several  things  are 
necessary.  Let  me  point  at  a  few. 

1.  Oh!  that  we  would  all  join  together,  quasi  manu  facia — it  is 
Tertullian's  word — in  a  holy  conspiracy  to  besiege  heaven  by  prayers, 
until  more  spirit  and  •  life  be  poured  out,  and  in  greater  abundance. 
God  hath  said  that  he  '  will  pour  out  his  jSpirit  upon  all  flesh,''  Acts 
ii.  15.    Oh  !  beg  it  for  England ;  go  to  him  that  hath  the  seven  Spirits, 
to  look  upon  another  dead  Sardis.     God  must  offer  violence  to  us  ere 
we  can  offer  violence  to  the  kingdom.     It  is  the  mighty  quickening 
Spirit,  that  must  revive  us  in  our  languishings.     That  which  carrieth 
the  soul  to  God,  must  come  from  God.     Waters  can  arise  no  higher 
than  their  spring.     Religion  is  like  the  pure  vestal  flame,  which,  if  it 
went  out,  was  to  be  kindled  only  by  a  sunbeam.     Oh !  then  let  us  go 
and   wait  before   God  for  those   seven  Spirits,   those   mighty   and 
quickening  operations.     The  Spirit  came  upon  Christ  in  the  appear 
ance  of  a  clove,  to  show  his  meekness ;  but  upon  the  apostles  in  cloven 
tongues  of  fire,  to  show  the  might  and  force  that  is  in  his  operations. 

2.  Let  us  study  how  we  may  more  honour  and  adorn  religion  by  a 
godly  and  peaceable  walking  before  God  and  men.     Every  Christian 
should  be  the  gospel's  ornament,  as  a  hypocrite  is  the  gospel's  dis 
grace  :  Titus  ii.  10,  '  Adorn  the  doctrine  of  God  our  Saviour.'     Let 
the  world  know  there  is  more  in  religion  than  pretence  and  policy. 


436  ENGLAND'S  SPIRITUAL  LANGUISHING,        [KEY.  III.  2. 

While  hypocrites  and  such  as  seek  themselves  betray  the  honour  of 
religion,  do  you  advance  it ;  let  them  see  there  are  true  stars  as  well 
glaring  meteors.  Your  lives  should  make  God  glorious  :  1  Peter  ii.  9, 
hold  forth  the  praises,  ra?  dperas,  of  him  that  hath  called  you  ;  let 
them  read  God  in  you  of  a  truth,  and  be  not  distinguished  so  much 
by  a  party  and  profession  as  by  holiness.  Tertullian  saith  of  the 
ancient  Christians,  Non  aliunde  noscibiles  quam  de  emendatione 
vitiorum  —  their  distinction  was  their  innocericy.  When  divers 
libertines  had  dishonoured  religion,  and  walked  unworthily  in  their 
relations,  Peter  pressed  the  true  Christians  to  good  conscience  and 
more  honest  walking,  1  Peter  ii.  12,  and  iii.  16 ;  indeed,  both 
those  chapters  are  to  this  purpose.  This  will  be  a  real  confutation, 
and  then  God  will  give  you  praise  in  the  land  of  your  shame,  Zeph. 
iii.  19.  Hair  cut  will  grow  again  if  the  roots  remain ;  and  though 
the  razor  of  censure  hath  brought  baldness  and  reproach  upon  the  head 
of  religion,  yet  its  good  name  will  grow  and  flourish  again,  and  they 
will  be  ashamed  that  falsely  accuse  your  godly  conversation.  0 
brethren !  at  such  times  we  should  walk  with  more  care.  It  is  a  smart 
question  that,  Neh.  v.  9,  '  Ought  ye  not  to  walk  in  the  fear  of  our 
God,  because  of  the  reproach  of  the  heathen  our  adversaries  ?'  When 
your  lives  are  thus  sleek  and  innocent,  this  dirt  will  not  stick. 

3.  Stir  up  yourselves,  and  provoke  one  another  to  more  forward 
ness  in  dead  times.     We  should  strive  who  should  be  first,  and  exceed 
in  godliness.     You  know  that  noted  place,  Heb.  x.  24,  '  Let  us  con 
sider  one  another,  to  provoke  unto  love  and  good  works.'    This  is  a*ya6i) 
e/M9,  an  holy  contention,  when  we  contend  who  shall  be  most  forward 
in  the  matters  of  God.     We  often  provoke  one  another  to  carnal  strife, 
to  excess  in  vanity.     Oh  !  when  do  we  sharpen  and  whet  each  other's 
graces  ?     The  sons  of  the  coal,  how  do  they  enkindle  one  another,  and 
strengthen  each  other's  hands  in  wickedness.     See  how  the  idolaters 
are  described :  Isa.  xli.  6,  7,  '  They  helped  every  one  his  neighbour  ; 
every  one  said  to  his  brother,  Be  of  good  courage.     So  the  carpenter 
encouraged  the  goldsmith,  and  he  that  smootheth  with  the  hammer, 
him  that  smiteth  on  the  anvil,'  &c.     The  prophet  speaketh  of  the 
time  when  the  gospel  was  sent  to  the  isles,  vei\   1 ;  that  is,  to  the 
European  countries,  which  are  usually  expressed  by  isles  in  Isaiah. 
Now,  as  soon  as  they  listened  to  this  doctrine,  down  went  the  pictures 
and  images,  but  there  being  some  hope  offered  of  their  re-erection, 
they  came  and  strengthened  one  another's  hands :  '  Be  of  good  courage/ 
They  hoped  to  bring  up  their  craft  and  way  again  with  pomp  and 
triumph.      Oh  1  when  they  strengthen  one  another,  will  not  you  ? 
Nazianzen  was  wont  to  call  the  enemies  of  the  church  KOIVQVS  SLO,\- 
\a/cTas,1  the  common  reconcilers,  because  when  they  unite  and  support 
one  another  against  the  church,  it  doth  but  invite  the  people  of  God 
to  a  more  close  union,  and  free  communion  with  one  another.     This 
would  be  an  excellent  way  to  prevent  the  decays  of  love  and  piety. 

4.  Delight  in  and  wait  upon  the  powerful  ministry  of  the  word : 
'  The  prophets  prophesy  lies,  and  the  people  love  to  have  it  so/  Jer. 
v.  31.    A  vain  people  do  but  encourage  a  vain  ministry.     Do  not 

''T/MV  5£  TI  TOVTO  rots  Koivois  7](Ji.uv  StaAAa/CTCUS,  SiaAAa/cral  yap  eore,  /ecu  d/coi/crtws  roOro 
.' — Naz.  Orat.  13. 


KEY.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  437 

delight,  then,  in  a  glozing  dispensation,  it  will  be  successless.  Frothy 
speculations,  moral  strains,  do  no  good ;  the  people  begin  to  grow 
weary  of  savoury  and  sound  knowledge  :  the  testimony  of  the  witnesses 
was  a  torment  to  the  dwellers  on  the  earth,  Eev.  xi.  10 ;  powerful 
preaching  is  their  burden.  The  lazy  world  would  fain  lie  upon  the 
bed  of  ease,  draw  the  curtains  and  rest,  and  therefore  light  is  trouble 
some;  men  begin  to  thirst  and  pant  for  the  old  unsavoury  moral  strains, 
which  remain  in  wary  generals,  and  do  not  irritate.  The  Lord  may 
give  you  your  desire ;  but  remember  that  is  a  carnal  itch  that  must  be 
clawed,  and  the  times  will  be  sad  when  men  cannot  endure  sound 
doctrine,  2  Tim.  iv.  3. 

I  have  done  with  my  address  to  the  people. 

Secondly,  I  shall  speak  a  word  to  the  ministry.  I  am  the  worst  of  a 
thousand  to  direct  others,  only  I  shall  take  the  liberty,  in  all  humility, 
to  suggest  my  thoughts.  Much  may  be  done  by  you  to  the  repairing 
of  decayed  godliness. 

1.  Christ  must  still  be  preached.     That  is  the  main  truth  that 
keepeth  in  the  life  of  Christianity.     The  more  evangelical  dispensations 
are,  the  more  powerful ;  our  beloved  must  still  be  kept  as  a  bundle  of 
myrrh  next  our  hearts,  Cant.  i.  13,  still  fresh  and  fragrant  in  the 
thoughts ;  all  the  comfort  and  support  of  a  Christian  dependeth  upon 
that ;  this  is  the  very  spirit  and  flower  of  any  ministry ;  and  therefore 
it  is  said,  Eev.  xix.  10,  '  The  testimony  of  Jesus  is  the  spirit  of  pro 
phecy/     It  is  not  only  the  beauty,  but  the  life  of  any  dispensation.     I 
know  many  think  this  needless,  for,  as  I  said  before,  the  indistinct  and 
undue  preaching  of  Christ  is  the  cause  of  all  the  looseness  and  vanity 
into  which  religion  is  degenerated.  Ay !  but  I  add  here,  that  this  dispen 
sation  is  still  needful.     The  foolish  world  is  apt  to  fly  into  extremes ; 
some  are  all  for  doctrines  of  Christ,  others  will  hear  nothing  of  him, 
because  these  sweet  truths  have  been  so  much  misapplied.     Popery 
got  up  by  this  pretence ;  they  would  not  open  that  gap  of  free  grace  to 
the  people.     Paul  would  preach  the  righteousness  of  Christ  though 
many  did  abuse  it :  Kom.  iii.  8,  '  Some  slanderously  report  that  we  say, 
Let  us  do  evil  that  good  may  come  thereof;  whose  damnation  is  just/ 
The  meaning  is,  some  gave  out  that  Paul  taught  that  they  might  sin 
freely,  that  God  might  have  the  more  glory  in  pardoning ;  which  is 
expressed  there  by  doing  evil  that  good  may  come  of  it.     Now,  saith 
the  apostle,  their  damnation  is  just,  that  is,  if  they  undo  themselves 
with  such  a  vile  conceit,  they  may  thank  themselves ;  they  never  learned 
it  from  me.     If  poison  be  sucked  out  of  the  flower,  thank  the  spider ; 
and  if  precious  liquor  be  soured,  it  is  because  of  the  uncleanness  of  the 
vessel.     Musculus  in  one  of  his  books  had  said,  that  no  places  were  so 
profane  and  irreligious  as  those  where  the  gospel  had  been  preached, 
or  words  to  that  effect.     And  Contzen,  a  Jesuit,  crieth  out  upon  this, 
Iii  sunt  evangelici  doctores — see  the  fruit  of  Protestantism  and  gospel- 
preaching.1     Many  are  of  his  spirit,  malign  and  slander  a  gospel  dis 
pensation.     Alas  1  we  are  not  in  the  place  of  God,  to  prevent  misappre 
hensions  ;  it  is  our  duty  to  keep  this  truth  fresh  in  the  thoughts,  to 
offer  it  as  a  bundle  of  myrrh  to  the  spouse's  bosom. 

2.  Humbling  doctrines  must  be  duly  pressed.     John  the  Baptist 

i  Adam  Contzen  in  Mat.  xxiv.  5. 


438  ENGLAND'S  SPIRITUAL  LANGUISHING.        [KEV.  III.  2. 

levelled  mountains,  and  in  his  days  much  violence  was  offered  to  the 
kingdom,  Mat.  xi.  12  ;  and  indeed,  still  John  must  go  before  Jesus,  like 
the  day-star  before  the  sun.  Moses  led  the  people  in  the  wilderness, 
before  Joshua  led  them  into  the  land  of  Canaan.  We  must  awaken 
first  by  a  sense  of  wrath,  or  else  they  will  not  care  for  a  sight  of  mercy. 
The  people  did  not  desire  a  mediator  till  they  heard  the  thundering, 
Exod.  xx.  18,  19 ;  and  it  is  God's  usual  method  to  suffer  us  to  be  dead 
to  one  law,  ere  we  are  alive  to  another,  Gal.  ii.  19 ;  first  to  make  us 
understand  the  severe  obligation  that  is  upon  us  by  the  covenant  of 
works,  ere  we  are  brought  into  a  better  hope  by  Jesus  Christ.  God  is 
never  truly  exalted  in  the  soul  till  man  be  humbled ;  Dagon  must  fall 
and  be  broken  if  the  ark  be  set  up.  The  Lord  diggeth  deep  when  he 
meaneth  to  raise  the  building  high,  and  when  he  will  bring  off  the 
soul  to  Christ  powerfully,  he  bringeth  them  out  of  themselves  by  godly 
sorrow.  This  is  the  drift  .and  scope  of  the  whole  scriptures,  and  there 
fore  I  use  the  less  of  argument  in  this  matter. 

3.  Among  other  parts  of  godliness,  it  seemeth  to  be  most  necessary 
now  to  press  the  duties  of  relations.      I  say,  to  press  Christians  to 
carry  themselves  holily  in  their  civil  relations.     No  way  provideth  for 
the  discharge  of  the  duties  of  relations  so  much  as  Christianity  or  re 
ligion  ;  and  none  have  failed  in  them  so  much  as  religious  persons  of 
late,  so  that  a  great  deal  of  dishonour  hath  come  to  God,  and  a  great 
deal  of  prejudice  to  religion,  by  our  unworthy  walking  in  our  civil  re 
lations.     The  gospel  or  law  of  Christ  requireth  that  these  civil  respects 
which  we  owe  to  men  should  be  discharged  as  in  and  to  the  Lord,  and 
that  we  should  turn  duties  of  the  second  table  into  duties  of  the  first  ; 
that  is,  perform  civil  respects  upon  a  religious  ground,  so  that  it  hath 
been  the  glory  and  honour  of  religion  heretofore  to  yield  the  best 
children,  the  best  subjects,  the  best  kings,  the  best  husbands  and  wives 
in  the  world.    Therefore  Augustine  maketh  a  challenge  to  all  the  world, 
dent  exercitum  talem  qualem  doctrina  Cliristi  milites  esse  jussit,1— 
let  all  the  world,  saith he,  yield  such  children,  such  subjects,  such  soldiers, 
such  servants,  such  an  army,  such  provincials,  judges,  kings;  such  faith 
ful  ones,  when  they  have  been  intrusted  with  the  public  monies.     But 
alas!  the  case  is  quite  otherwise.      Of  late,  none  worse  than  they, 
none  more  apt  to  dishonour  God  in  relations,  to  disturb  civil  peace,  to 
resist  magistracy  upon  every  dissatisfaction,  and  to  make  every  dis 
content  the  ground  of  commotion  and  disobedience.      Therefore  to 
teach  men  to  improve  their  relations  for  the  glory  of  God  and  good 
of  religion  must  needs  be  seasonable,  that,  if  it  be  possible,  we  may 
repair  that  incomparable  loss  which  religion  hath  sustained  this  way. 

4.  Learn  that  holy  art  of   compounding  peace  with   purity,  that 
neither  may  lose  its  due  respect,  that  we  may  neither  hazard  religion 
by  silence  nor  eager  contention.     Holiness  and  peace  are  daughters  of 
the  same  Spirit,  and  may  be  reconciled.     You  find  them  often  coupled 
in  scripture:  James  iii.  17,  'The  wisdom  that  is  from  above  is  first 
pure,  and  then  peaceable.'     Purity  must  have  the  precedence  in.  your 
endeavours,  but  peaceableness  must  not  altogether  be  shut  out.     So 

1  '  Dent  exercitum  talem  qualem  doctrina  Christi  milites  esse  jussit,  tales  provinciales, 
tales  parentes,  tales  dominos,  tales  filios,  tales  servos,  tales  reges,  tales  judices,  tales 
denique  debitorum  redditores,  et  exactores  ipsius  fisci/  &c. — Aug.  ad  Marcel,  ep.  5. 


BEV.  III.  2.]        ENGLAND'S  SPIRITUAL  LANGUISHING.  439 

Mark  ix.  30.  '  Have  salt  in  yourselves  and  peace  one  with  another/ 
Salt  and  peace ;  be  savoury,  but  not  too  tart  and  austere.  I  will  not 
direct  my  brethren,  I  do  only  suggest  it. 

Thirdly,  One  word  now  to  the  magistrate,  and  I  have  done.  Oh ! 
consider,  this  matter  appertain eth  to  you,  '  to  strengthen  things  that 
are  ready  to  die/  to  repair  decayed  godliness ;  this  challengeth  a  chief 
care ;  yea,  the  first  place  in  your  debates,  as  in  the  commandments 
spiritual  duties  have  the  precedency  of  moral.  In  the  name  of  Christ, 
then,  let  me  beseech  you : — 

1.  To  be  holy  and  godly  in  your  own  persons.     Oh  !  how  sad  will  it 
be  for  your  souls  in  the  day  of  the  Lord,  if  you  should  be  employed  in 
the  reformation  of  others,  and  not  be  reformed  yourselves ;  that  you 
should  be  like  Noah's  shipwrights,  that  frame  an  ark  for  others,  and 
perish  in  the  waters  yourselves ;  or  like  the  Jews,  that  directed  the 
wise  men  to  Bethlehem,  but  went  not  themselves  thither  to  worship 
Christ.     Oh !  consider,  you  are  the  first  sheets  of  the  kingdom  ;  others 
are  printed  after  your  copy.     If  the  first  sheet  be  well  set,  a  thousand 
more  are  stamped  with  ease.     See  then  that  the  power  of  religion 
prevail  over  your  own  souls,  that,  after  you  have  done  good  to  others, 
you  may  not  be  cast  away.     How  can  men  think  that  you  are  sincere 
in  establishing  of  religion,  if  it  hath  made  no  impression  on  your  own 
hearts?     Scandalous  ministers  and  wicked  magistrates  do  but  pull 
down  with  one  hand  what  they  set  up  with  the  other. 

2.  If  you  would  repair  religion,  and  promote  godliness,  give  encourage 
ment  to  a  godly  ministry.      You  see,  when  Christ  writeth  to  the 
church  to  repair  godliness,  he  directeth  it  to  the  angel.     Oh  !  let  there 
be  an  angel  in  every  church.     Christ's  strength  lieth  in  his  mouth,  Isa. 
xlix.  2  ;  that  is  the  sword  by  which  he  overcometh  the  world.     It  is 
the  weapon  he  useth  against  Antichrist,  the  spirit  of  his  mouth,  2 
Thes.  ii.  11.  As  Gideon  overcame  the  Midianites  by  lamps  and  pitchers, 
so  doth  Christ  by  lamps  and  pitchers ;  and  therefore  the  apostle  calleth 
it  light,  or  treasure,  in  an  earthen  vessel.     Oh !  then  maintain  the 
lamps,  that  they  may  be  a  means  in  the  hand  of  God  of  maintaining 
godliness  in  the  kingdom.     Let  there  be,  as  I  said,  an  angel  in  every 
church,  a  light  in  every  socket,  a  star  in  every  orb.     If  you  look 
abroad  you  will  find  many  continued  through  favour  and  mediation 
of  friends,  qui  nihil  lidbent  in  vita  angelicum,  aut  in  doctrina  evan- 
gelicum,1  that  have  nothing  angelical  in  their  life,  or  evangelical  in 
their  doctrine. 

3.  Heartily  establish  a  holy  government  in  the  church.     Order  and 
discipline  is  the  fence  of  religion,  and  a  church  well- governed  is  '  terrible 
as  an  army  with  banners/  Cant.  vi.  4 ;   that  is,  full  of  beauty  and 
strength.    Armies  ordered  are  comely  and  in  a  capacity  to  fight.    The 
present  decays  are  by  confusion.     It  is  said,  Ps.  Ixviii.  35,  '  Thou  art 
terrible  out  of  thy  holy  places.'     In  the  order  and  beauty  of  the  church, 
God  is  most  terrible.     When  worship  is  pure  and  regular,  it  impresseth 
a  dread  and  a  reverence  upon  men. 

4.  Countenance  godly  persons.     They  are  a  kingdom's  best  security, 
Zech.  xii.  5  ;  '  And  the  governors  of  Judah  shall  say  in  their  hearts, 
The  inhabitants  of  Jerusalem  are  my  strength  in  the  Lord  of  hosts, 

1  Brightman  in  loc. 


440  ENGLAND'S  SPIRITUAL  LANGUISHING.        [REV,  III.  2. 

their  God.'  Mark,  you  should  call  them  your  strength ;  they  engage 
a  blessing.  When  Lot  was  in  Sodom,  Sodom  was  in  lot.  This  is 
one  of  your  chief  duties,  to  see  that  godliness  live  peaceably.  We  are 
bound  to  pray  for  you  upon  this  ground :  '  Pray  for  them  that  are  in 
authority,  that  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty/  1  Tim.  ii.  4.  Oh !  look  to  it,  then,  that  religion  may 
have  a  quiet  abode,  or  else  you  will  not. 

5.  Honour  and  sweeten  religion  by  some  release  of  the  people's 
burdens.  Belly  arguments  do  work  much  upon  them :  Jer.  xliv.  17, 
'  We  will  burn  incense  to  the  queen  of  heaven,  for  then  we  had  plenty 
of  victuals,  and  were  well,  and  saw  no  evil.'  They  measure  religion 
by  their  outward  concernments,  and  judge  of  ways  by  their  burdens 
and  troubles.  The  oppression  of  some  Protestant  princes  in  Germany 
was  a  scandal  to  the  Reformation.  Nothing  stirreth  up  vulgar  hatred 
and  introduceth  violent  changes  so  much  as  this.  The  people  are  like 
the  reed  of  Egypt ;  if  we  lean  too  hard,  they  do  not  support,  but 
pierce ;  and  oppression  is  like  an  iron  in  the  fire,  it  will  burn  their 
fingers  that  hold  it.  I  confess  this  is  somewhat  out  of  my  way,  there 
fore  I  was  the  more  loath  to  speak  in  it ;  but  it  being  for  religion's 
sake,  I  hope  you  will  pardon  a  humble  motion. 

I  shall  but  hint  two  motives  to  set  on  all,  and  conclude. 

1.  Is  that  in  the  3d  verse  of  this  chapter :  *  Lest  I  come  as  a 
thief/     Oh  !  consider  Christ  may  steal  upon  you.    When  he  taketh  off 
his  restraint  from  a  people,  and  they  break  out  into  tumults,  it  is  a 
shrewd  sign.     You  know  what  faction  was  ruined  by  tumults  ;  it  is 
an  unhappy  presage. 

2.  The  next  is  taken  from  the  4th  verse :  '  Thou  hast  a  few  names 
that  have  not  defiled  their  garments.'     God  taketh  notice  of  those  few 
names  that  are  zealous  for  him  in  dead  times,  that  mind  the  advance 
ment  of  piety  whilst  others  debase  it ;  they  '  shall  walk  with  me  in 
white.'     Either  God  will  provide  an  ark  of  safety  for  you  for  the 
present,  or  give  you  heaven,  which  shall  make  amends  for  all. 


HOW  MAY  ¥E  CURE  DISTRACTIONS 
IN  HOLY  DUTIES? 


HOW  MAY  WE  CUKE  DISTRACTIONS 
IN  HOLY  DUTIES  ? 


Ye  hypocrites,  well  did  Isaiah  prophesy  of  you,  saying,  Tliis  people 
draweth  nigh  unto  me  with  their  mouth,  and  honoureth  me  with 
their  lips  ;  but  their  heart  is  far  from  me. — MAT.  XV.  7,  8. 

IN  this  chapter  you  will  find  a  contest  between  Christ  and  the 
Pharisees,  about  their  traditions  and  old  customs,  which  they  valued 
above  the  commandments  of  God ;  as  it  is  usual  with  formal  men  to 
love  chains  of  their  own  making,  and  to  make  conscience  of  a  tradi 
tion,  when  yet  they  can  dispense  with  a  commandment ;  and  thereby 
discovering  themselves  to  be  very  hypocrites,  who  are  more  in  exter 
nals  than  in  internals,  in  show  than  substance,  minding  the  formality 
rather  than  the  spirit  and  life  of  service  to  God.  Our  Lord  confirms 
his  censure  by  the  testimony  of  the  prophet  Isaiah,  'Ye  hypocrites/  &c. 

I  shall  not  stand  explaining  the  words.  Draiving  nigh  is  a  phrase 
peculiar  to  worship,  especially  to  invocation.  Mouth  and  lips  are  put 
for  all  external  gestures,  and  that  bodily  exercise  which  is  necessary 
to  the  worship  of  God,  especially  for  words.  But  their  heart  is  far 
from  me;  it  chiefly  intendeth  their  habitual  averseness  from  God,  but 
may  also  comprise  the  wandering  and  roving  of  the  mind  in  duty, 
which  is  a  degree  and  spice  of  it :  of  that  I  shall  treat  at  this  time, 
and  my  note  will  be  : — 

That  distraction  of  thoughts,  or  the  removing  of  the  heart  from 
God  in  worship,  is  a  great  sin,  and  degree  of  hypocrisy. 

The  text  speaketh  of  gross  hypocrisy,  or  a  zealous  pretence  of  out 
ward  worship  without  any  serious  bent  of  heart  towards  God ;  but 
any  removal  of  the  heart  from  him  in  times  necessary  to  think  of 
him  is  a  degree  of  it ;  for  though  distractions  in  worship  are  inci 
dent  to  the  people  of  God,  yet  they  are  culpable,  and  do  so  far  argue 
the  relics  of  hypocrisy  in  them.  I  shall  show : — 

1.  The  greatness  of  the  sin. 

2.  The  causes. 

3.  The  remedies. 

First,  That  there  is  such  a  sin,  sad  experience  witnesseth ;  vain 
thoughts  intrude  importunately  upon  the  soul  in  every  duty  ;  in  hear- 


444  HOW  MAY  WE  CURE  DISTRACTIONS       [MAT.  XV.  7,  8. 

ing  the  word  we  are  not  free  (Ezek.  xxxiii.  31),  nor  in  singing ;  but 
chiefly  they  haunt  us  in  prayer,  and  of  all  kinds  of  prayer,  in  mental 
prayer,  when  our  addresses  to  God  are  managed  by  thoughts  alone ; 
there  we  are  more  easily  disturbed.  Words  bound  the  thoughts,  and 
the  inconvenience  of  an  interruption  is  more  sensible,  as  occasioning 
a  pause  in  our  speech ;  and  as  in  mental  prayer,  so  when  we  join 
with  others,  to  keep  time  and  pace  with  the  words,  unless  the  Lord 
quicken  them  to  an  extraordinary  liveliness,  we  find  it  very  hard ; 
but  how  great  a  sin  this  is,  is  my  first  task  to  show.  I  shall  do  it : — 

1.  By  three  general  considerations. 

2.  By  speaking  particularly  to  the  present  case. 
First,  Generally. 

1.  Consider  how  tender  God  is  of  his  worship:  Lev.  x.  3,  he 
hath  said  that  he  '  will  be  sanctified  in  all  that  draw  nigh  unto  him/ 
To  sanctify  is  to  set  apart  from  common  use.  Now,  God  will  be 
sanctified,  that  is,  not  treated  with  as  an  ordinary  person,  but  with 
special  needfulness  of  soul  and  affection,  becoming  so  great  a  ma 
jesty  ;  when  you  think  to  put  him  off  with  anything,  you  lessen  his 
excellency  and  greatness,  and  do  not  sanctify  him,  or  glorify  him  as 
God,  and  therefore  God  pleadeth  his  majesty  when  they  would  put  a 
sorry  sacrifice  upon  him,  as  if  everything  were  good  enough  for  him : 
Mai.  i.  14,  'Cursed  be  the  deceiver  which  hath  in  his  flock  a  male, 
and  voweth  and  sacrificeth  to  the  Lord  a  corrupt  thing :  for  I  am  a 
great  king,  saith  the  Lord  of  hosts/  To  be  slight  in  his  service, 
argueth  mean  thoughts  of  God :  Eccles.  v.  2,  '  Be  not  rash  with  thy 
mouth,  nor  hasty  to  utter  anything  before  God,  for  God  is  in  heaven, 
and  thou  upon  earth/  We  forget  our  distance,  and  by  a  bold  pro- 
faneness  are  too  fellow-like  and  familiar  with  God,  when  we  are  not 
deeply  serious  and  exact  in  what  we  do  and  say  in  his  presence,  but 
only  babble  over  a  few  impertinent  words  without  attention  and 
affection.  Certainly,  God  is  very  sensible  of  the  wrong  and  contempt 
we  put  upon  him,  for  he  notethall:  Heb.  iv.  13,  'All  things  are 
naked  and  open  to  him  with  whom  we  have  to  do/  And  he  will  not 
put  it  up,  for  he  telleth  us,  Exod.  xx.  7,  that  he  '  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain  ; '  and  he  will  be  as  good  as  his 
word  ;  for  the  least  disorders  in  worship  have  been  sorely  punished ; 
witness  the  stroke  from  heaven  upon  Aaron's  sons,  Lev.  x.  2  ;  the 
breach  made  upon  Uzzah,  2  Sam.  vi.  6 ;  and  the  havoc  made  of  the 
Bethshemites,  1  Sam.  vi.  19. ;  the  diseases  that  raged  at  Corinth, 
1  Cor.  xi.  30.  And  though  judgments  be  not  so  rife  and  visible 
now  upon  our  unhallowed  approaches  to  God,  yet  he  smiteth  us  with 
deadness,  where  he  doth  not  smite  us  with  death  ;  for  a  man  is 
punished  otherwise  than  a  boy,  and  judgments  are  now  spiritual,  which 
in  the  infancy  of  the  church  were  temporal  and  bodily.  Certainly, 
we  have  all  cause  to  tremble  when  we  come  before  the  Lord. 

2.  The  more  sincere  any  one  is,  the  more  he  maketh  conscience  of 
his  thoughts,  is  more  observant  of  them,  and  more  troubled  about 
them :  Isa.  Iv.  7,  '  Let  the  unrighteous  man  forsake  his  thoughts ; ' 
then  he  beginneth  to  be  serious,  and  to  have  a  conscience  indeed, 
when  his  thoughts  trouble  him.  So  David:  Ps.  cxix.  113,  'I  hate 
vain  thoughts :  but  thy  law  do  I  love/  We  think  thoughts  are  free, 


MAT.  XV.  7,  8.]  IN  HOLY  DUTIES?  445 

and  subject  to  no  tribunal ;  if  there  be  any  error  in  them,  we  think 
it  is  a  very  venial  one  ;  they  betray  us  to  no  shame  in  the  world,  and 
therefore  we  let  them  go  without  dislike  and  remorse.  But  a  child  of 
God  cannot  pass  over  the  matter  so  :  he  knoweth  that  thoughts  are  the 
immediate  births  of  the  soul,  and  do  much  discover  the  temper  of  it ; 
that  there  actions  begin,  and  if  vain  thoughts  be  suffered  to  lodge  in 
him,  he  will  soon  fall  into  further  mischief,  and  therefore  he  con- 
sidereth  what  he  thinketh,  as  well  as  what  he  speaketh  and  doeth ; 
and  if  at  all  times,  especially  in  worship,  where  the  workings  of  the 
inward  man  are  of  chief  regard,  and  the  acts  of  the  outward  only 
required,  as  a  help  to  our  '  serving  God  in  the  spirit,'  Phil.  iii.  3. 

3.  Carelessness  in  duties  is  the  high  way  to  atheism;  for  every 
formal  and  slight  prayer  doth  harden  the  heart,  and  make  way  for 
contempt  of  God ;  men  that  have  made  bold  with  God  in  duty,  and 
it  succeeds  well  with  them,  their  awe  of  God  is  lessened,  and  the 
lively  sense  of  his  glory  and  majesty  abated,  till  it  be  quite  lost ; 
by  degrees  they  outgrow  all  feelings  and  tenderness  of  conscience ; 
every  time  you  come  to  God  slightly,  you  lose  ground  by  coming,  till 
at  length  you  look  upon  worship  as  a  mere  custom,  or  something 
done  for  fashion's  sake. 

Secondly,  Particularly :— 1.  It  is  an  affront  to  God,  and  a  kind  of 
mockery.  We  wrong  his  omnisciency,  as  if  he  saw  not  the  heart, 
and  could  not  tell  man  his  thought.  It  is  God's  essential  glory  in 
worship  to  be  acknowledged  an  all-seeing  spirit,  and  accordingly  to 
be  '  worshipped  in  spirit  and  in  truth/  John  iv.  24.  Thoughts  are 
as  audible  with  him  as  words ;  therefore  when  you  prattle  words, 
and  do  not  make  conscience  of  thoughts,  you  do  not  worship  him  as 
a  spirit.  We  wrong  his  majesty  when  we  speak  to  him  in  prayer, 
and  do  not  give  heed  to  what  we  say.  Surely  we  are  not  to  prattle, 
like  jays,  or  parrots,  words  without  affection  and  feeling,  or  to  '  chat 
ter  like  cranes/  or  be  like  Ephraim,  whom  the  prophet  calls  *  a  silly 
dove  without  an  heart.'  A  mean  man  taketh  it  ill  when  you  have 
business  to  talk  with  him  about,  and  your  minds  are  elsewhere ;  you 
would  all  judge  it  to  be  an  affront  to  the  majesty  of  God  if  a  man 
should  send  his  clothes  stuffed  with  straw,  or  a  puppet  dressed  up  in 
stead  of  himself,  into  the  assemblies  of  God's  people,  and  think  this 
should  supply  his  personal  presence;  yet  our  clothes  stuffed  with 
straw,  or  an  image  dressed  up  instead  of  us,  such  as  Michal  put 
into  David's  bed,  1  Sam.  xix.  12,  13,  would  be  less  offensive  to  God 
than  our  bodies  without  our  souls ;  the  absence  of  the  spirit  is  the 
absence  of  the  more  noble  part.  We  pretend  to  speak  to  God,  and 
do  not  hear  ourselves,  nor  can  give  any  account  of  what  we  pray  for ; 
or  rather  let  me  give  you  Chrysostom's  comparison  :  a  man  would 
have  been  thought  to  have  profaned  the  mysteries  of  the  Levitical 
worship,  if  instead  of  sweet  incense  he  should  have  put  into  the 
censer  sulphur  or  brimstone,  or  mingled  the  one  with  the  other.1 
Surely  our  prayers  should  be  '  set  forth  as  incense/  Ps.  cxli.  2.  And 
do  not  we  affront  God  to  his  face,  that  mingle  so  many  vain, 
sinful,  proud,  filthy,  blasphemous  thoughts?  What  is  this  but 
to  mingle  sulphur  with  our  incense  ?  Again,  when  God  speaketh 

1  Chrys.  Horn.  74  in  Mat. 


446  HOW  MAY  WE  CUKE  DISTRACTIONS       [MAT.  XV.  7,  8. 

to  us,  and  knocks  at  the  heart,  and  there  is  none  within  to 
hear  him,  is  it  not  an  affront  to  his  majesty  ?  Put  it  in  a  temporal 
case.  If  a  great  person  should  talk  to  us,  and  we  should  neglect  him, 
and  entertain  ourselves  with  his  servants,  he  would  take  it  as  a 
despite  and  contempt  done  to  him.  The  great  God  of  heaven  and 
earth  doth  often  call  you  together  to  speak  to  you  ;  now  if  you  think 
so  slightly  of  his  speeches  as  not  to  attend,  but  set  your  minds  adrift 
to  be  carried  hither  and  thither  with  every  wave,  where  is  that 
reverence  you  owe  to  him  ? 

It  is  a  wrong  to  his  goodness,  and  the  comforts  of  his  holy  pre 
sence  ;  for  in  effect  you  say  that  you  do  not  find  that  sweetness  in 
God  which  you  expect,  and  therefore  are  weary  of  his  company  before 
your  business  be  over  with  him.  It  is  said  of  the  Israelites,  when  they 
were  going  for  Canaan,  that  *  in  their  hearts  they  turned  back  again 
into  Egypt/  Acts  vii.  39.  They  had  more  mind  to  be  in  Egypt  than 
under  Moses'  government ;  and  their  thoughts  ever  ran  upon  the 
flesh-pots  and  belly-cheer  they  enjoyed  there.  We  are  offended  with 
their  impatience  and  murmurings,  and  the  affronts  they  put  upon 
their  guides  ;  and  do  not  we  even  the  same  and  worse  in  our  careless 
manner  of  worshipping  ?  When  God  hath  brought  us  into  his  pre 
sence,  we  do  in  effect  say,  Give  us  the  world  again  ;  this  is  better 
entertainment  for  our  thoughts  than  God  and  holy  things.  If  Chris 
tians  would  but  interpret  their  actions,  they  would  be  ashamed  of 
them  ;  is  anything  more  worthy  to  be  thought  of  than  God  ?  The 
Israelites'  hearts  were  upon  Egypt  in  the  wilderness,  and  our  hearts 
are  upon  the  world,  nay,  every  toy,  even  when  we  are  at  the  throne 
of  grace,  and  conversing  with  him  who  is  the  centre  of  our  rest,  and 
the  fountain  of  our  blessedness. 

2.  It  grieveth  the  Spirit  of  God :  he  is  grieved  with  our  vain 
thoughts  as  well  as  our  scandalous  actions ;  other  sins  may  shame  us 
more,  but  these  are  a  grief  to  the  Spirit,  because  they  are  conceived 
in  the  heart,  which  is  his  presence-chamber,  and  place  of  special 
residence  ;  and  he  is  most  grieved  with  these  vain  thoughts  which 
haunt  us  in  the  time  of  our  special  addresses  to  God,  because  his 
peculiar  operations  are  hindered,  and  the  heart  is  set  open  to  God's 
adversary  in  God's  presence,  and  the  world  and  Satan  are  suffered  to 
interpose  in  the  very  time  of  the  reign  of  grace,  then  when  it  shall  be 
in  solio,  in  its  royalty,  commanding  all  our  faculties  to  serve  it ;  this 
is  to  steal  away  the  soul  from  under  Christ's  own  arm,  as  a  captain 
of  a  garrison  is  troubled,  when  the  enemies  come  to  prey  under  the 
very  walls,  in  the  face  of  all  his  forces  and  strength ;  so  certainly  it 
is  a  grief  to  the  Spirit  when  our  lusts  have  power  to  disturb  us  in 
holy  duties,  and  the  heart  is  taken  up  with  unclean  glances,  and 
worldly  thoughts,  then  when  we  present  ourselves  before  the  Lord.  God 
looks  upon  his  people's  sins  as  aggravated  because  committed  in  his 
own  house :  Jer.  xxiii.  11,  'In  my  house  I  have  found  their  wicked 
ness  ; '  what  is  this  but  to  dare  God  to  his  very  face  ?  Solomon 
saith,  '  A  king  sitting  upon  his  throne  scattereth  away  evil  with  his 
eyes/  Prov.  xx.  8.  They  are  bold  men  that  dare  break  the  laws 
when  a  magistrate  is  upon  the  throne,  and  actually  exercising  judg 
ment  against  offenders;  so  it  argueth  much  impudence  that  when 


MAT.  XV.  7,8.]  IN  HOLY  DUTIES  ? 

we  come  to  deal  with  God,  as  sitting  upon  the  throne,  and  observ 
ing  and  looking  upon  us,  that  we  can  yet  lend  our  hearts  to  our  lusts, 
and  suffer  every  vain  thought  to  divert  us.  There  is  more  of 
modesty,  though  little  of  sincerity,  in  them  that  say  to  their  lusts,  as 
Abraham  to  his  servants :  Gen.  xii.  5,  '  Tarry  here  while  I  go  yonder 
and  worship  ; '  or,  as  they  say,  the  serpent  layeth  aside  her  poison 
when  she  goeth  to  drink.  When  a  man  goeth  to  God  he  should 
leave  his  lusts  behind  him,  not  for  a  while,  and  with  an  intent  to 
entertain  them  again,  but  for  ever.  However  this  argueth  some 
reverence  to  God,  and  sense  of  the  weight  of  holy  duties ;  but 
when  we  bring  them  along  with  us,  it  is  a  sign  we  little  mind  the 
work  we  go  about. 

3.  It  is  a  spiritual  disease.     The  soul  hath  its  diseases  as  well  as 
the  body  ;  the  unsteady  roving  of  the  mind,  or  the  disturbance  of 
vain  and  impertinent  thoughts,  is  one  of  those  diseases,— shall  I  call 
it  a  spiritual  madness,  or  fever,  or  shaking  palsy,  or  all  these  ?     You 
know  madmen  make  several  relations,  and  rove  from  one  thing  to 
another,  and  are  gone  off  from  a  sentence  ere  they  have  well  begun 
it ;  our  thoughts  are  as  slippery  and  inconsistent  as  their  speeches, 
therefore  what    is  this  but  the  frenzy  of  the   soul  ?      What    mad 
creatures  would  we  seem  to  be,  if  all  our  thoughts  were  patent,  or 
an  invisible  notary  were  lurking  in  our  hearts  to  write  them  down  ! 
We  run  from  object  to  object  in  a  moment,  and  one  thought  looks 
like  a  mere  stranger  upon  another  ;  we  wander  and  run  through  all 
the  world  in  an  instant.     Oh,  who  can  count  the  numberless  opera 
tions  and  working  of  our  mind  in  one  duty !      What  impertinent 
excursions  have  we  from  things  good  to  lawful ;  from  lawful  to  sin 
ful,  from  ordinarily  sinful  to  downright  blasphemous  !     Should  any 
one  of  us,  after  he  hath  been  some  time  exercised  in  duty,  go  aside 
and  write  down  his  thoughts,  and  the  many  interlinings  of  his  own 
prayers,  he  would  stand  amazed  at  the  madness  and  light  discurrency 
of  his  own  imaginations. 

Or  shall  I  call  it  the  feverish  distemper  of  their  soul  ?  2Egri 
somnia  is  a  proverb ;  in  fevers  men  have  a  thousand  fancies  and 
swimming  toys  in  their  dreams,  and  just  so  it  is  with  our  souls  in 
God's  worship.  We  bring  that  curse  upon  us  spiritually,  which 
corporally  God  threatened  to  bring  upon  the  Jews :  '  I  will  scatter 
you  to  the  end  of  the  earth.'  We  scatter  our  thoughts  hither  and 
thither  without  any  consistency  ;  the  heart,  in  regard  of  this  roving 
madness,  is  like  a  runagate  servant,  who,  when  he  hath  left  his 
master,  wandereth  up  and  down,  and  knoweth  not  where  to  fix  ; 
or  like  those  that  are  full  of  distracting  business,  that  cannot  make  a 
set  meal,  but  take  their  diet  by  snatches. 

4.  It  argueth  the  loss  and  non-acceptance  of  our  prayers.     You 
are  in  danger  to  lose  your  worship,  at  least  so  much  of  it  as  you  do 
not  attend  upon  ;   and  truly  to  a  man  that  knows  the  value  of  that 
kind  of  traffic,  this  is  a  very  great  loss.     You  that  are  tradesmen  aro 
troubled  if  you  happen  to  be  abroad  when  a  good  customer  cometh 
to  deal  with  you  ;  the  ordinances  of  God  are  the  market  for  your 
souls ;  if  you  had  not  been  abroad  with  Esau,  you  might  have  received 
the  blessing,  and  gone  away  richly  laden  from  a  prayer,  from  the 


448  HOW  MAY  WE  CURE  DISTRACTIONS       [MAT.  XV.  7,  8. 

word,  and  the  Lord's  Supper ;  but  you  lose  your  advantages  for 
want  of  attention  ;  allowed  distractions  turn  your  prayers  into  sin, 
and  make  them  no  prayers.  When  the  soul  departeth  from  the  body  it 
is  no  longer  a  man,  but  a  carcase ;  so  when  the  thoughts  are  gone 
from  prayer,  it  is  no  longer  a  prayer,  the  essence  of  the  duty  is  want 
ing.  What  is  prayer  ?  'Avafiacns  rov  vov,  as  Damascene  defined  it, 
the  lifting  up  of  the  heart  to  God.  Many  have  prayed  without  words, 
but  never  any  prayed  without  lifting  up,  or  pouring  out  the  heart. 
If  a  man  should  kneel,  and  use  a  gesture  of  worship,  and  fall  asleep, 
no  doubt  that  man  doth  not  pray.  This  is  to  sleep  with  the  heart, 
and  the  words  uttered  are  but  like  a  dream,  have  but  a  slight  touch 
of  reason  in  them,  a  mere  drowsy  inattentive  devotion ;  the  soul  is 
asleep  though  the  eyes  be  not  closed,  and  the  senses  locked  up. 
Can  we  expect  that  God  should  hear  us,  and  bless  us,  because  of  our 
mere  outward  presence  ?  We  are  ashamed  of  those  that  sleep  at  a 
duty,  and  this  is  as  bad  or  worse ;  they  may  sleep  out  of  natural 
infirmity,  as  weakness,  age,  sickness,  &c.,  but  this  doth  more  directly 
proceed  from  some  slightness  or  irreverence.  Well,  then,  with  what 
face  can  we  expect  the  fruit  of  that  prayer  to  which  we  have  not 
attended  ?  It  is  a  great  presumption  to  desire  God  to  hear  those 
requests,  a  great  part  whereof  we  have  not  heard  ourselves  ;  if  they 
be  not  worthy  of  our  attention  they  are  far  more  unworthy  of  God's. 
Cyprian,1  or  Ruffinus,  or  whoever  was  the  author  of  the  explication 
of  the  Lord's  Prayer  in  Cyprian's  works,  hath  a  notable  passage  to 
this  purpose :  Quomodo  te  a  Deo  exaudiri  postulas,  cum  ie  ipse  non 
audias  ?  Vis  Deum  esse  memorem  tui  cum  rogas,  cum  ipse  tui  memor 
non  sis  ?  Thou  art  unmindful  of  thyself ;  thou  dost  not  hear  thy 
self  ;  and  how  canst  thou  with  reason  desire  the  blessing  and  comfort 
of  the  duty  which  thou  thoughtest  not  worthy  thine  own  attention 
and  regard  ? 

I  would  not  willingly  grate  too  hard  upon  a  tender  conscience.  It 
is  a  question  that  is  often  propounded,  whether  wandering  thoughts 
do  altogether  frustrate  a  duty,  and  make  it  of  none  effect?  and 
whether,  in  some  cases,  a  virtual  attention  doth  not  suffice  ?  There 
is  an  actual  intension,  and  a  virtual  intension.  The  actual  intension 
is  when  a  soul  doth  distinctly  and  constantly  regard  everything  that 
is  said  and  done  in  a  duty ;  and  a  virtual  intension  is  when  we  keep 
only  a  disposition  and  purpose  to  attend,  though  many  times  we  fail 
and  are  carried  aside.  This  Aquinas  calleth  priorem  intensionem  ; 
out  of  the  Scripture  we  may  call  it,  the  '  setting  of  the  heart  to  seek 
the  Lord/  1  Chron.  xxii.  19.  Now,  what  shall  we  say  in  this  case  ? 
On  the  one  side,  we  must  not  be  too  strict,  lest  we  prejudice  the  com 
fort  and  expectation  of  God's  people.  When  did  they  ever  manage  a 
duty,  but  they  are  guilty  of  some  wanderings  ?  It  is  much  to  keep 
up  our  hearts  to  the  main  and  solid  requests  that  are  made  to  God  in 
prayer.  But,  on  the  other  side,  we  must  not  be  too  remiss,  lest  we 
encourage  indiligence  and  careless  devotion.  Briefly,  then,  by  way  of 
answer,  there  is  a  threefold  distraction  in  prayer — distractio  invita, 
negligens,  et  voluntaria. 

1.  There  is  distractio  invita,  an  unwilling  distraction,  when  the 

1  Cypr.  de  Orat.  Domin. 


MAT.  XV.  7,  8.]  IN  HOLY  DUTIES  ?  449 

heart  is  seriously  and  solemnly  set  to  seek  God,  and  yet  we  are  carried 
besides  our  purpose  ;  for  it  is  impossible  so  to  shut  doors  and  win 
dows  but  that  some  wind  will  get  in — so  to  guard  the  heart  as  to  be 
wholly  free  from  vain  thoughts  ;  but  they  are  not  constant,  frequent, 
allowed,  but  resisted,  prayed  against,  striven  against,  bewailed  ;  and 
then  they  are  not  iniquities,  but  infirmities,  which  the  Lord  will 
pardon ;  he  will  gather  up  the  broken  part  of  our  prayers,  and  in 
mercy  give  us  an  answer  ;  I  say,  where  this  distraction  is  retracted 
with  grief,  resisted  with  care,  as  Abraham  drove  away  the  fowls 
when  they  came  to  pitch  upon  his  sacrifice,  Gen.  xv.  11,  it  is  to  be 
reckoned  among  the  infirmities  of  the  saints,  which  do  not  hinder 
their  consolation. 

2.  There  is  distractio  negligens,  a  negligent  distraction,  when  a 
man  hath  an  intention  to  pray,  and  express  his  desires  to  God ;  but 
he  prays  carelessly,  and  doth  not  guard  his  thoughts,  so  that  some 
times  he  wanders,  and  sometimes  recovers  himself  again,  and  then  strays 
again,  and  is  in  and  out,  off  and  on  with  God,  as  a  spaniel  roveth  up 
and  down,  and  is  still  crossing  the  ways,  sometimes  losing  the  com 
pany  he  goes  with,  and  then  retiring  to  them  again.     I  cannot  say, 
this  man  prayeth  not  at  all,  or  that  God  doth  not  hear  him,  but  he 
will  have  little  comfort  in  his  prayers ;  yea,  if  he  be  serious,  they 
will  minister  more  matter  of  grief  to  him  than  comfort ;  and  there 
fore  he   ought  to  be  more  earnest  and   sedulous  in  resisting  this 
infirmity,  that  he  may  be  assured  of  audience  ;  otherwise,  if  his  heart 
be  not  affected  with  it  in  time,  by  degrees  all  those  motions  and  dis 
positions  of  heart  that  are  necessary  to  prayer  will  be  eaten  out  and 
lost. 

3.  There  is  distractio  voluntaries,  a  voluntary  distraction,  when 
men  mind  no  more  than  the  task  or  work  wrought,  and  only  go 
round  in  a  track  of  accustomed  duties,  without  considering  with  what 
heart  they  perform  them :  this  is  such  a  vanity  of  mind  as  turneth 
the  whole  prayer  into  sin. 

Secondly,  The  causes  of  this  roving  and  impertinent  intrusion  of 
vain  thoughts. 

1.  Satan  is  one  cause,  who  doth  maxime  insidiari  orationibus  (as 
Cassian  speaketh),  lie  in  wait  to  hinder  the  prayers  of  the  saints ; 
whenever  we  minister  before  the  Lord,  he  is  at  our  right  hand  ready 
to  resist  us,  Zech.  iii.  1.  And  therefore  the  apostle  James,  when  he 
biddeth  us  '  draw  nigh  to  God/  biddeth  us  also  to  '  resist  the  devil/ 
James  iv.  7,  8  ;  implying  thereby  that  there  is  no  drawing  nigh  to 
God  without  resisting  Satan.  When  a  tale  is  told,  and  you  are  going 
about  the  affairs  of  the  world,  he  doth  not  trouble  you ;  for  these 
things  do  not  trouble  him,  or  do  any  prejudice  to  his  kingdom  ;  but 
when  you  are  going  to  God,  and  that  in  a  warm,  lively,  affectionate 
manner,  he  will  be  sure  to  disturb  you,  seeking  to  abate  the  edge  of 
your  affections,  or  divert  your  minds.  Formal  prayers  pattered  over, 
Jo  him  no  harm  ;  but  when  you  seriously  set  yourselves  to  call  upon 
God,  he  saith  within  himself,  This  man  will  pray  for  God's  glory, 
and  then  I  am  at  a  loss ;  for  the  coming  of  Christ's  kingdom,  and 
then  mine  goeth  to  wreck  ;  that  God's  will  may  be  done  upon  earth 
as  it  is  in  heaven,  and  that  minds  me  of  my  old  fall,  and  my  busi- 

VOL.  v.  2  F 


450  HOW  MAY  WE  CURE  DISTRACTIONS       [MAT.  XV.  7,  8. 

ness  is  to  cross  the  will  of  God ;  he  will  pray  for  daily  bread,  and 
that  strengthened  dependence ;  for  pardon  and  comfort,  and  then  I 
lose  ground  (for  the  devils  are  the  '  rulers  of  the  darkness  of  this 
world/  Eph.  vi.  12)  ;  he  will  pray  to  be  kept  from  sin  and  tempta-  . 
tion,  and  that  is  against  me.  Thus  Satan  is  afraid  of  the  prayers  of 
the  saints  ;  he  is  concerned  in  every  request  you  make  to  God  ;  and 
therefore  he  will  hinder  or  cheat  you  of  your  prayers ;  if  you  will 
needs  be  praying,  he  will  carry  away  your  hearts.  Now,  much  he 
can  do  if  you  be  not  watchful ;  he  can  present  objects  to  the  senses 
which  stir  up  thoughts,  yea,  pursue  his  temptations,  and  cast  in  one 
fiery  dart  after  another,  therefore  we  had  need  stand  upon  our 
guard. 

2.  The  natural  levity  of  our  spirits.     Man  is  a  restless  creature. 
We  have  much  ado  to  stay  our  'hearts  for  any  space  of  time  in  one 
state,  much  more  in  holy  things,  from  which  we  are  naturally  averse  : 
Horn.  vii.  21,  '  When  I  would  do  good,  evil  is  present  with  me,'  TO 
KCLKOV    irapaKGLTai.      Oh  !   consider  this  natural  feebleness  of  mind, 
whereby  we  are  unable  to  keep  long  to  any  employment,  but  are  light, 
feathery,  tossed  up  and  down  like  a  dried  leaf  before  the  wind,  or  as 
an  empty  vessel  upon  the  waves.     It  is  so  with  us  in  most  businesses, 
especially  in  those  which  are  sacred.     The  apostle  biddeth  us  '  pray 
without  ceasing/  and  we  cannot  do  it  whilst  we  pray  ;  he  is  a  stranger 
to  God  and  his  own  heart  who  finds  it  not  daily.     This  is  an  incura 
ble  vanity ;  though  we  often  repent  of  it,  yet  it  is  not  amended ;  a 
misery  that  God  would  leave  upon  our  natures,  to  humble  us  while 
we  are  in  the  world,  and  that  we  may  long  for  heaven ;  the  angels 
and  blessed  spirits  there    are  not  troubled  with  those  things;    in 
heaven  there  is  no  complaining  of  wandering  thoughts — there  God  is 
all  in  all ;  they  that  are  there  have  but  one  object  to  fill  their  under 
standings,  one  object  to  give  contentment  to  their  desires,  their  hearts 
cleave  to  God  inseparably  by  a  perfect  love  ;  but  here  we  are  cum 
bered   with  much  serving,  and  much   work  begets  a  multitude  of 
thoughts  in  us:  Ps.  xciv.  11,  '  The  Lord  knows  the  thoughts  of  man, 
that  they  are  but  vanity.'      When  we  have  summed  up  all  the  tra 
verses,  reasonings,  and  discourses  of  the  mind,  we  may  write  at  the 
bottom  this,  as  the  total  sum— Here  is  nothing  but  vanity. 

3.  Another  cause  is  practical  atheism.     We  have  little  sense  of 
things  that  are  unseen,  and  lie  within  the  veil,  in  the  world  of  spirits  ; 
things  that  are  seen  have  a  great  force  upon  us.    '  Offer  it  now  to  thy 
governor/  saith  the  prophet,  Mai.  i.  8.    God  is  afar  off,  both  from  our 
sight  and  apprehension  ;  senses  bind  attention.     If  you  speak  to  a 
man,  your  thoughts  are  settled,  and  you  think  of  nothing  else  ;  but 
in  speaking  to  God,  you  have  not  like  attention,  because  you  see  him 
not:   Exod.  xxxii.  1,  'Make  us  gods  to  go   before  us/     Ay!  we 
would  have  a  visible  god,  whom  we  may  see  and  hear ;  but  the  true 
God  being  a  spirit,  and  an  invisible  power,  all  the  service  that  we 
do  him  is  a  task  performed  more  out  of  custom  than  affection,  in  a 
slight,  perfunctory  way. 

1.  Strong  and  unmortified  lusts,  which  being  rooted  in  us,  and 
having  the  soul  at  most  command,  will  trouble  us,  and  distract  us 
when  we  go  about  any  duty.  Each  man  hath  a  mind,  and  can  spend 


MAT.  XV.  7,  8.]  IN  HOLY  DUTIES  ?  451 

it  unweariedly  as  he  is  inclined,  either  to  covetousness,  ambition,  or 
sensuality ;  for  '  where  the  treasure  is,  there  will  the  heart  be/  Mat. 
vi.  20.  Set  but  the  covetous  man  about  the  world,  the  voluptuous 
man  about  his  pleasures,  and  the  ambitious  man  about  his  honours 
and  preferments,  and  will  they  suffer  their  thoughts  to  be  taken  off  ? 
surely  no ;  but  set  either  of  these  about  holy  things,  and  presently 
these  lusts  will  be  interposing :  Ezek.  xxxiii.  31,  '  Their  heart  goeth 
after  their  covetousness.'  The  sins  to  which  a  man  is  most  addicted 
will  engross  the  thought ;  so  that  this  is  one  sign  by  which  a  man 
may  know  his  reigning  sin,  that  which  interrupts  him  most  in  holy 
duties  ;  for  when  all  other  lusts  are  kept  out,  Satan  will  be  sure  to 
set  the  darling  sin  a-work  to  plead  for  him.  If  a  man  be  addicted  to 
the  world,  so  will  his  musings  be  ;  if  to  mirth,  and  good  cheer,  and 
vain  sports,  his  thoughts  will  be  taken  up  about  them ;  if  to  the 
inordinate  love  of  women,  his  fancy  will  be  rolling  upon  carnal 
beauty,  and  he  will  be  firing  his  heart  with  unclean  thoughts. 

5.  Want  of  love  to  God  and  holy  things.     Men  are  loath  to  come 
into  God's  presence  for  want  of  faith,  and  to  keep  there  for  want  of 
love  ;  love  fixeth  the  thoughts,  and  drieth  up  those  swimming  toys 
and  fancies  that  do  distract  us ;  we  ponder  and  muse  upon  that  in 
which  we  delight.      Were  our  natural  hatred  of  God  and   of  the 
means  of  grace  changed  into  a  perfect  love,  we  should  adhere  to  him 
without  distraction.     We  see  where  men  love  strongly,  they  are  deaf 
and  blind  to  all  other  objects — they  can  think  and  speak  of  no  other 
thing ;  but  because   our  love  to  God  is  weak,  every  vain  occasion 
carrieth  away  our  minds  from  him.    You  find  this  by  daily  experience ; 
when  your  affections  flag  in  an  ordinance,  your  thoughts  are  soon 
scattered,  weariness  maketh  way  for  wandering,  your  hearts  are  first 
gone,  and  then  your  minds.    You  complain  you  have  not  a  settled 
mind  ;  the  fault  is,  you  have  not  a  settled  love,  for  that  would  cause 
you  to  pause  upon  things  without  weariness  :  Ps.  i.  2,  '  His  delight  is 
in  the  law  of  the  Lord,  and  in  that  law  doth  he  meditate  day  and 
night ; '  Ps.  cxix.  97,  '  0  how  I  love  thy  law,  it  is  my  meditation  all 
the  day/     David's  mind  would  never  run  upon  the  word  so  much  if 
his  heart  were  not  there.    Thoughts  are  at  the  command  and  beck  of 
love ;  where  love  biddeth  them  go,  they  go  ;  and  where  love  biddeth 
them  tarry,  they  tarry :  the  saints  first  delight,  and  then  meditate. 

6.  Slightness  and  irreverence,  or  want  of  a  sense  of  God's  presence. 
A  careless  spirit  will  surely  wander ;  but  one  deeply  affected  is  fixed 
and  intent.     Jonah,  when  he  prayed  in  the  whale  s  belly,  could  he 
have  an  heart  to  forget  his  work  ?    Daniel,  when  he  prayed  among 
the  lions,  could  he  mind  anything  else  ?     When  we  are  serious  and 
pray  in  good  earnest,  we  will  call  in  all  our  thoughts,  and  hold  them 
under  command.     This  question  was  put  to  Basil,  how  a  man  should 
keep  the  mind  free  from  distraction  ?      His  answer  was — yiyveTai,  6 
/Aereco/jto-yu-o?  airo  T?}?  d^xyifa?  rov  vov,  fcal  e£  airLcrria^  fjurj  irapelvai  TOV 
Qeov  e^erd^ovra  KapSias  KOI  z^pou?.1     That  is,  that  this  evil  came 
from  slightness  of   heart,  and  unbelief  of  God's  presence  ;  for  if  a 
man  did  believe  that  God  were  before  his  eyes,  searching  the  heart, 
and  trying  the  reins,  he  would  be  serious :  '  All  things  are  naked  and 

1  Basil  in  Regulis  Brevioribus. 


452  HOW  MAY  WE  CURE  DISTRACTIONS       [MAT.  XV.  7,  8. 

open  to  him  with  whom  we  have  to  do ; '  God  looketh  on,  and  so  do 
the  angels  ;  he  looketh  on  the  heart,  and  will  not  you  be  serious  ? 
Scholars  that  have  a  truant  mind,  yet  the  presence  of  their  mas 
ters  forceth  them  to  their  books ;  the  great  God  who  telleth  man  his 
thought,  he  seeth  our  desires ;  and  thoughts  speak  louder  in  his  ears 
than  our  words  ;  therefore  possess  the  heart  with  a  dread  of  his 
glorious  presence,  and  with  the  weight  and  importance  of  the  works 
we  are  about :  were  we  to  deal  with  man  in  a  case  of  life  and  death, 
we  would  weigh  our  words  and  not  rove  like  madmen. 

7.  The  curiosity  of  the  senses,  these  occasion  a  diversion.     It  is 
the  office  of  the  fancy  to  present,  as  in  a  glass,  whatsoever  is  received 
by  the  external  senses,  or  offered  by  the  memory,  and  so  the  under 
standing  taketh  notice  of  it ;  the  wandering  eye  causeth  a  wandering 
heart.      Solomon  saith,  Prov.  xvii.  24,  '  The  fool's  eyes  are  to  the 
ends  of  the  earth ; '  first,  his  eyes  rove,  and  then  his  heart.     The 
apostle  Peter  saith  of  unclean  persons,  that  '  they  have  eyes  full  of 
adultery/  2  Pet.  ii.   14,  /jo^aX/So?,  of  the  adulteress  (as  the  word 
signifieth)  ;  the  eye  is  rolled  upon  the  object,  and  then  the  dart  is  by 
the  fancy  transmitted  to  the  heart.     Senses  are  the  windows  and  doors 
of  the  soul ;  keep  the  senses  if  you  would  keep  the  heart.     Job  was 
at  a  severe  appointment  with  his  eyes,  Job  xxxi.  1.     It  is  good  when 
we  go  to  God  to  renew  these  covenants,  to  agree  with  the  heart  that 
we  will  not  go  to  God  without  it ;  with  the  eyes  and  ears,  that  we 
will  not  see  and  hear  anything  but  what  concerns  our  work.     It  was 
a  strange  consistency  and  fixedness  which  Josephus  speaketh  of,1  when 
Faustus,  Cornelius,  and  Furius,  and  Fabius  with  their  troops  had 
broken  into  the  city  of  Jerusalem,  and  some  fled  one  way  and  some 
another,  yet  the  priests  went  on  with  their  sacrifices  and  the  holy 
rites  of  the  temple,  as  if  they  heard  nothing ;  though  they  rushed  on 
them  with  their  swords,  yet  they  preferred  the  duty  of  their  religion, 
before  their  own  safety ;   and  strange  is  that  other  instance  of  the 
Spartan  youth  in  Plutarch,  that  held  the  censer  to  Alexander  whilst 
he  was  sacrificing,  and  though  a  coal  lighted  upon  his  flesh,  he  suffered 
it  to  burn  there,  rather  than  by  any  crying  out  he  would  disturb  the 
rites  of  their  heathenish  superstition.     Certainly  these  instances  should 
shame  us  Christians,  that  do  not  hold  the  senses  under  a  more  severe 
restraint,  but  upon  every  light  occasion  suffer  them  to  trouble  and 
distract  us  in  worship. 

8.  Carking  and  distrustful  cares.  When  we  are  torn  in  pieces  with 
the  cares  of  the  world,  we  cannot  have  a  composed  heart,  but  our 
minds  will  waver,  and  our  dangers  will  recur  to  our  thoughts,  and 
hinder  the  exercise  of  our  faith.     God  took  special  care  of  the  Jews, 
when  they  went  up  to  worship,  that  they  might  have  nothing  to 
trouble  them;   and  therefore  he  saith,  Exod.    xxxiv.   24,  'None  of 
the  nations  shall  desire  the  land  when  thou  shalt  go  up  to  appear 
before  the  Lord  thy  God  thrice  in  the  year  ;  and  Augustine2  gives  the 
reason  of  it,  lest  they  should  be  distracted  with  thoughts  about  their 
own  preservation —  VultDeus  intelligi  ut  securus  quisque  ascender  et,  nee 
de  terra  sud  sollicitus  esset,  Deo  promittente  custodiam :  and  one  of 

1  Josephus  de  Bello  Judseorum. 

2  Augustinus,  Qusest.  161,  in  Exod. 


MAT.  XV.  7, 8.]  IN  HOLY  DUTIES?  453 

the  arguments  by  which  Paul  commendeth  single  life  is  freedom 
from  the  incumbrances  of  the  world  :  '  That  we  may  serve  the  Lord 
without  distraction,'  1  Cor.  vii.  35. 

Thirdly,  Kemedies.  I  might  speak  many  things  by  way  of  mere 
counsel  about  guarding  the  senses,  the  use  and  abuse  of  a  form,  &c.  ; 
but  all  these  are  but  like  external  applications  in  physic,  or  topical 
medicines,  as  the  binding  of  things  to  the  wrists  of  the  hands,  &c., 
which  work  no  perfect  cure  of  a  disease,  unless  the  distemper  be 
purged  away ;  therefore  I  shall  speak  to  those  things  that  are  most 
effectual. 

1.  Go  to  God  and  wait  for  the  power  of  his  grace.     David  speak  - 
eth  of  it  as  his  work :  '  Ps.  Ixxxvi.  11, '  Unite  my  heart  to  the  fear  of 
thy  name,'  fix  it,  gather  it  together,  evcoa-ov  vrjv  /cdpSlav  JJLOV  (saith  the 
Septuagint1),  make  it  one.     The  heart  is  multiplied  when  it  is  dis 
tracted  by  several  thoughts.    God  hath  our  hearts  in  his  own  hand, 
and  when  we  can  keep  them  up  no  longer,  then  he  holds  them  up  ; 
when  he  withdraws  his  grace,  we  lose  our  life  and  seriousness ;  as 
meteors  hang  in  the  air  as  long  as  the  heat  of  the  sun  is  great,  but 
when  the  sun  is  gone  down  they  fall ;  as  long  as  the  love  of  God 
and  the  work  of  his  grace  are  powerful  in  us,  we  are  kept  in  a  lively 
heavenly  frame  ;  but  as  that  abateth,  the  soul  swerveth  and  returneth 
to  vanity  and  sin.      We  read,  Acts  xvi.  14,  15,  that   *  The  Lord 
opened  the  heart  of  Lydia,  so  that  she  attended  to  the  things  that 
were  spoken  of  Paul/     Attention  there  beareth  somewhat  a  larger 
sense  than  we  now  consider  it  in,  namely,  a  deep  regard  to  the  doctrine 
of  life ;  yet  this  sense  of  fixedness  of  spirit  cannot  be  excluded.     Go 
to  God,  then,  pray  him  to  keep  thy  heart  together  ;  he  that  hath  set 
bounds  to  the  sea,  and  can  bind  up  the  waves  in  a  heap,  and  stop  the 
sun  in  its  flight,  certainly  he  can  fasten  and  establish  thy  heart,  and 
keep  it  from  running  out. 

2.  Meditate  on  the  greatness  of  him  before  whom  we  are.     It  is 
of  great  consequence  in  duties  to  consider  whom  we  take  to  be  our 
party  with  whom  we  have  to  do,  Heb.  iv.  13.     In  the  word,  God  is 
the  party  that  speaketh  to  us :  '  Thou  shalt  be  as  my  mouth/  Jer. 
xv.  16  ;  'As  if  God  spake  by  us/  2  Cor.  v.  20.    It  is  God  speaketh  ; 
and  the  heathen  king  of  Moab  showeth  such  reverence,  that  when 
Ehud  said,  '  I  have  a  message  to  thee  from  God/  he  arose  out  of  his 
seat,  Judges  iii.  20.  So  in  prayer  you  have  to  do  with  God  ;  you  do  as 
really  minister  before  him  as  the  angels  that  abide  in  his  presence. 
Oh,  if  you  could  see  him  that  is  invisible,  you  would  have  more 
reverence.      A  man  that  is  praying  or  worshipping  should  behave 
himself  as  if  he  were  in  heaven  immediately  before  God,  in  the  midst 
of  all  the  blessed  angels,  those  ten  thousand  times  ten  thousand  that 
stand  before  God.2     Oh,  with  what  reverence,  with  what  fear,  should 
a  poor  worm  creep  into  his  presence  !     Think  then  of  that  glorious 

1  This  is  the  rendering  of  Symmachus,  not  of  the  LXX. — ED. 

2  'Omuino  nos    oportet  orationis  tempore    curiam  intrare   ccelestem    illam,   utique 
curiam  in  qua  Rex  regum  sedet  in  stellate  solio,  circumdante  eum  innumerabili  et 
ineffabili  beatorum  spirituum  exercitu,  ubi  et  ipse  qui  viderit,  quia  majorem  numerum 
non  invenit,  Millia  ait  millium  ministrabant  ei,  et  decies  centena  millium  assistebant  ei, 
quanta  ergo  cuia  revcrentia,  quanto  timore,  quanta  illuc  humilitate  accedere  debet  e 


454  HOW  MAY  WE  CURE  DISTRACTIONS       [MAT.  XV.  7,  8. 

all-seeing  God,  with,  whom  thou  canst  converse  in  thoughts  as  freely 
as  with  men  in  words  ;  he  knoweth  all  that  is  in  thy  heart,  and  seeth 
thee  through  and  through.  If  you  had  spoken  all  those  things  you 
have  thoughts  upon,  you  would  be  odious  to  men ;  if  all  the  blas 
phemy,  uncleanness,  worldly  projects,  were  known  to  those  that  join 
with  us,  should  we  be  able  to  hold  up  our  heads  for  blushing  ?  And 
doth  not  the  Lord  see  all  this  ?  Could  we  believe  his  inspection  of  the 
heart,  there  would  be  a  greater  awe  upon  us. 

3.  Mortify  those  lusts  that  are  apt  to  withdraw  our  minds.     He 
that  indulgeth  any   one  vile  affection  will    never  be  able  to   pray 
aright.    Every  duty  will  give  you  experience  what  corruption  to  resist, 
what  thoughts  we  are  haunted  and  pestered  with,  when  we  come  to 
God.     God  requireth  prayer,  that  we  may  be  weary  of  our  lusts,  and 
that  the  trouble  that  we  find  from  them  in  holy  exercises  may  exaspe 
rate  our  souls  against  them.     We  are  angry  with  an  importunate 
beggar  that  will  not  be  satisfied  with  any  reasonable  terms,  but  is 
always  obtruding  upon  us.     Every  experience  in  this  kind  should 
give  us  an  advantage  to  free  our  hearts  from  this  disturbance.    The 
whole  work  of  grace  tendeth  to  prayer ;  and  the  great  exercise  and 
employment  of  the  spiritual  life  is  watching  unto   prayer,  Eph.  vi. 
18  ;  and  that  prayer  be  not  interrupted,  1  Peter  iii.  2. 

4.  Before  the  duty  there  must  be  an  actual  preparation,  or  a  solemn, 
discharge  of  all  impediments,  that  we  may  not  bring  the  world  along 
with  us.     '  Put  off  thy  shoes  off  thy  feet/  saith  God  to  Moses,  '  for 
the  place  whereon  thou  standest  is  holy  ground/     Surely  we  should 
put  off  our  carnal  distractions  when  we  go  about  holy  duties.     '  Gird 
up  the  loins  of  your  minds,'  saith  the  apostle  Peter,  1  Peter  i.  13,  an 
allusion  to  long  garments  worn  in  that  country :  it  is  dangerous  to 
come  to  prayer  with  a  loose  heart.      '  My  heart  is  fixed '  saith  David, 
'  0  God,  my  heart  is  fixed,'  Ps.  Ivii.  7 ;  that  is,  fitted,  prepared,  bended 
to  God's  worship  :    the  soul  must  be  set,  put  into  a  dexterous  ready 
posture.     Claudatur  contra  adversarium  pectus,  et  soli  Deo  pateat, 
ne  ad  se  hostem  Dei  accedere  tempore  orationis  patiatur. — (Gyp.  lib. 
De  Oratione  Domini.)      There  must  be  a  resolved  shutting  of  the 
heart  against  God's  enemy,  lest  he  insinuate  with  us,  and  withdraw 
our  minds. 

5.  Be  severe  to  your  purpose,  and  see  that  you  regard  nothing  but 
what  the  duty  leadeth  you  unto.     It  is  the  devil's  policy  to  cheat 
us  of  the  present  duty  by  an  unseasonable  interposition.    Satan  begin- 
neth  with  us  in  good  things,  that  he  may  draw  us  to  worse.   What  ia 
unseasonable  is  naught ;  watch  against  the  first  diversion,  how  plausi 
ble  soever ;  it  is  an  intruding  thought  that  breaketh  a  rank.    In  this 
case  say  as  the  spouse,  Cant,  iii.,  '  I  charge  you  that  you  awake  not 
my  beloved  till  he  please  ; '  such  a  rigid  severity  should  you  use 
against  the  starting  of  the  heart.     If  Satan  should  at  first  cast  in  a 
thought  of  blasphemy,  that  would  make  thee  quake  and  shake ;  there 
fore  he  beginneth  with  plausible  thoughts  ;  but  be  careful  to  observe 

palude  sua  procedens  et  repens  ranuncula  vilis  ;  quam  tremebundus,  quam  supplex, 
quam  denique  humilis  et  sollicitus,  et  toto  intentus  animo  majestati  gloriae  in  prsesentia 
angelorum,  in  concilio  justorum  et  congregatione  assistere  poterit  vilis  homuncio.' 
— Bernard  de  Quatuor  Modis  Orandi. 


MAT.  XV.  7, 8.]  IN  HOLT  DUTIES  ?  455 

the  first  stragglings ;  yea,  be  not  diverted  by  thy  very  strivings 
against  diversions,  and  therefore  do  not  dispute  with  suggestions, 
but  despise  them ;  nor  stand  examining  temptations,  but  reject  them,1 
as  blind  Bartimeus  regarded  not  the  rebukes  of  the  people,  but  cried 
the  more  after  Christ ;  or  as  travellers  do  not  stand  beating  back  the 
dogs  that  bark  at  them,  but  hold  on  their  course  ;  this  is  to  be  reli 
giously  obstinate  and  severe  to  our  purpose.  Satan  contemned,  hath 
the  less  advantage  against  you  ;  when  he  is  writing  images  upon 
the  fancy,  do  not  vouchsafe  to  look  upon  them.  A  crier  in  the  court 
that  is  often  commanding  silence,  disturbeth  the  court  more  than  they 
that  make  the  noise ;  so  disputing  with  our  distractions,  increaseth 
them.  They  better  are  avoided  by  a  severe  contempt. 

6.  Bring  with  you  to  every  holy  service  strong  spiritual  affections  ; 
our  thoughts  would  not  be  at  such  a  distance  from  our  work  if  our 
affections  were  more  ready  and  more  earnestly  set.     It  is  the  unwill 
ing  servant  that  is  loath  to  stay  long  at  his  work,  but  is  soon  gone  ; 
could  we  bring  ourselves  more  delightfully  to  converse  with  God, 
our  hearts  would  hold  our  minds  close,  and  we  would  not  straggle  so 
often  as  we  do ;  therefore  see  you  do  this,  or  you  do  nothing.     '  I  was 
glad/  saith  David,  '  when  they  said  unto  me,  Come  let  us  go  into  the 
house  of  the  Lord,'  Ps.  cxxii.  1.     Were  we  of  this  frame  of  spirit, 
many  directions  would  not  need.      Now  what  should  hinder  us  from, 
being  thus  affected  ?     Are  not  the  ordinances  of  God  the  special 
means  of  our  communion  with  him  ?  and  the  throne  of  grace  the 
very  porch  of  heaven  ?     Can  we  be  better  than  in  God's  company, 
pleading  with  him  for  our  soul's  good,  and  waiting  for  his  blessing  ? 
Therefore  let  us  be  glad,  and  rejoice  in  his. presence,  and  you  will  not 
easily  find  such  outstrayings  of  mind  and  thought. 

7.  Remember  the  weight  and  consequence  of  the  duties  of  reli 
gion,  that  is  a  cure  for  slightness ;  you  are  dealing  with  God  in  a 
case  of  life  and  death,  and  will  you  not  be  serious  ?     With  what 
diligence  and  earnestness  doth  an  advocate  plead  with  a  man  in  a 
case  wherein  he  himself  is  not  concerned,  either  for  the  life  of  another, 
or  the  inheritance  or  goods  of  another!2    And  wilt  not  thou  plead 
earnestly  with  God  when  thy  soul  is  in  danger,  when  it  is  a  case  of 
eternal  life  and  death,  as  all  matters  that  pass  between  God  and  us 
are  ?     Certainly,  if  we  did  consider  the  weight  of  the  business,  the 
heart  would  be  freed  from  this  garish  wantonness.    If  Christ  had 
taken  thee  aside  into  the  garden,  as  he  took  Peter,  James,  and  John, 
and  thou  hadst  seen  him  praying  and  trembling  under  his  agonies, 
thou  wouldst  have  seen  that  it  is  no  light  matter  to  go  to  God  in  a 
case  of  the  salvation  of  souls,  though  thou  hast  never  so  much  assur 
ance  of  the  issue,  for  so  Christ  had :  the  frequent  return  of  Christian 

1  '  Est  prseterea  optimum  ad  attendendum  remedium  si  imagines  rerum  inutiles  non 
solum  non  advertas,  non  excutias,  non  examines,  sed  ita  te  habeas  quasi  eas  non  aspi- 
cere  digneris  ;  nam  ipsum  advertere,  et  examinare  istas  cogitationes  evagari  est ;  efc 
jam  adversarius  aliquid  a  nobis  extorsit,'  &c. — Jacobus  Alvarez. 

2  '  Si  cum  sublimi  homine,  non  dicam  pro  vita,  et  salute  nostra,  sed  etiam  pro  alicujus 
lucri    commodo    supplicamus,  totam  in  eum  mentis,  et  corporis  aciem  defigimus,  de 
nutu  ejus  trepida  expectatione  pendemus,  non  mediocriter  formidantes,  ne  quid  forte 
ineptum  et  incongruum  verbum  misericordiam  audientis  avertat.     Quanto  magis  cum 
illi  occultorum  omnium  cognitori  pro  imminent!  perpetuee  mortis  periculo  supplicamus,' 
&c. — Cassian,  Col.  xxiii.  c.  7. 


456  HOW  MAY  WE  CURE  DISTRACTIONS     [MAT.  XV.  7,  8. 

duties  maketh  us  to  forget  the  consequence  of  them.  In  hearing  the 
word,  be  serious,  it  is  your  life :  Deut.  xxxii.  46,  '  Hearken  unto  the 
words  of  the  law,  for  this  is  not  a  vain  thing,  because  it  is  your  life ; ' 
thy  everlasting  estate  is  upon  trial,  and  the  things  that  are  spoken 
concern  your  souls ;  every  act  of  communion  with  God,  every  parti 
cipation  of  his  grace,  hath  an  influence  upon  eternity.  Say,  there 
fore,  as  Nehemiah  in  another  case,  Neh.  vi.  3,  '  I  am  doing  a  great 
work,  I  cannot  come  down/  Can  you  have  an  heart  to  mind  other 
things,  when  you  are  about  so  great  a  work  as  the  saving  of  your 
souls  ? 

8.  Let  every  experimental  wandering  make  you  more  humble  and 
careful.     If  men  did  lay  their  wanderings  to  heart,  and  retract  them, 
even  every  glance  with  a  sigh,  the  mind  would  not  so  boldly,  so  con 
stantly  digress  and  step  aside ;   all  actions  displeasing  are  not  done 
so  readily ;  therefore  it  is  good  to  bewail  these  distractions.     Do  not 
count  them  as  light  things.      Cassianus,  speaking  of  these  wandering 
thoughts,  saith,  The  most  that  come  to  worship,  being  involved  in 
greater  sins,  scarce  count  distraction  of  thoughts  an  evil,  and  so  the 
mischief  is  increased  upon  them.1     It  is  a  sad  thing  to  be  given  up  to 
a  vain  mind,  and  such  a  frothy  spirit  as  cannot  be  serious  ;  therefore 
if  we  do  soundly  humble  ourselves  for  these  offences,  and  they  did 
once  become  our  burden,  they  would  not  be  our  practice.     One  saith,2 
that  huntsmen  observe  of  young  dogs,  that  if  a  fresh  game  come  in 
view,  they  leave  their  old  scent,  but  if  soundly  beaten  off  from  it, 
they  kindly  take  to  their  first  pursuit ;  the  application  is  easy, — did 
we  rate  our  hearts  for  this  vanity,  and   pray  against  the  sins    of 
our  prayers  with  deep  remorse,  this  evil  would  not  be  so  familiar 
with  us. 

9.  A  constant  heavenliness  and  holiness  of  heart.     If  men  were  as 
they  should  be,  holy,  ev  Traafj  avacrrpo(f)fj — 1  Peter  i.  14,  '  In  all  manner 
of  conversation,'  in  solemn  duties,  good  and  proper  thoughts  would  be 
more  natural  and  kindly  to  us.     They  that  live  in  a  constant  com 
munion  with  God  do  not  find  it  such  a  tedious  business  to  converse 
with  him  ;    if   they   have  any  excursion  of  thoughts,   it  is  in  their 
daily  work,  and  the  offices  of  the  common  life,  which  they  are  ever 
seasoning  with  some  gracious  meditations   and  short  ejaculations  ; 
when  they  are  in  duty,  they  are  where  they  would  be ;    constant 
gravity  and  seriousness  is  a  great  help  to  them.     Men  allow  them 
selves  a  lawless  liberty  in  their  ordinary  conversations,  and  then  in 
prayer  they  know  not  how  to  gather  up  their  hearts.   Such  as  men  are 
out  of  prayer,  such  they  will  be  in  prayer  ;  we  cannot  expect  that 
pangs  of  devotion  should  come  upon  us  all  of  a  sudden,  and  that  when 
we  come  reeking  into  the  world,   we  should  presently  leap  into  a 
heavenly  frame. 

10.  The  next  remedy  is  frequent  solemn  meditation.     If  the  under 
standing  were  oftener  taken  up  with  the  things  of  God,  and  our 
thoughts  were  kept  in  more  frequent  exercise,  they  would  the  better 

1  '  Hsec  omnia  nonnullis  qui  sunt  crassioribus  vitiis  involuti  levia,  atque  a  peccato  pene 
aliena  videntur,  scientibus  tamen   perfectionis  bonum  etiam  minimarum  rerurn  multi- 
tudo  gravissima  est.' — Cassian,  Col.  xxiii.  c.  7. 

2  Hooker  on  Acts,  ii.  37. 


MAT.  XV.  7,  8.]  IN  HOLY  DUTIES  ?  457 

come  to  hand.      There   is    a   double   advantage    comes  to  us  by 
meditation : — 

1.  The  soul  gets  more  abundance  of  heart- warming  knowledge, 
and  therefore  will  not  be  so  barren  and  dry,  which  certainly  is  a 
cause  of  wandering:   Ps.  xlv.  1,  'My  heart  inditeth  a  good  matter, 
and  then  my  tongue  is  as  the  pen  of  a  ready  writer.'     A  man  that 
boileth  and  concocts  truths  in  his  heart,  hath  a  great  readiness  of 
words  and  affections.      There  is  a  good  treasure  within  him,  Mat. 
xii.  35,  out  of  which  he  may  spend  freely.    One  expresseth  it  thus : l 
*  He  that  hath  store  of  gold  and  silver  in  his  pocket,  and  but  a  few 
brass  farthings,  will  more  readily,  upon  every  draught,  come  out  with 
gold  and  silver  than  brass  farthings ;  so  he  that  hath  stocked  his 
heart  with  holy  thoughts  will  not  find  carnal  musings  so  rife  and 
frequent.' 

2.  By  use  a  man  gets  a  greater  command  over  himself.     When 
we  constantly  leave  the  thoughts  at  random,  and  never  lay  restraints 
upon  them,  it  is  in  vain  to  think  we  shall  keep  them  in  order  when 
we  please.    Fierce  creatures  are  tame  to  those  that  use  to  command 
them  ;  every  art  is  difficult  at  first,  as  writing,  singing,  playing  upon 
an  instrument  ;  but  we  get  a  facility  by  use  and  exercise  ;  yea,  not 
only  a  facility,  but  a  delight  in  them  ;   and  those  things  that  at  first 
we  thought  impossible,  by  a  little  practice  grow  easy.     Certainly, 
'  the  way  of  the  Lord  is  strength  to  the  upright,'  Prov.  xi.  29,  and  the 
more  we  set  ourselves  to  any  good  thing,  the  more  readily  and  pre 
pared  are  we  for  it. 

1  Cobbet  of  Prayer. 


HOW  OUGHT  WE  TO  IMPROVE  OTJR 
BAPTISM? 


HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM? 


Be  baptized  every  one  of  you  m  the  name  of  Jesus  Christ,  for  the 
remission  of  sins. — ACTS  II.  38. 

THIS  chapter  gives  us  an  account  of  the  pouring  out  of  the  Spirit, 
according  to  promise,  presently  after  Christ's  ascension.  As  soon  as 
the  Spirit  was  poured  out,  the  apostles  were  enabled  to  speak  in  various 
languages,  to  the  astonishment  and  wonder  of  the  hearers.  This  was 
for  the  glory  of  God,  the  confirmation  of  the  gospel,  and  to  authorise 
them  as  special  messengers  sent  by  Christ. 

At  the  sight  of  this  miracle  some  wonder,  others  mock,  as  if  this 
speaking  with  divers  tongues  had  been  a  confused  jabbering  that  pro 
ceeded  from  the  fumes  of  wine,  rather  than  the  gift  and  operation  of 
the  Holy  Spirit. 

To  satisfy  both,  Peter  declares  in  a  sermon  the  effect  and  intent  of 
the  miracle,  proving  Jesus,  whom  they  had  crucified,  to  be  Lord  and 
Christ.  When  they  heard  this,  many  of  the  most  obstinate  among 
them  were  '  pricked  at  the  heart,'  and  relented  A  happy  sermon  it  was 
that  Peter  preached,  it  brought  in  thousands  of  souls  to  Christ ;  the 
first  handsel  of  the  power  of  the  Spirit  and  success  of  the  gospel. 

It  is  good  to  observe  what  course  they  took  for  ease  and  relief  after 
this  piercing  and  brokenness  of  heart ;  they '  said  to  Peter,  and  the  rest 
of  the  apostles,  Men  and  brethren,  what  shall  we  do?'  This  is  the 
usual  question  of  men  under  a  sound  and  thorough  conviction. 

To  their  serious  question  Peter  makes  a  seasonable  answer,  ver.  38. 
It  is  the  part  of  a  good  physician  not  only  to  discover  the  disease,  but 
also  to  prescribe  a  remedy ;  especially  should  spiritual  physicians  be 
tender  of  broken-hearted  sinners,  and  willing  and  ready  to  give  them 
counsel. 

In  Peter's  direction  and  counsel  to  them,  observe— (1.)  What  he 
persuades  them  to  do.  (2.)  By  what  motive  and  argument;  what 
they  should  do,  and  what  they  should  receive. 

In  the  advice,  he  persuades  them  to  repentance,  and  to  be  baptized 
in  the  name  of  Christ.  The  latter  we  are  upon. 

For  explaining  it,  we  may  inquire : — 

Quest.  1.  Why  is  baptism  mentioned,  rather  than  faith  and  other 
things  more  internal  and  necessary  to  salvation  ? 

I  answer — (1.)  Certainly  faith  is  implied ;  for,  Mark  xvi.  16,  '  He 


462  HOW  OUGHT  WE  TO  IMPEOVE  OUR  BAPTISM  ?       [ACTS  II.  38. 

that  believeth  and  is  baptized  shall  be  saved/  Baptism  is  an  open  and 
real  profession  of  Christ  crucified  ;  so  that,  '  Be  baptized  in  the  name  of 
Jesus  Christ'  is  as  much  as  be  *  Baptized,  believing  on  the  name  of  the 
Lord  Jesus,  for  the  remission  of  sins/  (2.)  Baptism  is  mentioned 
because  it  was  the  visible  rite  of  receiving  proselytes  to  Christ.  Now, 
it  imported  them  who  were  convinced  as  persecutors  to  turn  professors, 
if  they  would  have  ease  for  their  consciences ;  and  therefore  not  only 
to  believe  with  the  heart,  but  to  make  open  profession  of  faith  in  Christ, 
Eom.  x.  10. 

Quest.  2.  Why  in  the  name  of  Christ  only  ?  The  Father  and  the 
Holy  Ghost  are  not  mentioned,  according  to  the  prescript  form,  Mat. 
xxviii.  19.  I  answer — He  speaks  not  of  the  form  of  baptism,  but  the 
use  and  end  thereof.  Now,  the  great  use  of  baptism  is  that  we  may 
have  benefit  by  the  mystery  of  redemption  by  Christ ;  therefore,  else 
where  we  are  said  to  be  *  baptized  into  Jesus  Christ/  Rom.  vi.  3 ;  and 
to  '  put  on  Christ,'  Gal.  iii.  27.  He  is  the  head  of  the  church,  and  by 
baptism  we  are  planted  into  his  mystical  body. 

This  being  premised,  my  work  shall  be  to  show  what  use  and  re 
spect  baptism  has  unto  this  benefit  of  obtaining  remission  of  sins  by 
Jesus  Christ.  I  shall  do  it  in  these  considerations  : — 

1.  That  God  hath  ever  delighted  to  deal  with  his  creatures  in  the 
way  of  a  covenant,  that  we  might  know  what  to  expect  from  him,  and 
might  look  upon  ourselves  as  under  the  firmer  bonds  of  obedience  to 
his  blessed  majesty.     In  a  covenant,  which  is  the  most  solemn  trans 
action  between  man  and  man,  both  parties  are  engaged — God  to  us, 
and  we  to  God.     It  is  not  meet  that  one  party  should  be  bound  and 
the  other  free  ;  therefore  both  are  bound  to  each  other,  God  to  bless  and 
we  to  obey.     Indeed,  in  the  first  covenant,  the  debitum  poence  is  only 
mentioned,  because  that  only  took  place :  Gen.  ii.  17,  'In  the  day  that 
thou  eatest  thereof,  thou  shalt  surely  die/      But  the  other  part  is 
implied,  and  it  doth  in  effect  speak  thus  much,  'Do  and  live,  sin 
and  die.' 

2.  Because  the  first  covenant  was  broken  on  our  part,  God  was 
pleased  to  enter  into  a  second,  wherein  he  would  manifest  the  glory 
of  his  redeeming  grace  and  pardoning  mercy  to  fallen  man  ;  this  was 
brought  about  in  Christ :  2  Cor.  v.  19,  '  God  was  in  Christ  reconciling 
the  world  to  himself ;'  and  therefore  this  second  covenant  is  called  a 
'  covenant  of  peace,'  as  being  made  with  us  after  the  breach,  and  when 
man  was  obnoxious  to  the  wrath  of  God  :  Isa.  liv.  10,  '  The  covenant 
of  my  peace  shall  not  be  removed/     Man  needeth  such  a  covenant,  and 
God,  appeased  by  Christ,  offereth  it  to  us. 

3.  In  this  covenant  of  peace,  the  privileges  and  duties  are  suited 
to   the  state  in  which  man  was  when  God  invited  him  into  cove 
nant  with  himself.     Man  was  fallen  from  his  duty,  and  obnoxious 
to  the  wrath  and  displeasure  of  God ;  and  therefore  the  new  covenant 
is  a  doctrine  of  repentance  and  remission  of  sins.      What  is  '  preach 
the  gospel  to  every  creature/  Mark  xvi.  16,  is  in  Luke  xxiv.  47,  '  that 
repentance  and  remission  of  sin  should  be  preached  in  his  name  among 
all  nations ;'  for  that  is  the  gospel,  or  the  new  remedial  law  of  our  Lord 
Jesus:  repentance  to  heal  us  and  set  us  in  joint  again  as  to  our  duty ; 
remission  of  sins;  to  recover  us  into  God's  favour.     Both  these  benefits 


ACTS  II.  38.]      HOW  OUGHT  WE  TO  IMPKOVE  OUR  BAPTISM  ?  463 

we  have  by  the  Eedeemer  :  Acts  v.  31,  '  Him  hath  God  exalted  to  give 
repentance  and  remission  of  sins  to  Israel ;'  he  giveth  the  one  simply, 
and  both  giveth  and  requireth  the  other ;  so  that,  by  the  new  covenant, 
remission  of  sins  is  conveyed  to  all  true  penitents. 

4.  More  distinctly  to  understand  the  tenor  of  this  new  and  second 
covenant,  we  must  consider  both  the  duties  and  the  privileges  thereof ; 
for  in  every  covenant  there  is  ratio  dati  et  accepti — there  is  some 
thing  promised  and  given,  and  something  required  ;  and  usually  the 
promise  consists  of  somewhat  which  the  party  is  willing  of,  and  the 
duty  or  condition  required  of  that  to  which  he  is  more  backward  and 
loath  to  submit.     So  in  the  covenant  of  grace,  in  the  promise  God  re 
spects  man's  want,  in  the  duty  his  own  honour.      Every  man  would 
have  pardon  and  be  saved  from  hell,  but  God  will  have  subjection ; 
even  corrupt  nature  is  not  against  desires  of  happiness ;  these  God 
makes  use  of  to  gain  us  to  holiness.     All  men  readily  catch  at  felicity, 
and  would  have  impunity,  peace,  comfort,  glory1,  but  are  unwilling  to 
deny  the  flesh,  to  renounce  the  credit,  profit,  or  pleasure  of  sin,  or  to 
grow  dead  to  the  world  and  worldly  things.      Now  God  promiseth 
what  we  desire,  on  condition  that  we  will  submit  to  those  things  that 
we  are  against :  as  we  sweeten  bitter  pills  to  children,  that  they  may 
swallow  them  the  better  ;  they  love  the  sugar  though  they  loathe  the 
aloes.     So  doth  God  invite  us  to  our  duty  by  our  interest.     Therefore 
whosoever  would  enter  into  the  gospel-state  must  resolve  to  take  the 
blessings  and  benefits  offered  for  his  happiness,  and  the  duties  required 
for  his  work.     Indeed,  accepting  of  the  benefits  is  a  part  of  the  condi 
tion,  because  we  treat  with  an  invisible  God  about  a  happiness  that 
lieth  in  another  world ;  but  it  is  but  part,  there  are  other  terms,  and 
therefore  we  must  '  draw  nigh  with  a  true  heart,  in  full  assurance  of 
faith/  Heb.  x.  22.     With  a  true  heart,  resolving  upon  the  duties  of 
the  covenant,  in  full  assurance  of  faith,  depending  upon  God's  word 
that  he  will  give  us  the  blessings. 

5.  The  privileges  are  two— pardon  and  life.  These  are  the  great  bless 
ings  offered  in  the  new  covenant ;  you  have  them  both  together,  Acts 
xxvi.  18,  'To  turn  them  from  darkness  to  light,  and  from  the  power 
of  Satan  unto  God  ;  that  they  may  receive  forgiveness  of  sins,  and  in 
heritance  among  them  that  are  sanctified  by  faith.'     These  two  benefits 
are  most  necessary,  the  one  to  allay  the  fears  of  the  guilty  creature, 
and  the  other  to  gratify 'desires  of  happiness,  which  are  natural  to  us  ; 
the  one  to  remedy  the  misery  incurred  by  sin  and  the  fall  of  man,  the 
other  to  establish  our  true  and  proper  felicity  in  the  everlasting  enjoy 
ment  of  God  ;  the  one  to  ease  our  consciences,  and  support  us  against 
troubles  of  mind,  the  other  to  comfort  us  against  the  outward  troubles 
and  afflictions  which  sin  hath  introduced  into  the  world.      In  short, 
the  one  to  free  us  from  deserved  punishment,  the  other  to  assure  us  of 
undeserved  blessedness ;  the  one  importeth  deliverance  from  eternal 
death,  and  the  other  entrance  into  eternal  life. 

6.  The  duties  thereof  do  either  concern  our  first  entrance  into  the 
Christian  state,  or  our  progress  therein.     Our  Lord  represented  it 
under  the  notions  of  the  '  gate/  and  the  '  way/  Mat.  vii.  14,  '  Strait  is 
the  gate,  and  narrow  is  the  way  which  leadeth  unto  life.'     Other 
scriptures  deliver  it  under  the  notions  of  making  covenant,  and  keep- 


464  HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM?      [ACTS  II.  38. 

ing  covenant  with  God  :  making  covenant,  Ps.  1.  5  ;  keeping  covenant, 
Ps.  xxv.  10,  Ps.  ciii.  18.  The  covenant  must  not  only  be  made,  but 
kept. 

[1.]  As  to  entering  into  covenant  with  God,  there  is  required  true 
repentance  and  faith :  Mark  i.  15,  '  Eepent,  and  believe  the  gospel/ 
Repentance  respects  God  as  our  end ;  faith  respects  Christ  as  the  great 
means  or  way  to  the  Father:  Acts  xx.  21,  'Repentance  towards  God, 
and  faith  in  our  Lord  Jesus  Christ/  God  is  our  end,  for  Christ '  died 
to  bring  us  to  God/  1  Peter  iii.  18 ;  and  Christ  is  our  way,  John  xiv.  6  ; 
and  whole  of  Christianity  is  a  coming  to  God  by  Christ,  Heb.  vii.  25. 
Now,  in  our  first  entrance  faith  and  repentance  are  both  mixed ;  and 
it  is  hard  to  sever  them,  and  show  what  belongs  to  the  one,  and  what 
to  the  other ;  at  least  it  would  perplex  the  discourse.  Both  together 
imply  that  a  man  be  turned  from  a  life  of  sin  to  God  by  faith  in  Christ, 
or  a  renouncing  the  devil,  the  world,  and  the  flesh,  and  devoting  and 
dedicating  himself  to  God. 

(1.)  A  renouncing  of  the  devil,  the  world,  and  the  flesh ;  for  these  are 
the  three  great  enemies  of  God  and  our  salvation :  Eph.  ii.  2,  3,  'In 
time  past  ye  walked  according  to  the  course  of  this  world,  after  the 
prince  of  the  power  of  the  air,  the  spirit  that  works  now  in  the  chil 
dren  of  disobedience,  among  whom  also  we  had  our  conversation  in  the 
lusts  of  the  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the  mind.' 
There  all  our  enemies  appear  abreast :  the  devil,  as  the  grand  deceiver 
and  principle  of  all  wickedness  ;  the  world,  with  its  pleasures,  honours, 
and  profits,  as  the  bait  by  which  it  doth  deceive  us,  and  steal  away  our 
hearts  from  God,  and  pervert  and  divert  us,  that  we  should  not  look 
after  the  one  thing  necessary ;  the  flesh  is  that  corrupt  inclination  in  us 
which  entertains  and  closeth  with  these  temptations,  to  the  neglect  of 
God  and  the  wrong  of  our  own  souls ;  this  is  very  importunate  to  be 
pleased,  and  is  the  proper  internal  cause  of  all  our  mischief;  for  James  i. 
14,  *  Every  man  is  enticed  and  drawn  away  by  his  own  lust.'  These 
must  be  renounced  before  we  can  return  to  God  ;  for  till  we  put  away 
our  idols  we  cannot  incline  our  hearts  to  the  true  God,  Josh.  xxiv.  23. 
And  these  are  the  great  idols  by  which  our  hearts  are  estranged  from 
him.  When  God  is  laid  aside,  self  interposeth  as  the  next  heir,  and 
that  which  we  count  self  is  the  flesh.  Many  wrong  their  own  souls,  but 
never  any  man  hated  his  own  flesh.  That  which  feeds  the  flesh  is  the 
world ;  and  the  devil,  by  proposing  the  bait,  irritateth  and  stirreth  up 
our  affections.  Therefore  we  must  be  turned  from  Satan  to  God  ;  we 
must  be  delivered  from  the  present  evil  world ;  we  must  abstain  from 
fleshly  lusts,  for  God  will  have  no  copartners  and  competitors  in  our 
hearts. 

(2.)  A  devoting  and  giving  up  ourselves  to  God,  Father,  Son,  and 
Holy  Ghost,  as  our  God,  2  Cor.  viii.  3,  and  Rom.  vi.  13  ;  as  our 
owner  by  creation,  Ps.  c.  3 ;  and  by  redemption,  1  Cor.  vi.  19,  20 ; 
as  our  sovereign  lord,  Jer.  xxiv.  8,  Isa.  xxvi.  13,  *  Other  lords  besides 
thee  have  had  dominion  over  us,'  &c. ;  as  the  fountain  of  our  life  and 
blessedness  :  Ps.  xxxi.  14,  '  I  trusted  in  the  Lord,  I  said,  Thou  art  my 
God ;'  Lam.  iii.  24,  '  The  Lord  is  my  portion,  saith  my  soul,  therefore 
will  I  hope  in  him  ;'  Ps.  cxix.  57,  '  I  have  said,  Thou  art  my  portion, 
therefore  I  will  keep  thy  precepts.' 


ACTS  II.  38.]      HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM?  465 

[2.]  As  to  our  progress  and  perseverance,  which  is  our  walking  in  the 
narrow  way,  and  shows  the  sincerity  and  heartiness  of  our  consent  in 
making  the  covenant — and  besides,  this  is  not  the  work  of  a  day,  but 
of  our  whole  lives — we  have  continual  need  of  coming  to  God  by 
Christ.  Here  three  things  are  required : — 

(1.)  As  to  the  enemies  of  God  and  our  souls,  there  must  be  a  for 
saking  as  well  as  a  renouncing :  the  devil  must  be  forsaken  ;  we  must 
be  no  more  of  his  party  and  confederacy ;  we  must  resist,  stand  out 
against  all  his  batteries  and  assaults,  1  Peter  v.  8,  9  ;  the  world  must 
be  overcome,  1  John  v.  4,  5  ;  and  the  flesh  must  be  subdued  and  mor 
tified,  Gal.  v.  24,  that  we  be  no  more  governed  by  the  desires  thereof,  and 
if  we  be  sometimes  foiled,  we  must  not  go  back  again,  but  renew  our  reso 
lutions  ;  and  the  drift  of  our  lives  must  still  be  for  God  and  heaven. 

(2.)  As  to  God,  to  whom  we  have  devoted  ourselves,  we  must  love 
and  please  and  serve  him  all  our  days,  Luke  i.  75.  We  must  make 
it  our  work  to  love  him,  and  count  it  our  happiness  to  be  beloved  by 
him,  and  carefully  apply  ourselves  to  seek  his  favour,  and  cherish  a 
fresh  sense  of  it  upon  our  hearts,  and  continue  with  patience  in  well 
doing,  Eom.  ii.  7,  till  we  come  to  the  complete  sight  and  love  of  him 
in  heaven,  1  John  iii.  2. 

(3.)  You  must  always  live  in  the  hope  of  the  coming  of  Christ,  and 
everlasting  glory:  Titus  ii.  13,  '  Looking  for  the  blessed  hope  ;'  and  Jude 
21,  '  Looking  for  the  mercy  of  our  Lord  Jesus  unto  eternal  life.'  As 
we  did  at  first  thankfully  accept  of  our  recovery  by  Christ,  and  at  first 
consent  to  renounce  the  devil,  the  world,  and  the  flesh,  and  resolve  to 
follow  God's  counsel  and  direction,  we  must  still  persevere  in  this 
mind,  and  use  his  appointed  means  in  order  to  our  final  happiness. 
The  sum,  then,  of  our  Christianity  is,  that  we  should  by  true  repentance 
and  faith  forsake  the  world,  the  flesh,  and  the  devil,  and  give  up  our 
selves  to  God,  Father,  Son,  and  Holy  Ghost,  that  he  may  take  us  for 
his  reconciled  children,  and,  for  Christ's  sake,  forgive  all  our  sins  ;  and 
by  his  Spirit  give  us  grace  to  persevere  in  those  resolutions,  till  our 
full  and  final  happiness  come  in  hand. 

7.  This  covenant,  consisting  of  such  duties  and  privileges  as  God  hath 
confirmed  by  certain  visible  ordinances,  commonly  called  sacraments, 
as  baptism  and  the  Lord's  Supper  ;  both  which,  but  in  a  different  man 
ner,  respect  the  whole  tenor  of  the  covenant.  For  as  the  covenant 
bindeth  mutually  on  God's  part  and  ours,  so  these  duties  have  a  mutual 
aspect  or  respect  to  what  God  does,  and  what  we  must  do.  On  God's 
part  they  are  a  sign  and  a  seal,  on  our  part  they  are  a  badge  and  a  bond. 

[1.]  On  God's  part  they  are  sealing  or  confirming  signs.  As  cir 
cumcision  is  called,  '  a  sign '  or  '  seal  of  the  righteousness  which  is  by 
faith/  Kom.  iv.  11  ;  that  is,  of  the  grace  offered  to  us  in  Christ ;  so  is 
baptism,  which  came  in  the  room  of  circumcision  :  Col.  ii.  11, 12,  '  In 
whom  ye  are  circumcised,  buried  with  him  in  baptism.'  Surely  the 
gospel  ordinances  signify  as  much  grace  as  the  ordinances  of  the  legal 
covenant.  If  circumcision  was  a  sign  and  seal  of  the  righteousness 
which  is  by  faith,  or  a  pledge  of  God's  good-will  to  us  in  Christ,  so  is 
baptism,  so  is  the  Lord's  Supper  ;  they  are  a  sign  to  signify  and  a  seal 
to  confirm,  to  represent  the  grace  and  assure  the  grant  of  pardon  and 
life.  As,  for  instance,  baptism  signifies  pardon  and  life,  so  does  the 

VOL.  v.  2  G 


466  HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM  ?       [ACTS  II.  38. 

Lord's  Supper,  Mat.  xxvi.  28,  29  ;  that  for  our  growth  and  nourish 
ment,  this  for  our  initiation.  Baptism  is  under  our  consideration  at 
present,  that  it  hath  respect  to  remission  of  sins.  The  text  is  clear  for 
it,  and  so  are  many  other  scriptures.  It  was  Ananias'  advice  to  Paul, 
Acts  xxii.  16,  '  Arise  and  be  baptized,  and  wash  away  thy  sins,  and 
call  on  the  name  of  the  Lord/  So  Eph.  v.  26,  '  That  he  might 
sanctify  and  cleanse  us  by  the  washing  of  water  through  the  word/ 
The  washing  represents  the  washing  away  the  guilt  and  filth  of  sin  ; 
it  signifies  also  our  resurrection  to  a  blessed  and  eternal  life.  Baptism 
saveth  by  the  resurrection  of  Christ,  1  Peter  iii.  21.  Well,  then,  it  is 
a  sealing  sign.  When  God  promised  longer  life  to  Hezekiah.  2  Kings 
xx.  8,  he  said,  '  What  shall  be  the  sign  that  the  Lord  will  heal  me?' 
So  when  he  promiseth  pardon  and  life  to  us,  What  shall  be  the  sign 
that  the  Lord  will  do  this  for  us  ?  Baptism  is  this  sign  ;  a  witness 
between  us  and  God :  Gen.  xxxi.  48,  '  This  heap  is  a  witness  between 
thee  and  me/ 

[2.]  On  our  part  they  are  a  badge  and  a  bond  to  oblige  us  to  the 
duties  of  the  covenant — a  badge  of  the  profession,  and  a  bond  to  engage 
us  to  the  duties  which  that  profession  calls  for.  As  the  apostle  speaks 
of  circumcision,  that  '  whosoever  is  circumcised  is  a  debtor  to  the 
whole  law,'  Gal.  v.  3,  binds  himself  to  the  observances  of  Moses ;  so 
a  Christian,  by  being  baptized,  becomes  a  debtor,  not  to  the  flesh,  to 
live  after  the  flesh,  &c.,  Rom.  viii.  12.  And  it  is  called  '  an  answer 
towards  God,'  1  Peter  iii.  21 ;  the  answer  supposes  the  demands  of  the 
covenant ;  and  so  it  is  an  undertaking  faithfully  to  perform  the  con 
ditions  required  of  us,  a  vow  or  an  obligation  whereby  we  reckon  our 
selves  bound  to  '  die  unto  sin,  and  live  unto  righteousness,  through 
Jesus  Christ  our  Lord,'  Rom.  vi.  11.  It  bindeth  us  chiefly  to  the  duties 
that  belong  to  our  entrance,  as  the  Lord's  Supper  doth  more  directly 
to  the  duties  which  belong  to  our  progress ;  it  bindeth  us  to  a  true 
belief  of  the  gospel,  or  an  acceptance  of  Christ,  and  consent  to  the 
covenant  of  grace  ;  to  renounce  the  devil,  the  world,  and  the  flesh,  and 
to  give  up  ourselves  unto  God  ;  and  therefore  the  baptismal  covenant, 
by  which  we  are  initiated  into  Christianity,  is  expressed  by  our  being 
baptized  in  the  name  of  the  Father,  Son,  and  Holy  Ghost,  Mat.  xxviii. 
19,  which  implies  a  giving  up  ourselves  to  them  in  their  distinct  per 
sonal  relations.  To  the  Father,  that  we  may  return  to  him,  and  obey 
him  as  our  rightful  Lord ;  that  we  may  love  him,  and  depend  upon 
him  as  the  fountain  of  all  our  good  and  all-sufficient  happiness,  and 
prefer  his  favour  before  all  the  sensual  pleasures  of  the  world.  We 
are  baptized  in  the  name  of  Christ,  that  we  may  believe  in  him,  accept 
him  as  our  Saviour  and  Redeemer,  expecting  to  be  saved  by  his 
merits,  righteousness,  and  intercession,  from  the  wrath  of  God,  and 
guilt  of  sin,  and  eternal  death.  To  the  Holy  Ghost,  as  our  guide, 
sanctifier,  and  comforter,  that  he  may  free  us  from  sin,  change  us  into 
the  image  and  likeness  of  Christ,  and  lead  us  into  all  truth  and  godli 
ness,  and  comfort  us  with  the  sense  of  our  present  interest  in  God's 
love,  and  the  hopes  of  future  glory. 

8.  These  visible  confirming  ordinances  give  us  great  advantages 
above  the  word  and  bare  proposal  of  the  covenant. 

[1.]  As  these  sealing  signs  are  an  expression  of  God's  earnest  and 


ACTS  II.  38.]      HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM  ?  467 

sincere  respect  to  our  salvation.  God  hath  opened  his  mind  in  his 
word  concerning  his  love  and  good-will  to  sinners  in  Christ ;  and  he 
hath  also  added  his  seal,  that  the  charter  of  his  grace  might  be  more 
valid  and  authentic.  It  argueth  the  goodness  and  communicativeness 
of  God,  to  give  notice  in  his  word  ;  but  his  solicitousness  and  anxious 
care  for  our  good,  to  give  visible  assurance  in  the  sacraments,  as  being 
willing  e/c  Trepia-a-ov, '  over  and  above  to  satisfy  the  heirs  of  promise/  If 
a  man  be  more  than  ordinarily  cautious  to  make  all  sure,  it  is  a  sign 
his  heart  is  upon  the  thing.  Surely  it  is  a  great  condescension  that 
God  would  dispose  his  grace  into  a  covenant  form  ;  but  it  is  a  further 
condescension  that  he  would  add  seals,  which  needed  not  on  his  part ; 
but  he  added  them  to  give  us  the  more  '  strong  consolation.'  Nudum 
pactum,  a  naked  promise,  is  not  so  valid  and  authentic  as  when  articles 
of  agreement  are  put  into  a  formal  instrument  and  deed  of  law,  and 
that  signed  and  sealed,  and  interchangeably  delivered  ;  this  breeds  more 
confidence  and  security  on  both  sides.  God's  word  certifieth  us  of  his 
good-will ;  but  when  he  is  pleased  to  make  a  formal  indenture  of  it, 
and  to  sign  it  and  seal  it,  it  doth  breed  more  assurance  in  our  minds 
that  his  promises  are  made  with  a  real  intent  to  perform  them,  and 
bindeth  us  the  more  firmly  to  God,  when,  besides  our  naked  promise, 
there  is  a  kind  of  vow  and  oath  on  our  part,  solemnly  entered  into  by 
baptism. 

[2.]  There  is  this  advantage  in  the  sacraments  above  the  word,  that 
they  are  a  closer  application.  The  word  speaks  to  all  promiscuously, 
as  inviting  ;  the  sacrament  to  every  one  in  particular,  as  obliging.  By 
the  word  none  are  excluded  from  the  grace  offered  upon  God's  terms  : 
'  Go  preach  the  gospel  to  every  creature  ;'  but  by  the  sacrament,  every 
one  is  expressly  admonished  of  his  duty.  The  object  revealed  in  the 
word  is  like  the  brazen  serpent,  which  without  difference  was  exposed 
to  the  eye  of  all,  '  that  whosoever  looked  upon  it  might  be  healed ;' 
but  the  same  object  offered  in  the  sacraments  is  like  the  blood  sprinkled 
on  the  door-posts,  that  every  man  might  be  assured  that  his  family 
should  be  in  safety.  Now  the  reason  of  this  difference  is,  because  things 
propounded  in  the  word  are  like  a  treaty  between  God  and  us,  or  an 
offer  and  a  debating  of  matters  til^  the  parties  do  agree.  But  sacra 
ments  are  not  of  use  till  both  sides  have  agreed  upon  the  conditions  of 
the  covenant.  In  adults,  at  least,  the  word  conduceth  to  the  making 
of  the  covenant,  but  sacraments  suppose  it  made  ;  therefore,  the  word 
universally  propoundeth  that  which  in  the  seals  is  particularly  applied. 
Now  those  things  do  not  affect  us  so  much  which  are  spoken  indif 
ferently  to  all,  as  those  that  are  particularly  applied  to  ourselves,  be 
cause  they  stir  us  up  ta  a  more  accurate  care  and  endeavour  to  fulfil 
the  duty  incumbent  upon  us.  The  conditions  are  propounded  in  the 
word,  Repent  and  believe,  and  I  will  pardon,  and  give  thee  eternal 
life.  But  the  sacraments  suppose  an  actual  consent,  that  thou  hast 
done,  or  undertaken  to  do  so ;  and  then  God  comes  and  saith,  Take 
this  as  an  undoubted  pledge,  that  thou  shalt  have  what  I  have 
promised ;  which  doth  more  increase  our  hope  and  persuade  our 
duty. 

[3.]  By  these  sealing  signs  we  are  solemnly  invested  into  a  right  to  the 
things  promised,  as  when  we  are  put  in  possession  of  what  we  have  bar- 


468  HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM  ?       [ACTS  II.  38. 

gained  for  by  due  formalities  of  law :  'This  is  my  body:'  that  is  our  solemn 
investiture  into  the  privileges  purchased  by  Christ's  crucified  body.  A 
believer  receiveth  Christ  in  the  word,  John  i.  12,  and  he  receiveth 
Christ  in  the  Lord's  Supper.  What  is  the  difference  ?  There  his  right 
is  solemnly  owned  and  confirmed  in  the  way  which  God  hath  ap 
pointed.  As  soon  as  a  man  consents  to  a  bargain,  he  hath  an  interest 
in  the  thing  bargained  for,  but  the  right  is  made  more  explicit  when 
it  is  delivered  to  him  by  some  formalities  of  law,  as  a  house  by  a  key, 
a  field  by  a  turf  or  twig  ;  in  such  delivery  we  say,  This  key  is  my  house, 
this  turf  or  twig  is  my  field.  So  are  we  put  in  possession  of  Christ  by 
these  words  :  '  This  is  my  body.'  Every  penitent  and  believing  sinner 
hath  a  right  to  Christ  and  pardon  ;  but  his  solemn  infeoffment  is  by 
the  sacraments  :  '  Repent,  and  be  baptized  every  one  of  you,  for  the  re 
mission  of  sins  ;'  or,  as  it  is,  Acts  xxii.  14,  '  Arise  and  be  baptized,  for 
the  washing  away  of  thy  sins/  God  gave  Abraham  the  land  of 
promise  by  word  of  mouth  ;  but,  Gen.  xiii.,  he  bids  him  go  through  the 
land,  and  view  it,  and  build  an  altar,  and  offer  sacrifice  there  ;  then  was 
he  actually  invested  in  the  gift.  God  gave  Israel  a  grant  of  Canaan, 
but  the  clusters,  of  Eschol  were,  as  it  were,  the  livery  and  seisin  of  it. 
Though  the  gift  be  sufficiently  made  over  by  the  promise,  yet  it  is 
further  ratified,  and  more  solemnly  conveyed  and  delivered  by  the 
sacraments. 

[4.]  This  is  one  advantage  more,  that  the  great  mysteries  of  godli 
ness  are  laid  before  our  eyes  in  some  visible  rites,  and  so  have  greater 
force  to  excite  the  mind  to  serious  consideration.  When  God  will  con 
descend  to  give  us  help  against  our  infirmities,  it  must  be  by  the  senses, 
by  which  all  knowledge  comes  into  the  soul.  Now  feeling,  smelling, 
tasting,  seem  not  so  fit  for  this,  as  being  more  gross,  and  conducing  to 
the  welfare  of  the  body  ;  but  seeing  and  hearing  convey  objects  to  the 
understanding,  and  therefore  are  called  the  senses  of  discipline  and 
learning.  Now  the  covenant  is  made  by  words,  which  strike  the  ear  ; 
but  the  seals  by  visible  things  set  it  before  our  eyes,  and,  as  the 
apostle  saith,  '  Christ  is  crucified  among  us,  and  evidently  set  forth,' 
Gal.  iii.  1.  The  sight  doth  in  a  more  lively  manner  stir  up  the  mind 
than  the  bare  hearing.  Washing  from  sin  doth  fitly  represent  to  us, 
and  raise  thoughts  in  us  about,  the'sanctification  of  the  Spirit,  and  so  in 
a  lively  manner  excite  us  to  expect  this  benefit. 

Use.  Let  us  not  be  slight  in  the  use  and  improvement  of  baptism  ; 
for  it  implieth  a  solemn  covenanting  with  God,  that  we  may  obtain 
remission  of  sins,  and  eternal  life.  John  the  Baptist  calleth  it,  Mark 
i.  4,  '  The  baptism  of  repentance  for  the  remission  of  sins.'  Therefore, 
let  us  reflect  upon  ourselves,  We  are  all  baptized,  but  what  are  we  the 
better  ?  Have  we  the  more  confidence  of  the  pardon  of  our  sins,  and 
a  greater  sense  of  our  covenant  vow,  to  die  unto  sin  and  live  unto 
God  ?  We  cannot  have  the  former  without  the  latter  ;  both  must  be 
regarded  by  us.  Volateranus  reporteth  of  Lucian,  that  scoffing  atheist, 
that  when  he  revolted  from  the  profession  of  Christianity,  he  scoffed 
at  his  baptism,  saying,  Se  niliil  ex  eo  consecutum  quam  quod  nomen 
ipsius  esset  corruptum  ex  Lucio,  Lucianus  factum — that  he  got  no 
thing  by  his  baptism  but  a  syllable  to  his  name,  it  being  changed  from 
to  Lucianus,  Alas  !  what  do  most  get'  by  their  baptism  but  a 


ACTS  II.  38.]      HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM  ?  469 

name  ?  It  should  not  be  so  with  you  ;  you  may  have  great  advantage 
by  it  if  you  improve  it  to  the  ends  for  which  it  was  appointed.  To 
quicken  you,  consider  : — 

1.  Baptism  is  a  perpetual  bond  upon  us,  obliging  us  to  repentance 
and  holy  life,  Rom.  vi.  4,  therefore  the  scripture  often  reasoneth  from 
it,  as  Kom.  vi.  2,  '  How  shall  we,  that  are  dead  to  sin,  live  any  longer 
therein  ?'    He  argueth  not  ab  impossibili,  but  ab  incongruo — not  from 
what  is  impossible,  but  what  will  misbecome  our  renewed  state,  which 
we  profess  to  enter  into  by  baptism,  which  is  a  vowed  death  to  sin, 
and  a  bond  wherewith  we  bind  our  souls  to  new  obedience.     So  else 
where,  Col.  iii.  1,  '  Ye  are  arisen  with  Christ,'  in  the  import  and  signi- 
cation  of  baptism ;  '  therefore  seek  the  things  which  are  above.'     And 
again,  '  Ye  are  dead,  therefore  mortify,'  &c.,  ver.  3-5.     Once  more, 
ver.  8,  9,  'Put  off  all  these,  seeing  ye  have  put  off  the  old  man  with 
his  deeds.'    And  in  many  other  places  the  apostle  argueth  from  the 
baptismal  engagement  to  the  effect  intended  and  signified  thereby. 

2.  The  improvement  of  baptism  is  the  best  preparation  for  the  Lord's 
Supper :  John  xiii.  8,  '  If  I  wash  thee  not,  thou  hast  no  part  with  me.' 
That  washing  had  a  spiritual  meaning;  and  presently  after  it  the 
sacrament  of  Christ's  body  and  blood  was  instituted,  to  the  participa 
tion  of  which  this  spiritual  washing  was  necessary.   In  the  supposition, 
if  I  wash  thee  not,  is  implied  baptism  ;  in  the  comrnination,  thou  hast 
no  part  with  me,  is  implied  the  Lord's  Supper,  which  Christ  was  then 
about  to  institute.     Inforo  ecclesice,  before  the  -church,  none  but  bap 
tized  persons  have  a  right  to  the  Lord's  table ;  in  foro  cceli,  before 
God,  none  but  those  who  have  the  fruit  of  baptism  have  right  to  the 
benefits  thereof;  they  that  are  sanctified  by  the  Spirit  of  Christ  have 
only  right  to  the  benefits  purchased  by  his  blood.     Our  Lord  would 
remind  his  disciples  of  this  before  he  would  admit  them  to  his  table. 

3.  If  we  improve  it  not,  our  baptism  will  be  a  witness  to  solicit 
vengeance  against  us;  as  the  gospel  itself  is  preached  either  'for  a' 
witness '  to  us,  Mat.  xxiv.  14,  or  '  for  a  witness'  against  us,  if  we  obey 
it  not,  Mark  xiv.  9.     So  baptism,  instead  of  bein^  a  witness  to  us,  will 
be  a  witness  against  us  if  we  mind  it  not.     And  in  the  judgment  we 
shall  fare  no  better  than  the  heathen ;  for  all  the  difference  between  us 
is,  that  they  are  uncircumcised  in  flesh,  and  we  in  heart,  Jer.  ix.  25, 
26  ;  they  are  not  washed  in  water,  and  we  are  not  cleansed  from  our 
sins.      I  remember  a  passage  in  Victor  Uticensis  concerning  one 
Elpidophorus,  who   had  revolted   from  Catholicism  to   the   Vandal 
Arians  :  the  deacon  who  had  baptized  him  showed  him  the  stole,  or  linen 
clothes  in  which  he  was  baptized,  saying,  Hce,  te  accusdbunt   cum 
majestas  venerit  judicantis,  &c. — 0  Elpidophorus  !  these  shall  be  a 
witness  against  thee  to  all  eternity,  for  thy  just  perdition,  when  the 
Judge  cometh.  What  wilt  thou  do,  wretch,  when  the  people  of  God  shall 
be  admitted  to  the  joys  of  heaven,  and  thyself  thrust  out  ?  &c.     If  we 
have  been  baptized,  and  lived  directly  contrary  to  our  baptismal  vow, 
as  if  we  were  in  covenant  with  the  devil,  the  world,  and  the  flesh, 
rather  than  with  Father,  Son,  and  Holy  Ghost,  what  will  become  of  us 
in  the  judgment? 

But  how  shall  we  improve  it  ? 

First,  We  must  personally  and  solemnly  own  the  covenant  made 


470  HOW  OUGHT  WE  TO  IMPROVE  OUR  BAPTISM  ?       [ACTS  II.  38. 

with  God  in  infancy.  Every  one  of  us  should  choose  the  Lord  for  our 
sovereign  lord  and  portion  ;  and  Christ  Jesus  for  our  Redeemer  and 
Saviour  ;  and  the  Holy  Ghost  for  our  guide,  sanctifier,  and  comforter. 
Every  one  must  personally  thus  engage  himself  to  God  ;  it  is  not  enough 
that  Christ  engage  for  us  as  the  common  surety  of  all  the  elect,  Heb. 
vii.  22.  Something  he  did  for  us,  and  in  our  names  ;  but  every  one  must 
take  a  bond  upon  himself  before  he  can  have  the  benefit  of  it.  You 
must  yield  up  yourselves  to  the  Lord,  2  Chron.  xxx.  8.  It  is  not  enough 
that  the  church  engage  for  us  as  a  visible  political  body,  or  a  com 
munity  and  society  of  men,  who  are  in  visible  covenant  with  God  and 
Christ :  Ezek.  xvi.  8,  '  Thou  enteredst  into  covenant  with  me,  and  be- 
camest  mine  ;'  meaning  it  of  the  body  of  the  church;  but  every  indi 
vidual  person  must  also  enter  into  covenant  with  God,  and  become  his : 
Ezek.  xx.  37,  'I  will  cause  you  to  pass  under  the  rod,  and  I  will  bring  you 
into  the  bond  of  the  covenant/  Where  there  is  an  allusion  to  the  sheep 
passing  out  of  the  fold  when  they  were  to  be  tithed  for  God,  Lev. 
xxvii.  32  ;  they  were  to  be  told  with  a  rod,  one,  two,  three,  &c.,  and  the 
tenth  was  the  Lord's.  God  will  not  covenant  with  us  in  the  lump  and 
body,  but  every  one  was  to  be  particularly  minded  of  his  duty;  it  is  not 
enough  that  our  parents  did  engage  for  us  in  baptism,  as  the  Israelites, 
in  the  name  of  their  little  ones,  did  avouch  God  to  be  their  God,  Deut. 
xxix.  10-12.  No  man  can  savingly  transact  this  work  for  another,  we 
must  ratify  the  covenant  in  our  own  persons,  and  make  our  own  professed 
subjection  to  the  gospel  of  Christ,  2  Cor.  ix.  13.  This  work  cannot 
be  done  by  a  proxy  or  assigns  ;  our  parents'  dedication  will  not  profit 
us  without  some  personal  act  of  our  own,  if  we  live  to  years  of  discre 
tion.  Once  more,  this  must  be  done  not  only  in  words,  or  visible  exter 
nal  rites,  which  may  signify  so  much  as  personal  covenanting  with 
God,  but  a  man  must  engage  his  heart  to  God,  Jer.  xxx.  21.  Yea, 
this  is  a  business  that  must  be  done  between  God  and  our  own  souls, 
where  no  outward  witnesses  are  conscious  to  it.  God  speaketh  to  the 
soul  in  this  transaction,  Ps.  xxxv.  3,  *  Say  unto  my  soul,  I  am  thy  sal 
vation  ;'  and  the  soul  speaketh  to  God,  Lam.  iii.  24,  '  Thou  art  my 
portion,  saith  my  soul ;'  and  Ps.  xvi.  2,  '  0  my  soul,  thou  hast  said 
unto  the  Lord,  Thou  art  my  God  ;'  thus  the  covenant  is  carried  on  in 
soul-language.  Now  upon  this  personal  inward  covenanting  with  God 
our  right  to  all  the  privileges  doth  depend. 

Secondly,  Renew  often  the  sense  of  your  obligation  to  God,  and 
keep  a  constant  reckoning  how  you  lay  out  yourselves  for  him :  Acts 
xxvii.  23,  '  His  I  am  and  him  I  serve;'  Phil.  i.  21,  '  To  me  to  live 
is  Christ.'  Some  few  renegades  renounce  their  baptism,  but  most 
Christians  forget  their  baptism  :  2  Peter  i.  9,  '  He  is  blind,  and  cannot 
see  afar  off,  and  has  forgotten  that  he  was  washed  from  his  old  sins ;' 
therefore  we  should  be  continually  exciting  ourselves  both  to  obedience 
and  dependence,  that  the  sincerity  of  our  first  vow  and  consent  may  be 
verified  by  a  real  and  constant  performance  of  it. 

Thirdly,  You  should  use  frequent  self-reflection,  that  you  may  come 
to  know  whether  you  are  indeed  washed  from  the  guilt  and  filth  of 
sin:  1  Cor.  vi.  11,  *  Such  were  some  of  you,  but  now  ye  are  sanctified, 
but  now  ye  are  justified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God.'  You  should  observe  what  further  sense  you  have 


ACTS  II.  38.]       HOW  OUGFIT  WE  TO  IMPROVE  OUR  BAPTISM?  471 

of  the  pardon  of  sin,  how  you  get  ground  upon  your  bondage  of  spirit, 
and  grow  up  into  some  rejoicing  of  faith,  for  by  these  signs  God  in 
tended  our  strong  consolation,  Heb.  vi.  18  ;  and  the  eunuch,  when 
he  was  baptized,  went  his  way  rejoicing,  Acts  viii.  39.  Hath  God 
applied  his  covenant  to  me?  taken  me  into  the  family?  planted 
me  into  the  mystical  body  of  Christ?  And  shall  not  I  be  glad  and 
rejoice  in  his  salvation?  So  for  sanctification,  see  whether  God's 
interest  doth  prevail  in  you,  or  the  interest  of  the  flesh ;  what  power 
and  strength  of  will  you  get  against  corruption  easily,  Gal.  v.  16,  17 ; 
whether  sin  be  more  subdued,  and  you  can  govern  your  passions  and 
appetites  better,  Gal.  v.  24.  They  that  are  Christ's  should  find  some 
thing  of  this  in  themselves,  otherwise  their  baptism  is  but  an  empty 
formality. 

Fourthly  and  lastly,  You  must  use  it  as  a  great  help  in  all  tempta 
tions  ;  as  when  you  are  tempted  to  sin,  either  by  the  delights  of  sense : 
a  Christian  hath  his  answer  ready,  I  am  no  debtor  to  the  flesh ;  or,  I 
am  baptized,  and  dedicated  to  God  in  the  way  of  mortification  and 
holiness  to  obtain  pardon  and  life,  1  Cor.  vi.  15.  Shall  I  take  the 
members  of  Christ  ?  &c.  This  soul,  this  body,  this  time,  this  strength  is 
Christ's,  not  to  please  the  flesh,  but  the  Lord.  Or  by  the  terrors  of 
sense.  Dionysia  comforted  her  son  Majoricus,  an  African  martyr, 
when  he  was  going  to  suffer  for  owning  the  Godhead  of  Christ,  with 
this  speech :  Memento,  jili,  te  baptizatum  esse  in  nomine  Patris,  Filii, 
et  Spiritus  Sancti — remember,  my  son,  that  thou  art  baptized  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost,  and  be  constant.  So  when 
}*ou  are  tempted  by  the  devil,  taking  advantage  of  your  melancholy 
and  grievous  afflictions,  to  question  God's  love  and  mercy  to  penitent 
believers,  remember  the  covenant  sealed  in  baptism,  that  you  may 
keep  up  your  faith  in  God  through  Christ,  which  pardoneth  all  your 
sins,  and  hath  begotten  us  to  a  lively  hope.  We  must  expect  to  be 
tempted  ;  the  devil  tempted  Christ,  after  his  baptism,  to  question  his 
filiation  so  solemnly  attested.  Compare  Mat.  iii.  17,  with  Mat.  iv.  16. 
Luther  saith  of  himself,  that  when  the  devil  tempted  him  to  despair, 
or  to  any  doubts  and  fears  about  the  love  of  God  or  his  mercy  to 
sinners,  he  would  always  answer,  Ecce  ego  baptizatus  sum,  et  credo  in 
Christum  crucifixum — Behold,  I  am  baptized,  and  believe  in  Christ 
crucified.  And  he  telleth  us  also  of  a  holy  virgin  who  gave  this  reply 
when  the  devil  abused  her  solitudes,  and  injected  any  despairing 
thoughts  into  her  mind,  Baptizata  sum — I  am  baptized,  and  entered 
into  God's  covenant,  and  will  expect  the  pardon  of  my  sins  by  Jesus 
Christ. 

Thus  should  we  all  the  days  of  our  life  improve  our  baptism,  till 
we  have  the  full  of  that  holy  and  happy  estate,  for  which  we  were  first 
purified  and  washed  in  God's  laver. 


MAN'S  IMPOTENCY  TO  HELP  HIMSELF 
OUT  OF  HIS  MISERY. 


MAN'S  IMPOTENCY  TO  HELP  HIMSELF  OUT 
OF  HIS  MISERY. 


For  when  we  were  yet  without  strength,  in  due  time  Christ  died  for 
the  ungodly. — KOM.  V.  6. 

IN  this  chapter  there  are  two  parts  :  in  the  first,  the  apostle  lays  down 
the  comfortable  fruits  and  privileges  of  a  justified  estate  ;  in  the 
second,  he  argues  the  firmness  of  these  comforts,  because  they  are  so 
rich  that  they  are  scarce  credible,  and  hardly  received.  The  firmness 
and  soundness  of  these  comforts  the  apostle  representeth  by  a  double 
comparison  : — (1.)  By  comparing  Christ  with  Christ ;  and  (2.)  Christ 
with  Adam.  Christ  with  Christ,  or  one  benefit  that  we  have  by  him 
with  another,  from  the  text  to  ver.  12 ;  then  Christ  with  Adam,  the 
second  Adam  with  the  first,  to  the  end  of  the  chapter. 

1.  In  comparing  Christ  with  Christ,  three  considerations  do  occur: — 
[1.]  The  efficacy  of  his  love  toward  us  before  justification,  with  the 

efficacy  of  his  love  toward  us  after  justification.  The  argument 
standeth  thus  :  If  Christ  had  a  love  to  us  when  sinners,  and  his  love 
prevailed  with  him  to  die  for  us,  much  more  may  we  expect  his  love 
when  made  friends :  if  when  we  were  in  sin  and  misery,  shiftless  and 
helpless,  Christ  had  the  heart  to  die  for  us,  and  to  take  us  with  all  our 
faults,  will  he  cast  us  off  after  we  are  justified  and  accepted  with  God 
in  him  ?  This  love  of  Christ  is  asserted  in  ver.  6,  amplified  in  ver.  7 
and  8,  and  the  conclusion  is  inferred  in  ver.  9 :  *  Much  more  then, 
being  now  justified  by  his  blood,  we  shall  be  saved  from  wrath  through 
him/ 

[2.]  The  second  comparison  is  of  the  efficacy  of  the  death  of  Christ, 
and  the  efficacy  of  the  life  of  Christ.  It  is  absurd  to  think  that 
Christ  rising  from  the  dead,  and  living  in  heaven,  should  not  be  as 
powerful  to  save,  and  bring  us  to  God,  as  Christ  dying  was  to  reconcile 
us  to  him. 

[3.]  The  third  comparison  is  the  privative  mercy,  or  being  saved 
from  hell,  with  the  positive  mercy,  or  obtaining  a  title  to  heaven : 
'  And  not  only  so,  but  we  also  joy  in  God  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement/  ver.  11. 

2.  For  the  comparison  between  Christ  and  Adam,  the  sum  of  it  is, 
that  Christ  is  more  able  to  save  than  Adam  to  destroy,  and  therefore 


476  MAN'S  IMPOTENCY  TO  HELP  HIMSELF          [ROM.  V.  6. 

justified  persons  need  to  fear  nothing.  As  Adam  was  a  public  person, 
and  root  of  mankind,  so  is  Christ  a  public  person  ;  for  Adam  was  TUTTO? 
rov  /lAXoi/ro?,  '  the  figure  of  him  that  was  to  come/  ver.  14.  Adam 
was  a  public  person,  but  a  finite  person,  having  no  intrinsic  value  in 
himself,  and  only  was  all  us  by  divine  institution  ;  but  Christ,  beside 
the  institution  of  God,  was  an  infinite  person,  and  therefore  there 
is  a  7roXXc5  yttaXXoi/,  a  '  much  more,'  upon  Christ.  His  sacred  virtue 
exceedeth  that  cursed  influence  of  Adam  in  many  particulars,  amply 
set  down  in  the  latter  end  of  the  chapter  by  the  apostle. 
The  words  begin  the  first  comparison.  In  them, — 

1.  The  condition  wherein  we  are  by  nature  is  set  forth  by  two 
notions — ungodly,  and  without  strength:    the    one   noteth   that  we 
have  no  worth  to  move  God  to  help  us,  for  we  were  '  ungodly  ; '  the 
other,  that  we  have  no  power  to  help  ourselves,  for  '  we  were  without 
strength  : '  we  were  '  without  strength/  and  so  need  help ;  *  ungodly/ 
and  so  refused  help. 

2.  The  means  of  our  recovery,  Christ  died  for  us. 

3.  The  seasonableness  of  our  redemption,  in  due  time. 

For  the  first  notion,  whereby  our  natural  estate  is  expressed,  '  un 
godly,  '  I  shall  pass  it  by ;  the  next  notion,  '  without  strength/  will 
yield  us  this  point : — 

Doct.  That  man,  fallen,  is  destitute  of  all  power  and  means  of  rising 
again,  or  helping  himself  out  of  that  misery  into  which  he  hath  plunged 
himself  by  sin. 

This  will  appear,  if  you  consider  his  condition  with  respect  to  the 
law,  or  with  respect  to  the  gospel,  and  those  terms  of  grace  which  God 
offers  in  Christ.  The  former  more  properly  falls  under  the  considera 
tion  of  this  place  ;  but,  because  of  the  method  of  this  exercise,  you 
expect  the  discussion  of  the  latter  also,  I  shall  take  occasion  from 
hence  to  speak  of  that. 

First,  With  respect  to  the  law.  That  will  be  understood  by  a  view 
of  that  scripture  that  expresseth  the  tenor  of  the  law  :  '  Cursed  is 
every  one  that  continueth  not  in  all  the  words  of  this  law  to  do  them/ 
Gal.  iii.  10  ;  where  is  considerable, — 

1.  The  duty  it  exacts. 

2.  The  penalty  it  inflicts. 

3.  The  operation  that  both  these  have  upon  the  fallen  creature. 

1.  The  duty  it  exacts.  An  innocent  nature,  that  is  presupposed ; 
for  the  person  must  '  continue.'  It  doth  not  say,  '  now  begin  ; ;  the 
sentence  of  the  law  doth  not  suppose  man  as  lapsed  and  fallen,  or  as 
having  already  broken  with  God  ;  but  as  in  a  good  and  sound  estate. 
And  then  universal,  perpetual,  perfect  obedience  is  indispensably  re 
quired  :  he  must  '  continue  in  all  things '  with  all  his  heart,  and  that 
continually  ;  if  he  fails  in  one  point,  he  is  gone.  This  is  personally 
exacted  of  all  men,  as  long  as  they  abide  under  Adam's  covenant : 
'  He  that  doeth  them  shall  live  in  them  ; '  and  '  the  soul  that  sinneth, 
it  shall  die/  Ezek.  xviii.  4,  xx.  11.  Now  if  God  should  call  us  to  an 
account  for  the  most  inoffensive  day  that  ever  we  passed  over,  what 
would  become  of  us  ?  '  If  thou  shouldest  mark  iniquities,  0  Lord, 
who  could  stand  ?  ' J  Ps.  cxxx.  3.  Better  never  born,  than  to  be  liable 

1  That  is,  rectus  in  curid — be  able  to  make  a  bold  defence. 


ROM.  Y.  6.]  OUT  OF  HIS  MISERY.  477 

to  that  judgment,  when  the  law  shall  take  the  sinner  '  by  the  throat,' 
and  say,  '  Pay  me  that  thou  owest/  Mat.  xyiii.  28.  What  shall  the 
poor  wretch  do  ?  So  that  here  we  are  '  without  strength,'  altogether  un 
able  to  come  up  to  the  obedience  of  the  law  of  works.  The  law  can 
make  nothing  perfect,  because  it  is  become  '  weak  through  our  flesh,' 
Eom.  viii.  3.  To  fallen  man  it  establisheth  a  course  of  punishing  sin, 
not  of  ^  taking  away  sin :  we  may  increase  the  debt,  but  we  cannot 
lessen  it.  If  our  obedience  were  exact  for  the  future  (let  us  suppose 
it),  yet  the  paying  of  new  debts  doth  not  quit  old  scores.  They  that 
could  not  keep  themselves  when  entire  and  innocent,  cannot  recover 
themselves  when  lost  and  fallen. 

2.  The  penalty  it  inflicts  :  '  Cursed  is  every  one.'     How  cursed  ? 
Cursed  in  all  that  he  hath,  Deut.  xxviii.  15-18.     All  his  enjoyments 
become  a  snare,  and  temporal  comforts  do  but  harden  him,  and  pre 
pare  him  for  a  greater  misery.     Cursed  in  all  that  he  doeth :  his 
prayer  is  turned  into  sin ;   his  hearing,  the  '  savour  of  death  unto 
death  ; '  all  his  toil  and  labour  in  outward  service  is  to  no  purpose  : 
'  The  sacrifice  of  the  wicked  is  abomination  :  how  much  more  when  he 
bringeth  it  with  a  wicked  mind  ?  '  Prov.  xxi.  27.     At  the  best  it 
is  but  an  '  abomination.'    God  will  not  accept  an  offering  at  his  hands  ; 
much  more  when  it  is  polluted  with  sinful  and  evil  aims.     But  this 
is  not  all ;  he  is  cursed  for  evermore :  the  law  bindeth  him  over,  body 
and  soul,  to  everlasting  torments ;  and  in  time  he  shall  hear  that 
dreadful  sentence,  '  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels/  Mat.  xxv.  41.     There  is  but  the 
slender  thread  of  a  frail  life  that  hinders  the  execution  of  this  sentence 
upon  him :  a  sinner  stands  upon  the  very  brink  of  hell,  and  ever  and 
anon  is  ready  to  be  cast  in  ;  where  he  shall  eternally  lie  under  the 
wrath  of  God.     So  that  here  we  are  '  without  strength/  because  we 
cannot  satisfy  the  justice  of  God  for  one  sin,  but  are  always  satisfying, 
and  can  never  be  said  to  have  satisfied ;  like  a  poor  man  that  pays  a 
debt  of  a  thousand  pounds  by  a  farthing  a  week. 

3.  Consider  how  this  works  with  him.     An  exaction  of  duty  under 
so  severe  a  penalty  doth  either  terrify  or  stupefy  the  conscience  ;  he  that 
escapeth  the  one  suffereth  the  other  ;  or  else,  thirdly,  doth  irritate 
corruption ;  or,  fourthly,  obtrude  us  upon  a  sottish  despair,  so  as  to 
give  over  all  endeavours  and  hope  of  salvation. 

First,  Sometimes  it  terrifieth.  That  is  easily  done  ;  the  conscience 
of  a  sinner  is  a  sore  place ;  they  are  '  all  their  lifetime  subject  to 
bondage,'  Heb.  ii.  15.  There  is  a  hidden  fear  in  the  heart  of  a 
wicked  man,  not  always  felt,  but  soon  awakened,  either  by  a  sound 
conviction  from  the  word,  or  some  sore  judgment,  or  by  the  agonies  of 
death,  or  serious  thoughts  of  the  world  to  come.  Felix  trembled 
when  Paul  did  but  mention  God's  'judgment/ Acts  xxi v.  25;  the 
prisoner  makes  the  judge  tremble.  A  sinner  is  afraid  to  think  of  his 
condition,  if  God  do  but  a  little  break  in  upon  his  heart :  do  what  he 
can,  he  lies  under  the  bondage  of  a  wounded  spirit,  and  wherever  he 
goes,  like  the  devils,  he  carrieth  his  own  hell  about  with  him. 

Secondly,  If  it  terrifieth  not  the  conscience,  it  stupefieth  the  con 
science,  that  they  grow  senseless  of  their  misery,  '  past  feeling/  Eph. 
iv.  19.  And  that  is  a  dangerous  crisis  and  estate  of  soul,  when 


478  MAN'S  IMPOTENCY  TO  HELP  HIMSELF         [Ron.  V.  6. 

once  a  man  comes  to  that,  and  goeth  like  a  fool  to  the  correction  of 
the  stocks. 

Thirdly,  It  irritateth  their  inbred  corruption  :  '  The  commandment 
came/  that  is,  in  full  conviction  and  power,  and  '  sin  revived,  and  I 
died,'  Rom.  vii.  9.  The  more  we  understand  of  the  necessity  of  our 
subjection  to  God,  the  more  opposite  is  the  soul  to  him ;  as  a  dam 
makes  a  river  or  strong  stream  the  more  violent,  or  as  a  bullock  at  the 
first  yoking  becometh  the  more  unruly.  Or, 

Fourthly,  It  breedeth  a  sottish  despair  :  '  There  is  no  hope  ;  there 
fore  we  will  walk  after  our  own  devices,  and  do  every  one  according  to 
the  evil  imaginations  of  our  own  heart,'  Jer.  xviii.  12.  It  is  to  no 
purpose  to  speak  to  us,  or  strive  further  about  us  ;  as  if  they  had  said, 
There  is  no  hope  ;  and  therefore  we  will  live  as  we  list,  without  any 
further  care  of  turning  to  God.  This  is  the  worst  kind  of  despair, 
when  a  man  is  given  up  to  his  '  own  heart's  lust/  Ps.  Ixxxi.  12,  and 
runneth  headlong  in  the  way  of  destruction,  without  hope  of  returning. 
There  is  more  hope  of  them  that  are  under  despairing  fears  or  a 
terrified  conscience  than  there  is  of  those  who  are  under  despairing 
resolutions  or  a  stupid  and  sottish  obstinacy.  Thus  as  to  the  law,  man 
is  helpless. 

Secondly,  Consider  man  as  to  terms  of  grace  offered  in  the  gospel. 
He  is  still  '  without  strength  ; '  not  only  in  a  damnable  condition  by 
the  law,  but,  without  grace,  unable  to  accept  the  gospel.  This  will 
appear  by  two  considerations : — 

1.  By  those  emphatical  terms  of  scripture  by  which  the  case  and 
cure  of  man  are  set  forth. 

2.  By  those  positive  assertions  whereby  all  power  is  denied  to  man 
to  convert  himself  to  God,  or  to  do  anything  that  is  spiritually  good. 

1.  Those  emphatical  expressions  which  represent  his  case  and  his 
cure. 

[1.]  His  case.  The  scripture  sets  forth  man's  condition  thus :  that 
he  is  born  in  sin,  Ps.  li.  5  ;  and  things  natural  are  not  easily  altered. 
Greedy  of  sin:  'Hedrinketh  in  iniquity  like  water/  Job  xv.  16;  it 
noteth  a  vehement  propension,  as  greedy  to  sin  as  a  thirsty  man  to 
drink.  Thirst  is  the  most  implacable  appetite ;  hunger  is  far  better 
borne.  But  this,  you  will  say,  is  but  now  and  then,  in  a  great  temp 
tation  or  vehement  passion.  No  ;  '  Every  imagination  of  the  thoughts 
of  his  heart  is '  evil,  '  only  evil/  and  that  '  continually/  Gen.  vi.  5. 
By  how  many  aggravating  and  increasing  circumstances  is  man's 
sin  there  set  forth  !  There  is  in  him  a  mint  always  at  work :  his  mind 
coining  evil  thoughts,  his  heart  evil  desires,  and  carnal  motions  ;  and 
his  memory  is  the  closet  and  storehouse  wherein  they  are  kept. 
But  may  not  a  man  be  reclaimed  ?  is  not  this  his  bondage  and 
trouble  ?  No ;  his  heart  is  a  heart  of  stone,  Ezek.  xxxvi.  26  ;  that  is, 
inflexible,  insensible.  When  God  useth  the  word,  some  common 
motions  of  his  Spirit,  some  rousing  providences,  yet  all  is  in  vain  ;  for 
man's  '  heart  is  deceitful  above  all  things,  and  desperately  wicked/ 
Jer.  xvii.  9 ;  inventing  shifts  and  excuses  to  avoid  God,  and  to 
cheat  itself  of  its  own  happiness.  But  is  not  the  New  Testament 
more  favourable  than  the  Old  ?  or  is  not  man  grown  better,  since 
there  was  so  much  grace  discovered  ?  I  answer — No ;  there  is  a 


EOM.  V.  6.]  OUT  OF  HIS  MISERY.  479 

perfect  harmony  between  the  Testaments ;  there  you  will  find  man 
represented  as  a  '  child  of  wrath  by  nature/  Eph.  ii.  3,  even  the 
elect  as  well  as  others  to  be  a  '  servant  of  sin/  Eom.  vi.  17.  Never 
such  an  imperious  master,  never  such  a  willing  servant :  sin  never 
leaveth  commanding,  arid  we  love  the  work.  You  will  find  him  again 
expressed  as  one  averse  from  God,  '  alienated  from  his  life/  Eph.  iv. 
18.  It  is  a  melancholy  thought  to  a  carnal  heart  to  think  of  the  life 
of  God.  As  an  enemy  to  the  law,  Eom.  viii.  7 ;  one  that  neither  can 
nor  will  please  God.  As  '  blind/  and  knoweth  not  what  to  do,  2 
Peter  i.  9  :  and  this  blindness  spiritual  is  worse  than  bodily.  A  man 
that  is  blind  in  body  seeketh  for  a  fit  guide ;  as  Elymas,  when  he  was 
stricken  blind,  '  sought  about  for  one  to  lead  him  by  the  hand/  Acts 
xiii.  11.  As  weak  and  '  without  strength/  here  in  the  text ;  yea,  stark 
'  dead  in  trespasses  and  sins/  Eph.  ii.  1-5  ;  yea,  worse  than  dead :  a 
dead  man  doeth  no  more  hurt,  his  evil  dieth  with  him  ;  but  there  is  a 
life  of  resistance  and  rebellion  against  God  that  goeth  along  with  this 
death  in  sin.  Now,  put  all  this  together,  and  you  may  spell  out 
man's  misery,  what  a  wretched,  impotent  creature  he  is  in  his  natural 
estate.  The  scripture  does  not  speak  this  by  glances  or  short  touches  ; 
neither  is  it  a  hyperbole  used  once  or  twice,  but  everywhere,  where  it 
professedly  speaks  of  this  matter.  Certainly  man  contributeth  little 
to  his  own  conversion  :  he  cannot  '  hunger  and  thirst '  after  Christ 
that  *  drinks  in  iniquity  like  water ; '  there  is  nothing  in  nature  to 
carry  him  to  grace  who  is  altogether  sinful.  If  the  scripture  had  only 
said  that  man  had  accustomed  himself  to  sin,  and  was  not  '  born  in 
sin ; '  that  man  was  somewhat  prone  to  iniquity,  and  not  '  greedy '  of 
it ;  and  did  often  think  evil,  and  not  '  continually ; '  that  man  was 
somewhat  obstinate,  and  not  a  '  stone/  an  '  adamant ; '  if  the  scripture 
had  only  said  that  man  was  indifferent  to  God,  and  not  a  professed 
'  enemy  ; '  if  a  captive  of  sin,  and  not  a  '  servant ; '  if  only  weak,  and 
not  '  dead  ; '  if  only  a  neuter,  and  not  a  '  rebel ; ' — then  there  might  be 
something  in  man,  and  the  work  of  conversion  not  so  difficult.  But 
the  scripture  saith  the  quite  contrary. 

[2.]  The  cure.  Certainly  to  remedy  so  great  an  evil  requires  an 
almighty  power,  and  the  all-sufficiency  of  grace  ;  therefore  it  is  good  to 
see  how  conversion  is  described  in  scripture.  Sometimes  by  enlightening 
the  mind :  '  And  the  eyes  of  your  understandings  being  enlightened/  &c., 
Eph.  i.  18.  Man,  the  wisest  creature  on  this  side  heaven,  is  stark  blind  in 
the  things  of  God.  Though  he  hath  the  light  of  nature,  and  can  put 
on  the  spectacles  of  art,  and  dress  his  notions  of  divine  things  by  the 
glass  of  the  word,  yet  ere  the  cure  is  wrought,  something  must  be 
done  upon  the  faculty :  the  eyes  of  our  understandings  must  be  en 
lightened,  as  well  as  the  object  revealed.  Ay !  but  this  infusion  of 
light  is  not  all ;  the  scripture  speaks  of  opening  the  heart :  '  He 
opened  the  heart  of  Lydia/  Acts  xvi.  14.  God  doth  not  only  knock 
at  the  heart,  but  open  it.  He  knocks  many  times  by  the  outward 
means,  but  finds  no  entrance.  Yea,  as  one  that  would  open  a  door, — 
he  tries  key  after  key,  till  he  hath  tried  all  the  keys  in  the  bunch  ;  so 
does  God  use  means  after  means ;  but  till  he  putteth  his  fingers  upon 
the  handles  of  the  lock,  Cant.  v.  4,  5,  the  door  is  not  opened  to  him. 
Well,  then,  the  mind  must  be  enlightened,  and  the  heart  opened.  If 


480  MAN'S  IMPOTENCY  TO  HELP  HIMSELF          [ROM.  Y.  6. 

these  words  are  not  ernphatical  enough,  you  will  find  conversion 
expressed  by  regeneration  :  '  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God,'  John  iii.  3.  Mark,  we  must  not  only  be 
reformed,  but  regenerated.  "Now  because  generation  is  an  ordinary 
work  of  nature,  and  often  falls  out  in  the  course  of  second  causes, 
therefore  it  is  expressed  by  the  metaphor  of  resurrection,  Eph.  ii.  5. 
But  that  which  hath  been  may  be  again  ;  therefore  it  is  called  a 
creation :  *  We  are'  iroirjfia  avrov,  '  his  workmanship/  Eph.  ii.  10 ;  2 
Cor.  iv.  6,  v.  17 ;  Ps.  Ii.  10.  Yea,  further  it  is  expressed  by  victory,  1 
John  iv.  4 ;  or  the  beating  and  binding  of  the  '  strong  man/  by  one 
that  is  '  stronger  than  he/  Luke  xi.  21,  22 ;  by  '  bringing  into  cap 
tivity  every  proud  thought/  2  Cor.  x.  5.  All  these  expressions 
doth  the  scripture  use  to  set  out  the  mystery  of  grace.  One  expres 
sion  may  not  enough  be  heeded,  and  therefore  are  many  types  and 
figures  of  it  used,  that  what  is  wanting  in  one  notion  may  be  supplied 
by  another.  As  let  us  gather  them  up  a  little.  There  must  be  not 
only  light  in  the  mind,  but  the  heart  must  be  moved  ;  and  that  not  a 
little  stirred,  but  changed,  fashioned  anew,  born  again.  And  because 
generation  supposeth  a  previous  disposition  in  the  matter,  not  only  is 
it  called  '  regeneration/  but  the  term  '  resurrection'  is  used,  in  which 
the  matter  is  wholly  unprepared.  But  yet  because  still  here  is  matter 
to  work  upon,  therefore  it  is  called  creation,  which  was  a  making 
all  things  out  of  nothing.  God  works  faith  where  there  is  no  faith, 
and  repentance  where  was  no  repentance ;  '  and  calleth  the  things  that 
are  not  as  though  they  were.'  But  now  because  sin  makes  us  worse 
than  nothing,  and  as  in  creation,  as  there  was  nothing  to  help,  so 
there  was  nothing  to  resist  and  hinder,  therefore  it  is  expressed  by 
victory  ;  implying  the  opposition  of  God's  work,  and  the  resistance 
that  there  is  in  the  heart  of  man  till  it  be  overpowered  by  grace. 

2.  The  next  proof  is  from  those  assertions  whereby  all  power  is 
denied  to  man  to  convert  himself  to  God,  or  to  do  anything  that  is 
spiritually  good.  As  when  it  is  said  he  cannot  know,  1  Cor.  ii.  14  ; 
he  cannot  believe,  John  vi.  44 ;  he  cannot  obey,  Rom.  viii.  7.  Nay, 
to  instance  in  single  acts  :  he  cannot  think  a  good  thought  of  himself, 
2  Cor.  iii.  5  ;  he  cannot  speak  a  good  word :  '  How  can  ye,  being  evil, 
speak  good  things?'  Mat.  xii.  34.  He  cannot  do  anything,  John 
xv.  5.  He  doth  not  say,  nihil  magnum,  but  nihil ;  not  '  no  great 
thing/  but  '  Without  me  ye  can  do  nothing'  Well,  then,  when  man 
can  neither  know,  nor  believe,  nor  obey,  nor  think,  nor  speak,  nor  do 
anything  without  grace,  surely  man  is  '  without  strength/  wholly 
impotent  and  unable  to  turn  himself  to  God. 

Obj.  1.  But  here  is  an  objection :  If  it  be  so,  how  can  these  things 
stand  with  the  mercy  of  God,  as  the  Creator  of  mankind,  to  require 
the  debt  of  him  that  is  not  able  to  pay  ?  with  the  justice  of  God,  as 
the  judge  of  the  world,  to  punish  him  with  eternal  death  for  the 
neglect  of  that  which  he  could  not  perform  ?  or  with  the  wisdom  of 
the  supreme  lawgiver,  to  exhort  him  by  promises  who  hath  no  power 
to  do  what  he  is  exhorted  unto  ? 

Ans.  1.  I  answer  to  the  first — God  doth  not  lose  his  right,  though 
man  hath  lost  his  power ;  their  impotency  doth  not  dissolve  their 
obligation ;  a  drunken  servant  is  a  servant,  and  it  is  against  all  reason 


ROM.  V.  G.J  OUT  OF  HIS  MISERY.  481 

that  the  master  should  lose  his  right  to  command  by  the  servant's 
default.  A  prodigal  debtor,  that  hath  nothing  to  pay,  yet  is  liable  to 
be  sued  for  the  debt  without  any  injustice.  God  contracted  with  us 
in  Adam ;  and  that  obedience  which  he  requireth  is  not  only  due  by 
covenant,  but  by  law ;  not  only  by  positive  law  and  contract,  but  by 
immutable  right.  It  is  harsh,  men  think,  to  suffer  for  Adam's  fault, 
to  which  they  were  not  conscious  and  actually  consenting ;  but  every 
man  will  find  an  Adam  in  his  own  heart :  the  old  man  is  there,  wast 
ing  away  the  few  remains  of  natural  light  and  strength.  And  shall  not 
God  challenge  the  debt  of  obedience  from  a  debtor  that  is  both  proud 
and  prodigal  ?  We  are  proud  ;  for  when  we  are  miserable,  we  think 
ourselves  happy  ;  and  when  we  are  poor,  we  think  ourselves  rich ;  and 
when  we  are  blind,  we  conceit  ourselves  very  seeing ;  and  when  we 
are  naked,  we  think  ourselves  well  clad,  Eev.  iii.  17.  And  therefore 
God  may  admonish  us  of  our  duty,  and  demand  his  right ;  if  for  no 
other  reason  but  to  show  us  our  impotency,  and  that  we  may  not 
pretend  that  we  were  not  called  upon  for  what  we  owe.  And  as  man 
is  proud,  so  he  is  prodigal.  We  spend  what  is  left,  and  throw  away 
those  relics  of  conscience  and  moral  inclinations  which  escaped  out 
of  the  ruins  of  the  fall. 

Ans.  2.  As  to  the  second,  how  God  can  with  justice  punish  him  for 
the  neglect  of  what  he  could  not  do,  I  answer — Our  natural  impotency 
is  voluntary.  We  must  not  consider  man  only  as  impotent  to  good,  but 
as  delighting  in  evil,  and  loving  it  with  all  his  heart.  As  man  can 
not,  so  he  will  not,  come  to  God,  John  v.  40.  Our  impotency  lies  in 
our  obstinacy,  and  so  man  is  left  without  excuse.  We  refuse  the 
grace  that  is  offered  to  us,  and  by  continuing  in  sin,  increase  our 
bondage,  our  inveterate  customs  turning  to  another  nature. 

Ans.  3.  As  to  the  last,  how  God  can  exhort  and  persuade  us,  for  answer, 
suppose  we  should  say — This  is  only  for  the  elect's  sake,  who  certainly 
'are  the  called  according  to  purpose/  Rom.  viii.  28  ;  whereas  others 
are  called  obiter,  '  by  the  by,' and  as  they  live  intermingled  with  them. 
If  the  elect  did  dwell  alone,  and  were  a  distinct  community  by  them 
selves,  the  objection  were  plausible ;  but  they  are  hidden  amongst 
others,  and  therefore  the  reprobate  have  the  like  favour  in  the  external 
means  with  them.  The  world  standeth  for  the  elect's  sake,  yet  the 
sun  doth  not  shine  upon  them  alone,  nor  the  showers  fall  upon  their 
fields  alone.  Or  let  me  illustrate  it  thus :  The  sun  shineth,  though 
blind  men  see  it  not ;  the  rain  falls  upon  the  rocks  and  mountains,  as 
well  as  the  fruitful  valleys :  so  are  exhortations  of  duty  promiscuously 
tendered  to  good  and  bad.  This  might  be  answer  enough  ;  but  that 
which  I  rather  say  is,  that  these  exhortations  have  their  use  ;  for  they 
carry  their  own  blessing  with  them,  to  them  to  whom  God  means 
them  for  good.  The  word  has  a  ministerial  subserviency  to  the  power 
of  God ;  as  when  Christ  said,  '  Lazarus,  come  forth,'  it  raised  him. 
out  of  his  grave.  As  for  others  that  are  not  converted  by  them,  it  is 
for  their  conviction,  and  to  bridle  their  fierceness,  and  a  means  to 
civilise  them,  and  keep  them  from  growing  worse,  whereby  many 
temporal  blessings  do  accrue  to  them  ;  as  Pagan  Rome  flourished  in 
all  manner  of  virtue  and  success  as  long  as  moral  precepts  were  in 
force.  But  of  this  more  in  the  next  objection. 

VOL.  v.  2  H 


482  MAN'S  IMPOTENCY  TO  HELP  HIMSELF          [ROM.  V.  6. 

Ob].  2.  If  man  be  so  altogether  without  strength,  why  do  ye  press 
him  to  the  use  of  means  ? 

Ans.  I  answer — Though  man  cannot  change  himself,  yet  he  is  to 
use  the  means ;  and  that  for  several  reasons  : — 

1.  That  we  may  practically  see  our  own  weakness.     Men  think  the 
work  of  grace  is  easy,  till  they  put  themselves  upon  a  trial :  the  lame 
ness  of  the  arm  is  found  in  exercise  :  *  Apply  thy  heart  to  understand 
ing,'  then  *  cry  for  knowledge/  Prov.  ii.  2,  3.     Whosoever  sets  himself 
in  good  earnest  to  get  any  grace,  will  be  forced  to  cry  for  it  before  he 
hath  done.     We  never  seek  strength  at  God's  hands  in  so  feeling  a 
manner,  till  our  experience  convince  us  of  our  weakness.     When  a 
man  goes  to  lift  up  a  piece  of  timber  heavy  above  his  strength,  he  is 
forced  to  call  in  help. 

2.  The  use  of  the  means  we  owe  to  God,  as  well  as  the  change  of 
the  heart.     We  lie  under  a  moral  obligation  to  use  them.     God,  that 
hath  required  faith  and  conversion,  hath  required  prayer,  hearing, 
reading,  meditating ;  and  we  are  bound  to  obey,  though  we  know  not 
what  good  will  come  of  it :  as  Abraham  obeyed  God,  '  not  knowing 
whither  he  went,'  Heb.  xi.  8  ;  and  Peter,  when  there  was  little  hope, 
saith,  '  Howbeit,  at  thy  command,'  &c.,  Luke  v.  5.      Our  great  rule  is, 
we  are  to  do  what  he  comrnandeth,  and  let  God  do  what  he  will. 

3.  To  lessen  our  guilt.     For  when  men  do  not  use  the  means,  they 
have  no  excuse :  it  is  plain  laziness  and  want  of  will,  not  want  of 
power,  when  we  will  not  so  much  as  try  to  come  out  of  our  condi 
tion  ;  we  love  our  bondage,  and  shut  the  door  upon  ourselves ;  or,  as 
that  phrase,  'judge  ourselves  unworthy  of  eternal  life,'  Acts  xiii.  46  ; 
pass  sentence  upon  our  own  souls.     It  is  a  sign  we  care  not  whether 
God  show  us  mercy,  yea,  or  no  ;  for  you  will  not  so  much  as  bestow 
a  thought  upon  it ;  you  come  under  the  censure  of  wicked  and  slothful 
servants,  Mat.  xxv.  26. 

4.  There  is  encouragement  in  the  use  of  means  many  ways. 

[1.]  If  we  do  not  something,  we  shall  grow  worse.  Standing  pools 
are  apt  to  putrefy.  Man  is  of  an  active  nature,  either  growing  better 
or  worse :  when  we  do  not  improve  nature,  we  deprave  it :  '  They 
corrupt  themselves  in  what  they  know  naturally,'  Jude  10.  Volun 
tary  neglects  draw  on  penal  hardness ;  and  so  your  impotency  is  in 
creased.  There  is  this  benefit  of  using  means — it  prevents  much  sin 
and  hardness  of  heart :  it  is  like  the  embalming  of  a  dead  body ;  it 
keeps  it  from  stinking,  though  it  does  not  restore  life. 

[2.]  Without  the  use  of  means  they  can  never  hope  for  anything: 
'  How  shall  they  believe  without  a  preacher  ?'  Rom.  x.  14.  If  ever  I 
meet  with  God,  with  Christ,  it  must  be  in  this  way  ;  it  is  good  to  lie 
at  the  pool,  as  the  poor  man  did  who  was  unable  to  get  in  when  the 
angel  stirred  the  waters,  John  v.  3-5.  Marriage  is  instituted  for  the 
propagation  of  mankind,  yet  the  soul  is  of  God  only.  No  man  ab- 
staineth  from  marriage  because  he  cannot  beget  a  reasonable  soul. 
So  grace  is  of  God ;  but  hearing,  reading,  praying,  are  the  instituted 
means  ;  and  we  must  not  abstain  from  these  means  because  grace  is 
not  of  ourselves,  but  God. 

[3.]  It  may  be  God  will  meet  with  us.  It  is  the  ordinary  practice 
of  his  free  grace  so  to  do ;  and  it  is  good  to  make  trial  upon  a  com- 


BOM.  V.  6.]  OUT  OF  HIS  MISERY.  483 

mon  hope  :  c  Pray  God,  if  perhaps  the  thought  of  thine  heart  may  be 
forgiven  thee/  Acts  viii.  22.  There  is  a  great  uncertainty,  yet  pray ;  it 
is  God's  usual  way  to  meet  with  them  that  seek  him :  '  I  say  unto 
you,  Though  he  will  not  rise  and  give  him  because  he  is  his  friend, 
yet  because  of  his  importunity  he  will  rise  and  give  him  as  many 
as  he  needeth,3  Luke  xi.  8  :  '  for  his  importunity's  sake/  Bia  ryv 
avafoeiav,  for  his  impudence/ 1  God  is  not  engaged ;  but  who  knows 
what  importunity  may  do  ?  He  may,  and  he  may  not,  give  grace ; 
but  usually  he  doth.  It  is  God's  usual  way  to  bless  man's  industry ; 
arid  yet  all  they  that  labour  have  not  an  absolute  certainty  of  success. 
Who  would  forbear  ploughing,  because  in  one  year  of  ten  there  may 
happen  a  dearth  or  a  lean  harvest  ?  Act  ;  God  may  come  in  (for 
usually  he  doth)  with  his  influence  and  blessing. 

Let  me  now  give  you  some  reasons  why  God  permits  this  weakness 
and  want  of  strength  to  lie  upon  the  fallen  creature. 

1.  To  exalt  the  freeness  and  power  of  his  grace.      First,  The 
freeness  of  his  grace  ;  for  God  hath  shut  up  all  under  the  curse,  that 
there  may  be  no  way  of  escape  but  by  his  mercy  ;  their  eternal  ruin 
and  damnation  is  else  certain  and  inevitable :  '  God  hath  concluded 
them  all  under  unblief,  that  he  might  have  mercy  upon  all,'  Bom.  xi.  32. 
Zwe/cXeia-e,  that  is  the  word  :  the  state  of  unbelief  is  there  compared 
to  a  prison,  made  sure  and  fast  with  iron  bars  and  bolts ;  and  by 
God's  permission  man  hath  '  shut  up'  himself  in  such  a  prison  that 
mercy  alone  might  open  the  door  to  him.     Jew  and  Gentile  lie  fast 
bound  with  a  chain  that  can  be  loosened  by  no  hand  but  God's.     So, 
Gal.  iii.  22 :  '  The  scripture  hath  concluded  all  under  sin,  that  the 
promise  by  faith  of  Jesus  Christ  might  be  given  to  them  that  believe  :' 
it  is  the  same  word  and  notion :  we  may  mourn  and  sigh  through  the 
grates  of   the  flaming  prison,  but  can  never  get  out  till  God  look 
upon  us  in  mercy  through  Christ.     And  so  also  the  power  of  his 
grace  in  rescuing  us  out  of  this  misery  :  it  is  a  mighty  power  that 
works  in  them  that  believe,  Eph.  i.  19.     When  we  consider  it,  we 
may  wonder  at  it  that  ever  such  a  change  should  be  wrought  in  us 
that  are  so  carnal,  so  obstinate  :  '  Who  hath  called  us  out  of  darkness 
into  his  marvellous  light,'  1  Peter  ii.  9.     It  is  indeed  marvellous  that 
ever  we  should  get  out  of  the  prison  of  sin ;  more  miraculous  than 
Peter's  getting  out  of  prison,  having  so  many  chains,  and  doors,  and 
keepers  upon  him,  Acts  xii. 

2.  To  humble  the  creature  thoroughly  by  a  sense  of  his  own  guilt, 
un worthiness,  and  nothingness.     In  our  natural  state  we  are  '  ungodly' 
and  '  without  strength.'     Why  has  God  permitted  it  ?     '  That  every 
mouth  may  be  stopped,  and  all  the  world  may  become  guilty  before 
God,'  vTToSi/cos  TW  @ew,  Bom.  iii.  19,  liable  to  the  process  of  his  re 
venging  justice  ;  and  so  to  humble  us  for  our  inability  and  obstinacy, 
that  we  may  go  complainirigly  to  God,  saying, '  Lord,  I  am  as  a  bullock 
unaccustomed  to  the  yoke/  Jer.  xxxi.  18.     Whosoever  hath  passed  this 
trial,  doth  sensibly  find  it. 

Use  of  all. 

1.    To  the  unconverted, — to  be   sensible  of  their  condition,  and 
mourn  over  it  to  God.   Acknowledge  the  debt ;  confess  your  iinpotency ; 

1  And  so  fitly  expressing  our  restlessness  in  the  use  of  means. 


484  MAN'S  IMPOTENCY  TO  HELP  HIMSELF,  ETC.      [RoM.  V.  6. 

beg  pardon  and  grace  ;  and,  in  a  humble  sense  of  your  misery,  endea 
vour  earnestly  to  come  out  of  it.  By  such  doctrines  as  these  men  are 
either  *  cut  at  heart/  Acts  vii.  54,  or  '  pricked  at  heart/  Acts  ii.  37, 
which  is  the  far  more  kindly  work.  Some  men's  hearts  and  lusts  are 
exasperated  ;  and  they  rage  and  storm  when  they  are  warned  of  their 
danger  by  a  closer  application.  Oh  I  it  is  better  to  bemoan  yourselves, 
than  fret  against  the  Lord,  and  yield  to  a  sottish  despair.  There  is 
some  hope  when  conviction  ends  in  groaning  rather  than  murmuring ; 
and  you  do  not  fret  against  the  Lord's  sovereignty,  but  complain  to 
him  of  the  naughtiness  of  your  hearts,  begging  his  grace  for  Christ's 
sake.  Therefore  go  and  lie  at  his  feet,  and  say,  Lord,  I  have  a  blind 
mind,  a  froward  heart ;  none  more.  I  shall  never  of  myself  fly  the 
evil  forbidden,  perform  the  good  commanded,  renounce  these  bewitch 
ing  lusts,  take  up  such  a  course  of  service  to  thy  blessed  majesty.  Oh ! 
take  away  this  stony,  untractable  heart  1  &c.  You  are  in  prison,  but 
you  are  '  prisoners  of  hope/  if  you  do  so. 

2.  To  press  the  converted  to  thankfulness.     We  were  once  in  such 
a  pitiful  case,  till  God  plucked  us  as  brands  out  of  the  burning ;  we 
were  utterly  miserable  and  destitute  of  all  good.     Oh !  blessed  be  God, 
that  opened  the  prison-door,  and  proclaimed  deliverance  by  Christ  to 
poor  captives ;  and  not  only  proclaimed  it,  but  wrought  it  for  us : 
none  but  an  Almighty  arm  could  loosen  the  bolts,  and  shoot  back  the 
many  locks  that  were  upon  us.      Peter,  when  the  angel  made  his 
chains  fall  off,  '  considered'  the  matter,  Acts  xii.  12,  and  went  to  give 
thanks  among  the  saints.     Oh !  when  there  were  so  many  doors  and 
bolts  upon  you,  such  difficulties  and  disadvantages  in  the  way  of  your 
conversion,  consider  it,  and  bless  God  for  your  escape :    '  Blessed  be 
the  Lord,  that  gave  me  counsel  in  my  reins/  Ps.  xvi.  7. 

3.  Let  us  compassionate  others  that  are  in  this  estate.     Poor  souls  ! 
in  what  a  sad  condition  are  they  !     We  have  not  usually  such  a  deep 
sense  of  their  misery  as  we  should  have.     Israel  was  to  pity  strangers, 
because  they  were  once  strangers  in  the  land  of  Egypt :  we  ourselves 
have  been  in  the  house  of  bondage.    Oh !  pity  poor  captive  souls.    Espe 
cially  doth  this  concern  the  ministry  ;  they  that  do  induere  personam 
Christi,  that  '  stand  in  the  stead  of  Christ/  should  induere  viscera 
Christi,  'put  on  the   bowels   of  Christ:'    'God  is  my  record  how 
greatly  I  long  after  you  all  in  the  bowels  of  Christ  Jesus/  Phil.  i.  8. 
When  we  were  '  ungodly/  and  '  without  strength,  Christ  died  for' 
sinners  ;  and  wilt  not  thou  labour  for  them,  and  employ  thy  talent 
to  edification  ?     Oh !  if  we  had  more  weighty  thoughts  about  the  worth 
and  danger  of  souls,  we  would  not  do  the  Lord's  work  so  sleepily  as 
usually  we  do  ;  but  as  '  co-workers  with  God/  we  would  beseech  you 
with  all  earnestness  '  not  to  receive  the  grace  of  God  in  vain/  2  Cor. 
vi.  1.   Every  advantage  should  be  taken  hold  of:  as  a  sinking,  perish 
ing  man,  if  it  be  but  a  bough  in  the  waters,  catcheth  at  it,  so  should 
we  press  you  to  improve  all  closer  applications  and  ministerial  helps, 
and  that  with  compassion  and  tenderness,  as  having  ourselves  been 
acquainted  with  the  heart  of  a  poor,  impotent,  captive  sinner. 


THE  SCRIPTURE  SUFFICIENT  WITHOUT 
UNWRITTEN  TRADITIONS. 


THE  SCRIPTURE  SUFFICIENT  WITHOUT 
UNWRITTEN  TRADITIONS. 


PROPOSITION. — THE  SCRIPTURE  IS  A  SUFFICIENT  RULE  OF  CHRISTIAN 
FAITH,  OR  A  RECORD  OF  ALL  NECESSARY  CHRISTIAN  DOCTRINES, 
WITHOUT  ANY  SUPPLEMENT  OF  UNWRITTEN  TRADITIONS,  AS  CON 
TAINING  ANY  NECESSARY  MATTER  OF  FAITH,  AND  IS  THUS  FAR  SUF 
FICIENT  FOR  THE  DECISION  OF  ALL  CONTROVERSIES. 

Therefore,  brethren,  stand  fast,  and  hold  the  traditions  which  ye  have 
been  taught,  whether  by  word  or  our  epistle. — 2  THES.  II.  15. 

THE  apostle,  after  he  had  comforted  the  Thessalonians,  he  exhorteth 
them  to  constancy  in  the  truth,  whatever  temptations  they  had  to  the 
contrary.  The  comforts  he  propoundeth  to  them  were  taken — (1.) 
From  their  election,  ver.  13 ;  (2.)  From  their  vocation,  ver.  14.  His 
exhortation  is  to  perseverance,  therefore,  brethren,  &c. 
In  the  words  observe : — 

1.  The  illative  particle  therefore,  because  God  hath  chosen  you  and 
called  you,  and  given  you  such  advantages  against  error  and  seduc 
tion. 

2.  The  duty  inferred,  a-r^Kere,  standfast;  it  is  a  military  word;  you 
have  the  same  in  other  places:  1  Cor.  xvi.  13,  'Watch  ye,  stand  ye 
fast,'  &c  ;  Eph.  vi.  14,  '  Stand  therefore,  having  your  loins  girt  about 
with  truth/     The  word  intimateth  perseverance. 

3.  The  means  of  perseverance,  hold  the  traditions  which  ye  have 
been  taught,  whether  by  word  or  our  epistle. 

Where  observe :—(!.)  The  act;  (2.)  The  object. 

[1.]  The  act,  Kparelre,  hold  with  strong  hand  ;  the  word  implieth 
a  forcible,  holding  against  assaults,  whether  of  error  or  persecution. 
The  Thessalonians  were  assaulted  in  both  kinds  ;  the  heathens  perse 
cuted  them,  and  some  were  gone  abroad  that  began  the  mystery  of 
iniquity,  and  were  ready  to  pervert  them. 

[2.]  The  object;  which  is  propounded — (1.)  By  a  common  and 
general  term,  the  traditions  which  ye  have  been  taught.  (2.)  By  a 
distribution,  whether  by  word  or  our  epistle. 


488  THE  SCRIPTURE  SUFFICIENT  [2  THES.  II.  15. 

First,  The  common  and  general  term,  the  traditions  which  ye 
have  been  taught.  There  are  two  sorts  of  traditions — human  and 
divine. 

1.  Human  traditions  are  certain  external  observances  instituted  by 
men,  and  delivered  from  hand  to  hand,  from  progenitors  to  their  pos 
terity  ;  these  may  be  either  beside  or  contrary  to  the  word  of  God. 
(1.)  Beside  the  word  ;  as  the  institutions  of  the  family  of  the  Kech- 
abites,  in  the  observance  of  which,  from  father  to  son,  they  were  so 
exact  and  punctual  that  God  produceth  their  example  to  shame  the 
disobedience  of  his  people:    Jer.  xxxv.  6,  7,  '  Jonadab,  the  son  of 
Rechab,  our  father,  commanded  us,  saying,  Ye  shall  drink  no  wine, 
nor  build  houses,  nor  plant  vineyards,'  &c.     (2.)  Contrary  to  the  word 
of  God  ;  such  as  were  those  of  the  Pharisees,  Mat.  xv.  2,  '  Why  trans 
gress  ye  the  commandment  of  God  by  your  tradition  ? '      Human 
inventions   in    religion  are  contrary  to,  and   destructive  of,  divine 
laws. 

2.  Traditions  divine  are  either  heavenly  doctrines  revealed  by  God, 
or  institutions  and  ordinances  appointed  by  him  for  the  use  of  the 
church.     These  are  the  rule  and  ground  of  our  faith,  worship,  and 
obedience.     The  whole  doctrine  of  the  gospel  is  a  tradition  delivered 
and  conveyed  to  us  by  fit  messengers,  such  as  the  apostles  were :  1 
Cor.  xi.  2,  '  Now  I  praise  you,  brethren,  that  ye  remember  me  in  all 
things,  and  keep  the  ordinances,'  marg. — '  traditions,  as  I  delivered 
them  to  you/     So  that  holding  the  traditions  is  nothing  else  but  per 
severance  in  apostolical  doctrine. 

Second,  Distribution  ;  that  no  cheat  might  be  put  upon  them  under 
any  pretence,  therefore  he  saith,  whether  by  ivord  or  our  epistle; 
that  is,  by  word  of  mouth  when  present,  or  by  epistle  when  absent ; 
and  he  saith  not  epistles,  but  epistle,  as  alluding  to  the  former  wrote 
unto  them.  They  were  bound  to  yield  to  both  alike  credence  and 
obedience,  for,  whether  in  speaking  or  writing,  the  apostolical  autho 
rity  was  the  same.  To  improve  this  verse  for  your  benefit,  I  shall 
lay  down  several  propositions. 

Prop.  1.  That  whatever  assurance  we  have  of  God's  preserving  us 
in  the  truth,  yet  we  are  bound  to  use  diligence  and  caution ;  for  the 
apostle  had  said  that  God  had  chosen  and  called  them  to  the  belief  of 
the  truth,  and  yet  saith,  therefore,  brethren,  standfast.  First,  reason 
will  tell  us — (1.)  That  when  we  intend  an  end  we  must  use  the  means, 
otherwise  the  bare  intention  and  desire  would  suffice,  and  to  the  ac 
complishing  of  any  effect  we  need  no  more  than  to  will  it ;  and  then 
the  sluggard  would  be  the  wisest  man  in  the  world,  who  is  full  of 
wishings  and  wouldings,  though  his  hands  refuse  to  labour  ;  but 
common  experience  showeth  that  the  end  cannot  be  obtained  without 
a  diligent  use  of  the  means  :  Prov.  xiii.  4,  '  The  soul  of  the  sluggard 
desireth  and  hath  nothing,  but  the  soul  of  the  diligent  shall  be  made 
fat ; '  that  is,  rewarded  with  the  intended  benefit.  (2.)  The  business 
in  hand  is,  whether  God's  election,  calling,  or  promise  doth  so  secure 
the  end  to  us,  as  that  \ve  need  not  be  so  careful  in  the  diligent  use  of 
means.  Such  a  notion  or  conceit  there  may  be  in  the  hearts  of  men, 
therefore  let  us  attack  it  a  little  by  these  considerations. 

1.  God's  decree  is  both  of  ends  and  means,  for  all  his  purposes 


2  THES.  II.  15.]      WITHOUT  UNWRITTEN  TRADITIONS.  489 

are  executed  by  fit  means.  He  that  hath  chosen  us  to  salvation 
bringeth  it  about  by  the  belief  of  the  truth  and  sanctification  of  the 
Spirit,  2  Thes.  ii.  13  ;  and  without  faith  and  holiness  no  man  shall  see 
God  and  escape  condemnation.  God  had  assured  Paul,  that  '  there 
should  be  no  loss  of  any  man's  life  among  them,  except  of  the  ship/ 
Acts  xxyii.  22;  and  yet  afterward,  ver.  31,  Paul  telleth  them,  '  Except 
these  abide  in  the  ship,  ye  cannot  be  saved.'  How  could  that  assurance 
given  to  Paul  from  God,  and  Paul's  caution  to  the  mariners,  stand  toge 
ther  ?  Doth  the  purpose  of  God  depend  upon  the  uncertain  will  and 
actions  of  men  ?  I  answer — Not  as  a  cause,  from  whence  it  receiveth 
its  force  and  strength,  but  as  a  means,  appointed  also  by  God,  to  the 
execution  of  his  decree,  for,  by  the  same  decree,  God  appointeth  the 
event  what  he  will  do,  and  the  means  by  which  he  will  have  it  done ; 
and  the  Lord  revealing  by  his  word  the  conjunction  of  ends  and 
means,  there  is  a  necessity  of  duty  lying  upon  man  to  use  these  means, 
and  not  to  expect  the  end  without  them.  God  intended  to  save  all  in 
the  ship,  and  yet  the  mariners  must  abide  in  the  ship  ;  therefore,  what 
God  hath  joined  together  let  no  man  separate.  If  we  separate  these 
things  God  doth  not  change  his  counsel,  but  we  pervert  his  order  to 
our  own  destruction. 

2.  God,  that  hath  bidden  us  to  believe  his  promises,  hath  forbidden 
us  to  tempt  his  providence,  Mat.  iv.  7.     Now  we  tempt  God  when 
we  desire  him  to  give  an  extraordinary  proof  of  his  care  over  us,  when 
ordinary  means  will  serve  the  turn  or  be  useful  to  us. 

3.  Though  the  means  seem  to  have  no  connection  with  the  end, 
yet,  if  God  hath  enjoined  them  for  that  end,  we  must  use  them.     As 
in  the  instance  of   Namaan,  God  was  resolved  to   cure  him ;  but 
Narnaan  must  take  his  prescribed  way,  though  against  his  own  fancy 
and  conceit :  2  Kings  v.  10,  '  Wash  in  Jordan  seven  times,  and  thy 
flesh  shall  come  again  unto  thee,  and  thou  shalt  be  clean/     Com 
pare  ver.  13,  '  If  the  prophet  had  bidden  thee  to  do  some  great  thing/ 
&c.     So  John  xiii.  6,  7,  Peter  must  submit  to  be  washed,  though  he 
could  not  see  the  benefit  of  it.     So  John  ix.  6,  7,  the  blind  man  must 
submit  to  have  his  eyes  anointed  with  clay,  and  wash  in  the  pool  of 
Siloam ;  though  the  clay  seemed  to  put  out  his  eyes  rather  than  cure 
them,  and  the  pool  could  not  wash  away  his  blindness :  but  means 
appointed  by  God  must  be  used,  whatever  improbabilities  are  appre 
hended  by  us. 

4.  That  when  God's  will   is   expressly  declared   concerning   the 
event,  yet  he  will  have  the  means  used  ;  as,  for  instance,  2  Kings  xx. 
5-7,  God  was  absolutely  resolved  to  add  fifteen  years  more  to  Heze- 
kiah's  life,  yet  he  must  take  a  '  lump  of  figs  and  lay  it  on  the  boil ;' 
which  plainly  showeth  that  no  promise  on  God's  part,  nor  assurance 
on  ours,  hindereth  the  use  of  means ;  God  will  work  by  them,  not  with 
out  them. 

5.  In  spiritual  things  assurance  of  the  event  is  an  encouragement 
to  industry,  not  a  pretence  to  sloth :  1  John  ii.  27,  28,  '  Ye  shall 
abide  in  him  ;  and  now,  little  children,  abide  in  him.'     The  promise 
of  perseverance  doth  encourage  us  to  use  endeavours,  that  we  may  per 
severe,  and  quicken  diligence,  rather  than  nourish  security,  or  open  a 
gap  to  carnal  liberty  :  1  Cor.  ix.  26,  '  I  run,  not  as  one  that  is  uncer- 


490  THE  SCRIPTURE  SUFFICIENT  [2  THES.  II.  15. 

tain ; '  we  are  the  more  earnest,  because  we  are  assured  the  means 
shall  not  be  ineffectual. 

Prop.  2.  Our  duty  is  to  stand  fast  in  the  faith  of  Christ  and  profes 
sion  of  godliness,  whatever  temptations  we  have  to  the  contrary. 
Standfast  being  a  military  word,  it  alludeth  to  a  soldier's  keeping 
his  ground,  and  is  opposed  to  two  things  : — (1.)  A  cowardly  flight ; 
(2.)  A  treacherous  revolt, 

1.  A  cowardly  flight  implieth  our  being  overcome  in  the  evil  day  by 
the  many  afflictions  that  befall  us  for  the  truth's  sake :  Eph.  vi.  13, 
1  Wherefore   take  to  you  the  whole  armour  of  God,  that  you  may 
be  able   to  withstand  in   the  evil   day,  that  after  you   have   done 
all  things  ye  may  stand.'     Their  temptation  was  the  many  troubles 
and  persecutions  that  befell  them,  called  there  the  evil  day.     Their 
defence  lay  in  the  whole  armour  of  God,  which  is  there  made  of  six 
pieces — the  girdle  of  truth  or  sincerity,  which  is  a  strength  to  us  as  a 
girdle  to  the  loins ;  the  breastplate  of  righteousness,  or  a  holy  incli 
nation  and  desire  to  perform  our  duty  to  God  in  all  things  ;  and  the 
shield  of  faith,  or  a  steadfast  adhering  to  the  truths  of  the  gospel, 
whether  delivered  in  a  way  of  command,  promise,  or  threatening ;  the 
helmet  of  hope,  or  a  certain  and  desirous  expectation  of  the  promised 
glory  ;  the  shoe  of  the  preparation  of  the  gospel  of  peace,  which  is  a 
readiness  to  endure  all  encounters  for  Christ's  sake,  who  hath  made 
our  peace  with  God ;  and  the  sword  of  the  Spirit,  which  is  the  word  of 
God.     Now,  if  we  take  this  armour  and  use  it  in  our  conflicts,  what 
doth  it  serve  for  ?     To  withstand  and  stand  ;  the  first  is  the  act  of  a 
soldier,  the  second  is  the  posture  of  a  conqueror  ;  here  is  withstanding 
till  the  field  be  won,  and  then  standing  when  the  day  of  evil  is  over. 
Here  we  make  our  way  to  heaven  by  conflict  and  conquest,  and  here 
after  we  triumph. 

2.  A  treacherous  revolt,  or  yielding  to  the  enemy  by  complying 
with  those  things  which  are  against  the  interests  of  Christ  and  his 
kingdom  for  advantage  sake :  2  Tim.  iv.  10,  '  Demas  hath  forsaken 
us,  and  loved  the  present  world.'     Backsliders  in  heart  are  the  worst 
sort  of  apostates,  such  as  lose  their  affection  to  God,  and  delight  in 
his  ways,  and  esteem  of  his  glorious  recompenses,  for  a  little  pleasure, 
profit,  or  pomp  of   living ;    '  sell  the  birthright  for  one   morsel  of 
meat,'  Heb.  xii.  15,  16.     Some  fail  in  their  understandings,  but  most 
miscarry  by  the  perverse  inclination  of  their  wills  ;  they  are  carnal, 
worldly  hypocrites  that  never  thoroughly  mortified  the  fleshly  mind ; 
prize  things  as  they  are  commodious  to  the  flesh,  and  will  save  them 
from  sufferings.     The  bias  of  such  men's  hearts  doth  easily  prevail 
against  the  light  of  their  understandings. 

Prop.  3.  The  means  of  standing  fast  is  by  holding  the  traditions 
which  were  taught  by  the  holy  apostles.  Here  I  will  prove : — (1.) 
That  the  doctrine  of  Christianity  taught  by  the  apostles  is  a  tradition. 
(2.)  That  holding  this  tradition  by  strong  hand  when  others  would 
wrest  it  from  us  is  the  means  of.  our  perseverance. 

1.  That  the  doctrine  of  Christianity  is  a  tradition.  I  prove  it  by 
two  arguments. 

[1.]  Matters  not  evident  by  the  light  of  nature,  nor  immediately 
revealed  to  us  by  God,  must  be  either  an  invention  or  a  tra- 


2  THES.  11. 15.J    WITHOUT  UNWRITTEN  TRADITIONS.  491 

dition.  An  invention  is  something  in  religion  not  evident  by 
natural  light  nor  agreeable  to  sound  reason,  but  is  some  cunningly 
devised  fable,  invented  by  one  or  more,  and  obtruded  by  various  arti 
fices  upon  the  belief  of  the  world.  Inventions  in  this  kind  were  man's 
disease,  not  his  remedy  :  Eccles.  vii.  29,  *  God  made  man  upright,  but 
they  sought  out  many  inventions.'  As  when  the  philosophers  sat 
abrood  upon  religion,  a  goodly  chimera  it  was  they  hatched  and 
brought  forth  :  Rom.  i.  21,  22,  'They  became  vain  in  their  imagina 
tions,  and  their  foolish  heart  was  darkened,  and  professing  themselves 
to  be  wise,  they  became  fools.'  These  inventions  little  became  the 
nature  of  God  ;  nor  were  they  profitable  to  man,  for  still  the  great 
sore  of  nature  was  unhealed,  which  is  a  fear  of  death,  and  the  right 
eous  wrath  of  God,  Eom.  i.  32,  so  that  neither  man's  comfort  nor 
duty  was  well  provided  for.  Surely  the.  gospel  is  none  of  this  sort ; 
not  an  invention  of  man,  but  a  revelation  of  God ;  and  a  revelation 
not  made  to  us  in  person,  but  brought  out  of  the  bosom  of  God  by 
Jesus  Christ,  and  by  him  manifested  to  chosen  witnesses  who  might 
publish  this  mystery  and  secret  to  others.  Well,  then,  since  the 
gospel  is  not  an  invention  it  is  a  tradition,  or  a  delivery  of  the  truth 
upon  the  testimony  of  one  that  came  from  God  to  instruct  the  world, 
or  reduce  it  to  him ;  not  an  invention  of  man,  but  a  secret  brought 
out  of  the  bosom  of  God  by  our  Lord  Jesus  Christ.  Therefore  it  is 
said,  Heb.  ii.  3,  4,  '  How  shall  we  escape  if  we  neglect  so  great  salva 
tion  ;  first  spoken  by  the  Lord  himself,  and  then  confirmed  to  us  by 
them  that  heard  him,  the  Lord  bearing  them  witness  ?  '  &c.  Christ 
delivered  it  to  the  apostles,  and  the  apostles  delivered  it  to  others  :  2 
Tim.  ii.  2,  '  Those  things  which  thou  hast  heard  from  me  among 
many  witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be 
able  to  teach  others  also.'  The  apostles  received  the  gospel  from, 
Christ,  and  the  churches  and  ministers  from  the  apostles,  and  then 
delivered  it  down  to  others,  until  it  came  to  us  ;  which  is  the  means  of 
our  believing  the  truth,  and  confessing  the  name  of  Christ.  This 
testimony,  delivered  and  conveyed  to  us  by  the  most  credible  means, 
and  which  we  have  no  reason  to  doubt  of,  is  as  binding  as  if  we  had 
heard  Christ  and  his  apostles  in  person ;  for  we  have  their  word  in 
writing  ;  though  we  did  not  hear  them  preach  and  publish  it  with  the 
lively  voice,  their  authority  is  the  same  delivered  either  way.  And 
that  these  are  their  writings  appeareth  by  the  constant  tradition  of  the 
church,  and  the  acknowledgment  of  friends  and  enemies,  who  still 
appeal  to  them  as  a  public  authentic  record ;  and,  as  they  have  been 
attested  by  the  church,  they  have  been  owned  by  God,  and  blessed  by 
him  to  the  converting  and  sanctifying  of  many  souls  throughout  all 
succession  of  ages.  And  by  this  tradition  Christianity  hath  held  up 
the  head  against  all  encounters  of  time,  and  the  persecutions  of  adverse 
powers  have  not  suppressed  it,  nor  the  disputes  of  enemies  silenced 
the  profession  of  it ;  but  from  age  to  age  it  hath  been  received  and 
transmitted  to  future  generations,  though  sometimes  at  a  very  dear 
rate.  And  this  is  binding  to  us,  though  we  saw  not  the  persons  and 
miracles  by  which  they  confirmed  their  message,  and  heard  not  the 
first  report.  Yet  the  universal  tradition  having  handed  it  to  us  is  a 
sufficient  ground  of  faith,  and  so  we  believe  through  their  word,  and 


492  THE  SCRIPTURE  SUFFICIENT  [2  TflES.  II.  15. 

are  concerned  in  Christ's  prayers,  John  xvii.  20,  for  with  them  and 
their  successors  (as  to  these  necessary  things)  Christ  hath  promised  to 
be  to  the  end  of  the  world,  Mat.  xxviii.  20. 

[2.]  My  next  argument  is,  because  Christian  religion  must  needs  be 
a  tradition,  partly  because  matter  of  fact  is  the  foundation  of  it,  and  it 
is  in  itself  matter  of  faith.  (1.)  Because  it  is  built  upon  matter  of 
fact,  that  the  Son  of  God  came  from  God  to  bring  us  to  God ;  that  is 
to  say,  appeared  in  human  nature,  instructed  the  world  by  his  doctrine 
and  example,  and  at  length  died  for  sinners,  confirming  both  in  life 
and  death  the  truth  of  his  mission  by  such  unquestionable  miracles  as 
showed  him  to  be  the  Son  of  God  and  the  Saviour  of  the  world.  Now, 
a  testimony,  tradition,  or  report  is  necessary  in  matters  of  fact,  which 
of  necessity  must  be  confined  to  some  determinate  time  and  place.  It 
was  not  fit  that  Christ  should  be  always  working  miracles,  always 
dying,  always  rising  and  ascending,  in  every  place,  and  in  the  view  of 
every  man  ;  but  these  things  were  to  be  once  done,  in  one  place  of  the 
world,  in  the  sight  of  some  particular  and  competent  witnesses  ;  but, 
because  the  knowledge  of  them  concerned  all  the  rest  of  the  world, 
they  were  by  them  to  be  attested  to  others  ;  matters  of  fact  can  only 
be  proved  by  credible  witnesses,  and  this  was  the  great  office  put 
upon  the  apostles,  Acts  i.  8,  xxi.  22,  ii.  32,  iii.  15,  x.  39,  40,  41.  (2.) 
As  it  is  matter  of  faith,  or  the  doctrine  built  upon  this  matter  of  fact. 
We  cannot  properly  be  said  to  believe  a  thing  but  upon  report  and 
testimony.  I  may  know  a  thing  by  sense  or  reason,  but  I  cannot 
believe  it  but  as  it  is  affirmed  or  brought  to  me  by  credible  testimony. 
As  we  are  said  to  see  those  things  which  we  perceive  by  the  eye,  or  the 
sense  of  seeing,  and  to  know  those  things  which  we  receive  by  reason, 
or  sure  demonstration,  so  we  are  said  to  believe  those  things  which  are 
brought  to  us  by  valuable  testimony,  tradition,  and  report.  As,  for 
instance,  if  any  one  ask  you,  Do  you  believe  the  sun  shineth  at  noon 
day  ?  you  will  answer — I  do  not  believe  it,  but  see  it.  So  if  any  one 
ask  you — Do  you  believe  that  twice  two  make  four,  and  twice  three 
make  six  ?  you  will  say — I  do  not  believe  it.  but  know  it,  because  cer 
tain  and  evident  reason  telleth  me  that  two  is  the  half  of  four,  and  three 
of  six,  and  every  whole  consisteth  of  two  halves  or  moieties.  But  if  he 
should  ask  you — Do  you  believe  that  the  sun  is  bigger  than  the  earth  ? 
you  will  say — I  believe  it ;  for  though  your  eye  doth  not  discover  it, 
nor  doth  an  ignorant  man  know  any  certain  demonstration  of  it,  yet 
having  the  authority  of  learned  men,  who  are  competent  judges  in  the 
case,  you  judge  it  a  rash  and  foolish  obstinacy  not  to  believe  it. 
Apply  it  now  to  the  mysteries  of  godliness  revealed  in  the  gospel :  they 
cannot  be  seen  by  the  eye,  for  they  are  invisible ;  nor  found  out  and 
comprehended  by  any  human  understanding,  because  they  exceed 
the  reach  of  man's  reason,  and  depend  upon  the  love  and  arbitrary 
will  of  God,  John  iii.  16.  Yet  you  believe  them,  because  God  hath 
revealed  them  to  the  prophets  and  apostles  ;  and  God,  being  truth 
and  wisdom  itself,  cannot  deceive  or  be  deceived  ;  and,  therefore,  you 
believe  them  with  the  certainty  of  divine  faith,  and  do  no  more  doubt 
of  them  than  you  do  of  those  things  which  you  see  with  your  eyes, 
and  know  and  understand  by  a  sure  demonstration.  The  sense  of 
seeing  may  be  deceived,  and  human  reason  may  err,  but  it  is  impos- 


2  THES.  II.  15.]     WITHOUT  UNWKITTEN  TRADITIONS.  493 

sible  God  should  deceive  or  be  deceived.  It  oftentimes  falleth  out 
that  men  do  prefer  the  authority  and  report  of  a  man  whom  they 
judge  to  be  wise  and  good  before  their  own  sense  and  reason  ;  as,  for 
instance,  that  man  who  by  his  eye  judgeth  the  sun  to  be  less  than  the 
earth,  yet  doth  not  obstinately  stand  in  his  opinion,  when  he  heareth  a 
knowing  and  skilful  philosopher  assert  the  contrary.  '  Now,  if  we 
receive  the  witness  of  men,  the  witness  of  God  is  greater/  1  John 
v.  9.  And  this  testimony  of  God  is  brought  to  us  by  his  authorised 
messengers  as  the  ground  of  faith,  and  what  is  that  but  tradition  ? 
We  believe  in  God  by  hearing  of  him,  and  we  '  hear  by  a  preacher/ 
Bom.  x.  14.  Ordinary  preachers  declare  his  mind  to  us,  but  the 
extraordinary  confirm  it ;  the  common  preachers  give  us  notice, 
but  Christ  and  his  apostles  give  us  assurance  ;  and  by  their  testi 
mony  and  tradition,  our  faith  is  ultimately  resolved  into  the  veracity 
of  God. 

•2.  That  holding  this  tradition  is  the  great  means  of  standing  fast 
in  the  faith  of  Christ,  and  the  confession  of  his  name ;  for  in  the 
word  of  God,  delivered  by  Christ  and  his  apostles,  there  is  sure  direc 
tion  to  walk  by,  and  sure  promises  to  build  upon.  For  whatever 
they  made  known  of  Christ  was  not  a  fable,  but  a  certain  truth ;  for 
they  had  the  testimony  of  sense,  2  Peter  i.  16,  17,  1  John  i.  1-4,  and 
so  could  plead  both  the  authority  of  his  command  and  the  certainty  of 
his  promise,  and  that  with  uncontrollable  evidence ;  and  without  this 
revelation  there  can  be  neither  faith  nor  obedience,  nor  sure  expecta 
tion  of  happiness.  For  we  cannot  trust  God  for  what  he  hath  not 
promised,  nor  obey  God  in  what  he  hath  not  commanded ;  nor  in  our 
difficulties  and  distresses  expect  happiness  from  him  without  his  war 
rant  and  assurance.  But  by  this  doctrine  delivered  to  us,  we  have  all 
that  belongeth  to  faith,  obedience,  and  happiness,  and  beyond  that  the 
creature  can  desire  no  more.  (1.)  There  can  be  no  faith  till  we  have 
a  sure  testimony  of  God's  revelation,  for  faith  is  a  believing  such 
things  as  God  hath  revealed  because  he  hath  revealed  them.  It  is 
not  faith  but  fancy  to  believe  such  things  as  God  hath  never  revealed, 
nor  is  it  trust  and  a  regular  confidence  to  think  that  he  will  certainly 
give  us  what  he  hath  never  promised ;  this  were  to  lay  us  open  to  all 
manner  of  delusion  ;  and  therefore  we  are  never  upon  sure  and  stable 
ground  but  by  sticking  to  such  a  tradition  as  may  justly  entitle  itself 
to  God.  (2.)  Nor  obedience,  for  obedience  is  a  doing  what  God  hath 
commanded  because  he  hath  commanded  it.  The  fundamental  reason 
of  obedience  is  the  sight  of  God's  will,  1  Thes.  iv.  3,  v.  18,  1  Peter  ii. 
15.  To  do  what  God  never  commanded,  or  not  to  do  it  upon  that 
account,  but  for  other  reasons,  is  not  obedience ;  and  in  difficult  cases 
the  soul  can  never  be  held  to  its  duty  till  we  are  persuaded  that  so  is 
God's  will  concerning  us.  Now,  to  know  his  will  concerning  us,  we 
are  often  bidden  to  search  the  scriptures,  but  never  bidden  to  consult 
with  the  church,  to  know  what  unwritten  tradition?  she  hath  in  her 
keeping  to  instruct  us  in  our  duty.  (3.)  No  certain  expectation  of 
happiness.  We  are  never  safe  till  we  know  by  what  rule  Christ  will 
judge  us ;  that  is,  reward  or  punish  men  at  the  last  day.  Now,  he 
will  judge  us  'according  to  the  gospel,'  Kom.  ii.  16, 1  Thes.  i.  8.  ^Obey 
the  gospel,  and  you  have  a  perfect  rule  to  guide  you  to  happiness ; 


494  THE  SCRIPTURE  SUFFICIENT  [2  TfiES.  II.  15. 

but  if  you  neglect  this  great  salvation,  or  be  unfaithful  in  the  profes 
sion  of  it,  this  word  condemneth  you,  and  God  will  ratify  the  sentence 
of  it. 

Prop.  4.  That  whilst  the  apostles  were  in  being,  there  were  two 
ways  of  delivering  the  truth,  and  that  was  by  word  of  mouth  and  writ 
ing.  So  in  the  text,  whether  by  ivord  or  our  epistle.  The  apostles 
went  up  and  down  and  preached  Christ  everywhere ;  that  needeth  no 
proof,  unless  you  would  have  me  to  produce  the  whole  book  of  the 
Acts  of  the  Apostles.  But  they  did  not  preach  only,  but  write,  and 
both  by  the  instinct  of  the  Holy  Spirit,  who  guided  their  journeys, 
and  moved  them  to  write  epistles.  For  being  often  absent  from 
churches  newly  planted,  and  heresies  arising,  or  some  contentions, 
which  could  not  be  avoided  among  weak  Christians,  God  overruled 
these  occasions  for  the  profit  of  the  church  in  after  ages.  Upon  one 
occasion  or  another,  they  saw  a  necessity  to  write,  dvdyfcrjv  e^tav :  Jude 
3,  '  It  was  needful  for  me  to  write  unto  you.'  As  in  the  Old  Testa 
ment,  God  himself  delivered  the  law  with  great  majesty  and  terror, 
and  afterward  caused  the  same  to  be  written  on  tables  of  stone  for  the 
constant  use  of  his  people ;  and  the  prophets  first  uttered  their  pro 
phecies,  and  then  wrote  them  ;  so  the  apostles  first  preached  evangelical 
doctrine,  and  then  consigned  it  to  writing  for  the  use  of  all  ages.  And 
though  all  things  delivered  by  them  were  not  delivered  in  one  sermon 
or  one  epistle,  yet,  by  degrees,  the  canon  of  the  New  Testament  was 
constituted,  and  made  perfect  by  the  writings  of  the  evangelists  and 
apostles. 

Prop.  5.  That  now,  when  they  are  long  since  gone  to  God,  and  we 
cannot  receive  from  them  the  doctrine  of  life  by  word  of  mouth,  we 
must  stick  to  the  scriptures  or  written  word.  (1.)  Because  we  are 
taught  to  do  so  by  Christ  and  his  apostles.  Christ  always  appealeth 
to  the  writings  of  the  Old  Testament,  both  against  traditions,  which  he 
condemneth,  Mat.  xv.  2,  and  against  pretended  revelations,  Luke  xvi. 
31,  'If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  per 
suaded  to  repent  if  one  should  come  from  the  dead.'  And  the  apostles 
still  have  recourse  to  this  proof :  Acts  xxvi.  22,  '  Witnessing  no  other 
things  than  the  prophets  and  Moses  did  say  should  come  to  pass.'  And 
when  they  pleaded  they  were  eye  and  ear  witnesses,  and  so  their  testi 
mony  was  valuable,  yet  they  say  ye  have  (BelBaiorepov  \6yov,  l  a  surer 
word  of  prophecy,  wnereunto  ye  shall  do  well  to  take  heed,'  2  Peter  i. 
19.  Now,  how  can  we  do  better  than  to  imitate  these  great  examples  ? 
(2.)  Because  these  things  were  written  for  our  sakes :  1  John  i.  4, '  These 
things  write  we  unto  you,  that  your  joy  may  be  full.'  The  apostles 
being  to  leave  the  world,  did  know  the  slipperiness  of  man's  memory, 
and  the  danger  of  corrupting  Christian  doctrine,  if  there  were  not  a  sure 
authentic  record  left ;  therefore  they  wrote,  and  so  fully  that  nothing 
is  wanting  to  complete  our  joy  and  happiness.  (3.)  Because  the 
scriptures  are  perfect.  The  perfection  of  scripture  is  known  by  its 
end  and  intended  use,  which  is  to  give  us  a  knowledge  of  those  things 
which  concern  our  faith,  duty,  and  happiness.  (1st.)  Our  faith  in 
Christ.  If  there  be  enough  written  for  that  end,  we  need  not  unwritten 
traditions  to  complete  our  rule.  Now  St  John  telleth  us  he  might  have 
written  more  things, '  But  these  things  are  written  that  ye  might  believe 


2  THES.  II.  15.]     WITHOUT  UNWRITTEN  TRADITIONS.  495 

in  the  Son  of  God,  and  have  life  through  his  name/  John  xx.  30,  31. 
Certainly  nothing  is  wanting  to  beget  a  faith  in  Christ ;  the  object  is 
sufficiently  propounded,  the  warrant  or  claim  is  laid  down  in  the  new 
covenant,  and  the  encouragements  to  believe  are  clear  and  strong. 
What  would  men  have  more  ?  so  that  here  is  a  perfect  rule,  perfect 
in  its  kind,  and  for  its  proper  use.  (2d.)  For  our  duty ;  that  is  suffi 
ciently  provided  for.  The  apostle  telleth  us  that  the  grace  of  God,  take 
it  objectively  for  the  grace  of  the  gospel,  or  subjectively  for  grace  in 
our  hearts,  teacheth  us :  if  you  mean  objective  grace,  it  prescribeth, 
directeth ;  if  of  subjective  grace,  it  persuadeth  and  exciteth  what  to 
do,  '  to  live  soberly,  righteously,  godly,  in  the  present  world,'  Titus 
ii.  12.  There  are  all  the  branches  of  man's  duty  enumerated :  soberly 
relateth  to  self-government ;  righteously,  to  our  carriage  towards  our 
neighbour ;  godly,  to  our  commerce  and  communion  with  God.  Now, 
in  the  word  of  God  what  is  there  wanting  that  belongeth  either  to 
worship,  or  justice,  or  personal  holiness  ?  Therefore  certainly  we  need 
no  other  rule,  for  it  layeth  down  whatsoever  men  are  bound  to  do  in 
all  ages  and  places  of  the  world,  and  in  whatsoever  circumstances  God 
shall  put  them.  And  so  it  is  fit  to  be  the  law  of  the  universal  king 
and  lawgiver ;  yea,  it  is  so  perfect,  that  whatever  other  way  is  set  up, 
it  presently  dasneth  against  those  notions  that  we  have  or  should  have 
of  God  and  his  service,  and  worship ;  or  it  infringeth  or  perverteth  the 
liberty  and  nature  of  man.  (3d.)  For  our  happiness,  that  doctrine  and 
institution  which  is  able  to  make  us  wise  unto  salvation  is  enough  for 
us,  but  so  the  holy  scriptures  are  said  to  do :  2  Tim.  iii.  15,  '  Thou 
hast  known  the  holy  scriptures,  which  are  able  to  make  thee  wise  unto 
salvation,  through  the  faith  which  is  in  Christ  Jesus/  Nay,  afterward, 
ver.  17,  '  The  man  of  God  is  by  them  made  perfect,  and  thoroughly 
furnished  to  every  good  work.' 

If  the  scriptures  do  thoroughly  direct  men  to  know  God  in  Christ, 
and  save  their  own  souls,  why  should  we  look  any  further  ?  Now, 
they  do  not  only  furnish  every  private  Christian  with  this  knowledge ; 
but  the  man  of  God,  who  is  to  instruct  others,  he  needeth  look  no 
further,  but  is  furnished  out  of  the  scripture  with  all  things  necessary 
to  discharge  his  office.  Therefore  here  we  fix  and  rest,  we  have  a  suffi 
cient  rule,  and  a  full  record  of  all  necessary  Christian  doctrine. 

Use  1.  The  use  of  all  is,  let  us  not  seek  another  rule  than  the  word 
of  God.  Papists  cry  up  unwritten  traditions,  to  be  received  with  equal 
respect  and  reverence  as  we  receive  the  holy  scriptures.  But  you, 
brethren,  stand  fast,  holding  the  apostolical  tradition  :  you  cannot  have 
it  by  word  of  mouth  from  them  now,  therefore  you  must  stick  to  what 
is  written,  or  else  you  cannot  preserve  yourselves  from  the  frauds  and 
impostures  of  antichrist.  These  apostolical  writings  have  been  re 
ceived  in  all  ages  and  times  of  the  church  from  the  beginning  ;  and  all 
disputes  among  Christians  have  been  tried  by  them.  None  were 
allowed  good  or  sincere  Christians  who  doubted  of  the  truth  of  them. 
But  because  we  have  to  do  with  a  people  that  will  sacrifice  all  to  the 
honour  and  interest  of  their  church,  and  knowing  they  are  not  able  to 
stand  before  the  light  of  scriptures,  have,  to  the  no  little  prejudice  of 
the  Christian  cause,  done  all  that  they  can  to  weaken  the  authority, 
sufficiency,  and  perspicuity  of  them,  that  we  might  have  no  religion 


496  THE  SCRIPTURE  SUFFICIENT  [2  THES.  II.  15. 

without  the  testimony  and  recommendation  of  their  church  ;  therefore 
I  shall  resume  the  matter  and  declare  it  afresh. 

1.  Mankind  lying  in  darkness,  and  in  the  shadow  of  death,  it  was 
necessary  that  one  way  or  another  God  should  reveal  his  mind  to  them, 
that  we  may  know  what  belongeth  to  our  duty  and  happiness,  for  our 
chief  good  and  last  end.     Being  altered  by  sin,  we  strangely  mistake 
things,  and  put  light  for  darkness,  and  darkness  for  light,  good  for  evil, 
and  evil  for  good  ;  weighing  all  things  in  the  balance  of  the  flesh,  which 
we  seek  to  please.     We  confound  both  the  names  and  natures  of  things, 
and  wander  in  a  maze  of  a  thousand  perplexities ;  therefore  God  in 
pity  to  mankind  hath  given  us  a  sure  direction  in  his  word,  '  which  is 
a  lamp  unto  our  feet,  and  a  light  unto  our  path,'  Ps.  cxix.  105.     Mark 
the  words  of  'light'  and '  lamp;'  the  use  of  a  lamp  is  by  night,  and  in  the 
day  we  have  the  light  of  the  sun  ;  whether  it  be  day  or  night  with  us, 
here  we  are  taught  how  to  carry  ourselves.     Mark  again  the  words  of 
'path'  and  'feet ;'  the  one  signifieth  our  way  and  general  course, the  other 
all  our  particular  actions,  so  far  as  religion  is  concerned  in  them  ;  we 
have  directions  in  the  word  about  them.     Besides,  man's  condition  is 
such  that  he  needeth  a  supernatural  remedy  by  a  redeemer,  which,  de 
pending  upon  the  mere  love  and  free  grace  of  God,  cannot  be  found  out 
by  natural  light  left  to  us  ;  for  that  only  can  judge  of  things  necessary, 
but  not  of  such  things  as  depend  upon  the  mere  pleasure  of  God. 
Therefore  a  divine  revelation  there  must  be. 

2.  Since  it  is  necessary  that  God  should  some  way  or  another  reveal 
his  mind  to  his  people,  it  must  be  done  by  oracles,  visions,  dreams,  or 
by  extraordinary  messengers,  who  by  word  of  mouth  might  convey  it 
to  us ;  or  else  by  writing,  and  by  ordinary  teachers,  whose  lips  may 
preserve  knowledge  in  the  church.     The  former  ways  might  suffice, 
while  God  saw  fit  to  reveal  but  a  few  truths,  and  such  as  did  not 
burden  the  memory ;  and  men  were  long-lived  and  of  great  simplicity, 
and  the  church  was  confined  within  a  small  compass  of  ground,  and 
not  liable  to  so  many  miseries  and  changes  as  now  in  the  latter  ages. 
But  when  once  God  hath  spoken  to  us  by  his  Son,  these  extraordinary 
ways  ceased,  Heb.  i.  1,  2,  'God,  who  at  sundry  times,  and  in  divers 
manners,  spake  in  time  past  unto  the  fathers  by  the  prophets,  hath  in 
these  last  times  spoken  unto  us  by  his  Son.'     As  formerly  God  did 
speak  7roXur/?o7ra)9,  in  divers  manners,  that  is  to  say,  by  visions,  oracles, 
dreams,  &c.,  so  TroXu^e^w?,  at  sundry  times,  by  several  steps  and  de 
grees,  he  acquainted  the  world  with  the  truths  necessary  for  man  to 
know,  delivering  them  out  by  portions,  not  altogether  at  once,  till  '  he 
came  who  had  the  Spirit  without  measure,'  John  iii.  34.     The  pro 
phets,   to   whom   God   revealed   himself  before   by   visions,  oracles, 
dreams,  or  the  coming  of  the  Spirit  upon  them,  had  the  Spirit  e/c 
fjLtrpov,  by  measure,  to  fit  them  for  some  particular  errand  or  message 
on  which  God  sent  them.     But  when  God  sent  his  Son  out  of  his 
bosom  to  reveal  the  whole  doctrine  of  faith  at  once,  and  to  declare  his 
Father's  will  with  full  authority  and  power,  he  fixed  and  closed  up  the 
rule  of  faith.     So  it  was  not  fit  that  after  him  there  should  come  any 
extraordinary  nuncios   and   ambassadors  from  heaven,  or  any  other 
should  be  owned  as  infallible  messengers,  but  such  as  he  immediately 
sent  abroad  in  the  world  to  disciple  the  nations.     Therefore  all  former 


2  THES,  II.  15.]     WITHOUT  UNWRITTEN  TRADITIONS.  497 

extraordinary  ways  ceased,  and  we  are  left  to  the  ordinary  rule  stated 
by  Christ. 

3.  Being  left  to  the  ordinary  rule,  it  was  necessary  it  should  be  taught 
not  only  by  word  of  mouth,  but  committed  to  writing ;  for  Christ  is 
ascended  into  heaven,  and  the  apostles  do  not  live  for  ever,  and  we 
have  no  men  now  that  are  immediately  and  divinely  inspired ;  and 
ordinary  pastors  and  teachers  cannot  make  new  articles  of  faith,  but 
do  only  build  on  the  apostles'  foundation,  1  Cor.  iii.  10,  or  that  divinely- 
inspired  doctrine  which  they  delivered  to  the   church.      Yea,  that 
doctrine  cannot  well  be  preserved  from  oblivion  and  corruption  with 
out  writing,  therefore  God  accounted  this  the  safest  way.      Those 
things  that  are  only  delivered  by  word  of  mouth,  or  from  hand  to  hand, 
may  easily  be  changed,  corrupted,  or  utterly  lost.     Certainly  if  you 
consider  man's  sloth,  treachery,  levity,  and  the  many  vile  affections 
which  may  easily  induce  him  to  extinguish  or  corrupt  the  truth,  which 
is  contrary  to  them ;  you  will  see  that  it  is  necessary  that  there  should 
be  a  sure  authentic  record,  by  which  truth  and  error  might  be  tried 
and  distinguished.     Yea,  that  the  church,  which  is  dispersed  through 
out  the  world,  might  have  truth  at  hand,  and  particular  believers  have 
this  doctrine  ever  by  them  for  their  comfort  and  use;  it  being  the 
property  of  a  blessed  man  '  to  delight  in  the  law  of  God,  and  to  exer 
cise  himself  therein  day  and  night/  Ps.  i.  2.     In  short,  while  the 
apostles  were  living  it  was  good  to  take  the  tradition  from  their  mouth; 
but  now  they  are  dead,  we  take  it  from  their  writings.     Surely  if  God 
saw  some  writing  necessary  when  those  extraordinary  ways  we  spoke 
of  before  were  in  use,  and  the  church  of  the  Old  Testament  was  in  a 
much  quieter  state  than  the  church  of  the  New, — I  say,  if  some  writ 
ing  were  necessary  then,  it  is  more  necessary  now ;  for  the  Christian 
church  is  more  exposed  to  dreadful  storms  of  persecution,  the  deceits 
of  heretics  of  all  sorts,  especially  to  the  frauds  of  antichrist,  which  we 
are  forewarned  of  in  this  chapter,  and  are  detected  and  discovered  by 
their  contrariety  to  the  written  word. 

4.  This  truth  being  written,  it  is  both  a  safe  and  a  full  rule  for  us  to 
walk  by.  It  is  a  safe  rule,  because  it  is  written  by  the  apostles  and  evange 
lists,  holy  men  moved  by  the  Holy  Ghost.     The  apostles  did  not  lose 
their  infallibility  when  they  committed  what  they  preached  to  writing: 
the  same  Spirit  that  assisted  them  in  delivering  the  doctrine  by  word 
of  mouth   assisted  them   also  when  they  delivered  it  by  writing; 
and  it  is  a  full  and  sufficient  rule,  because  it  containeth  all  things 
which  are  necessary  for  men  to  believe  and  do  in  order  to  eternal  life. 
Let  them  name  what  is  necessary  beyond  what  is  recommended  there, 
or  may  be  deduced  from  thence.     Yea,  it  doth  contain  not  only  all  the 
essential  but  also  the  integral  parts  of  the  Christian  religion;  and 
therefore  nothing  can  be  any  part  of  our  religion  which  is  not  there. 
The  direction  of  old  was,  Isa.  viii.  20,  '  To  the  law  and  to  the  testi 
mony  :  if  they  speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them/     Everything  was  then  tried  by  Moses  and  the  pro 
phets,  and  everything  must  be  now  tried  by  the  prophets  and  apostles, 
which  is  our  foundation  of  faith,  worship,  and  obedience,  Eph.  ii.  20. 

5.  That  which  we  blame  in  the  Papists  is,  that  they  cry  up  a  private, 
unproved,  unwritten  tradition  of  their  own,  as  of  equal  authority  with 

VOL.  v.  2  I 


498  THE  SCRIPTURE  SUFFICIENT  [2  THES.  II.  15. 

this  safe  and  full  rule  which  is  contained  in  the  written  word  of  God. 
Their  crime  and  fault  may  be  considered  partly  with  respect  to  the 
object  and  matter,  that  these  traditions  are  not  indifferent  customs, 
but  essential  points,  necessary  to  faith  and  Christian  practice  ;  and  so 
though  a  Christian  be  never  so  thorough  and  sound  in  his  obedience  to 
the  word  of  God,  and  true  to  the  baptismal  covenant,  yet  if  he  sub- 
mitteth  not  to  these  unwritten  traditions,  he  wants  some  point  neces 
sary  to  faith  and  practice,  and  so  to  life  eternal,  which  is  contrary  to 
Mark  xvi.  16,  'He  that  believeth,  and  is  baptized,  shall  be  saved ;  and 
he  that  believeth  not  shall  be  damned ; '  and  John  xvii.  3,  '  This  is 
life  eternal,  to  know  thee,  the  only  true  God,  and  Jesus  Christ  whom 
thou  hast  sent.'  Partly  as  to  the  subject,  as  they  make  their  own 
faction  to  be  the  only  keepers  of  these  things,  and  that  nothing  is  to 
be  owned  as  apostolical  tradition  but  what  is  delivered  as  such  by 
their  authority ;  which  is  to  leave  the  church  to  the  tyranny  and 
usurpation  of  a  corrupt  faction,  to  declare  for  apostolical  tradition  any 
thing  which  serveth  their  ends  and  interests,  and  for  which  no  true 
historical  evidence  is  produced.  Now  the  unjust  and  fraudulent  prac 
tices  which  they  have  used  to  promote  this  usurpation  over  the  churches 
of  Christ  rendered  them  of  all  men  most  unfit  to  be  trusted  in  this 
kind.  Partly  with  respect  to  the  manner  ;  they  will  have  these  things 
received  pari  reverentia  et  pietatis  affectu — with  the  same  reverence 
and  pious  affection  with  which  we  receive  the  holy  scriptures  ;  and  so 
man's  post  is  set  by  God's,  and  unproved  traditions  equalled  with 
doctrines  of  faith.  Their  opinion  is  bad  enough,  but  their  practice  is 
worse,  for  there  they  show  they  value  these  things  more  than  the  scrip 
tures,  as  superstition  always  aboundeth  in  its  own  things.  Did  ever  any 
of  their  doctors  say  the  same  things  of  traditions  which  they  take  the 
boldness  to  say  of  scripture  ?  Did  they  ever  call  them  pen  and  ink- 
horn,  or  parchment  divinity,  a  nose  of  wax,  a  dumb  rule,  an  obscure 
and  ambiguous  doctrine  ?  These  blasphemies  they  vent  boldly  against 
the  scripture,  but  did  they  ever  speak  thus  of  tradition  ?  And  again, 
their  common  people  are  a  thousand  times  better  instructed  in  their 
traditions  than  in  the  doctrine  of  salvation  ;  they  skill  more  of  Lent, 
and  ember-weeks,  &c.,  than  they  truly  understand  the  doctrine  of  man's 
misery  and  remedy.  And  call  you  this  equal  reverence  and  pious 
affection  to  the  scriptures  and  traditions  ?  Partly  because  they  would 
never  give  us  a  perfect  catalogue  of  unwritten  traditions  necessary  to 
be  observed  by  all  Christians ;  it  may  be  lest  they  should  amaze  the 
people  with  the  multitude  of  them,  or  else  that  the  people  may  not 
know  how  many  of  their  doctrines  are  destitute  of  scripture  proof  and 
so  they  plainly  be  discovered  to  be  imposers  on  the  belief  of  the  Chris 
tian  world. 

6.  Though  we  blame  this  in  Papists,  yet  we  reject  not  all  tradition. 

[1.]  Because  scripture  itself  is  a  tradition,  as  we  proved  before,  and 
is  conveyed  to  us  by  the  most  credible  means,  which  we  have  no 
reason  to  doubt  of.  The  scriptures  of  the  Old  Testament  were  pre 
served  by  the  Jews,  '  to  whom  were  committed  the  oracles  of  God,'  Eom. 
iii.  2.  And  Protestants  receive  all  the  books  which  they  admitted  into 
their  canon.  And  for  the  books  of  the  New  Testament,  the  Christian 
church  hath  received  them  as  the  writings  of  those  whose  names  they 


2  THES,  II.  15.]     WITHOUT  UNWRITTEN  TRADITIONS.  499 

bear,  and  by  the  constant  universal  tradition  of  the  church  they  are 
transmitted  to  us ;  and  we  have  no  more  reason  to  doubt  of  them  than 
we  do  of  statutes  and  laws  made  by  kings  and  parliaments  who  lived 
long  before  we  had  a  being.  Yea,  we  may  be  much  more  confident, 
as  the  matter  is  of  greater  weight  and  consequence,  and  these  writings 
have  the  signature  and  stamp  of  God's  Spirit  on  them,  and  have  been 
blessed  by  God  to  the  converting  and  sanctifying  of  many  souls;  and 
have  been  delivered  down  to  us  by  a  succession  of  believers  unto  this 
very  day  :  and  by  them  Christianity  hath  been  preserved  in  the  world, 
notwithstanding  the  wickedness  of  it ;  and  hath  held  up  head  against 
all  the  encounters  of  time.  The  persecutions  of  adverse  powers  have 
not  suppressed  it,  nor  the  disputes  of  enemies  silenced  the  profession  of 
it ;  but  still  from  age  to  age  God's  truth  is  received  and  transmitted  to 
posterity. 

[2.]  Because  the  proof  of  Christianity  depending  upon  matters  of 
fact,  chiefly  Christ's  rising  from  the  dead,  it  can  only  be  proved  by  a 
testimony,  which  in  so  extraordinary  a  case  must  be  made  valuable  and 
authorised  to  the  world  by  the  miracles  accompanying  it.  Now,  the 
notice  of  these  things  is  brought  to  us  by  tradition,  which  being  un 
questionable,  giveth  us  as  good  ground  of  faith  as  it  did  to  them  that 
lived  in  the  apostles'  time,  and  heard  their  doctrine,  and  saw  their 
miracles.  God's  wonderful  works  were  never  intended  for  the  benefit 
of  that  age  only  in  which  they  were  done,  but  for  the  benefit  also  of 
those  that  should  hear  of  them  by  any  credible  means  whatsoever,  Ps. 
cxlv.  4,  Joel  i.  3,  Ps.  Ixx.  3-7.  These  things  were  told  them  '  that 
they  might  set  their  hope  in  God/  &c. 

[3.]  Because  there  are  some  doctrines  drawn  by  just  consequence  from 
scripture,  but  are  the  more  confirmed  to  us  when  they  are  backed  with 
constant  church  usage  and  practice ;  as  baptism  of  infants,  Lord's  day, 
singing  of  psalms  in  our  public  worship,  &c. 

[4.]  Because  there  are  certain  words  which  are  not  found  in  scripture 
indeed,  yet  agreeable  thereunto,  and  are  very  useful  to  discover  the 
frauds  of  heretics,  as  trinity,  divine  providence,  consubstantial,  pro 
cession  of  the  Holy  Glwst,  satisfaction,  &c. 

[5.]  We  reject  not  all  church  history,  or  the  records  of  ancient 
writers  concerning  the  providences  of  God  in  their  days  in  owning  the 
gospel,  which  make  much  for  our  instruction  in  manners,  and  are  helps 
to  encourage  us  to  put  our  trust  in  God. 

[6.]  There  are  certain  usages  and  innocent  customs  or  circum 
stances,  common  or  sacred,  and  other  actions,  which  we  despise  not, 
but  acknowledge  and  receive  as  far  as  their  own  variable  nature  and 
condition  requireth ;  not  rejecting  them  because  anciently  practised, 
nor  regarding  them  when  the  general  law  of  edification  requireth  the 
omission  of  them.  But  that  which  we  detest  is,  that  the  traditions  of 
men  should  be  made  equal  in  dignity  and  authority  with  the  express 
revelation  of  God.  Yea,  that  manifest  corruptions  and  usurpations,  as 
making  Rome  the  mistress  of  other  churches,  and  superinducing  the 
Pope  as  the  head  of  the  universal  visible  church,  and  the  vicar  of  Christ, 
without  his  leave  and  appointment,  and  such  like  other  points,  should 
be  obtruded  upon  the  world  as  apostolical  traditions,  arid  to  be  received 
with  like  religious  reverence  as  we  do  articles  of  faith  set  down  io 


500  THE  SCRIPTURE  SUFFICIENT,  ETC.        [2  THES.  II.  15. 

scripture.     This  is  that  we  cannot  sufficiently  abhor,  as  apparently  false 
and  destructive  to  Christianity. 

The  propositions  drawn  out  of  the  text  in  this  sermon  are  these  : — 

1.  Whatever  assurance  we  have  of  God's  preserving  us  in  the  truth, 
yet  we  are  bound  to  use  diligence  and  caution. 

2.  Our  diligence  and  caution  is  to  be  employed  about  this,  that  we 
may  stand  fast  in  the  faith  of  Christ,  and  the  profession  and  practice 
of  godliness. 

3.  That  the  means  of  standing  fast  in  the  faith  of  Christ  and  the 
profession  and  practice  of  godliness  is  by  holding  the  traditions  which 
were  taught  by  the  holy  apostles. 

4.  That  while  the  apostles  were  in  being  there  were  two"  ways  of  de 
livering  the  truth — by  word  of  mouth  and  writing. 

5.  That  now  when  they  are  long  since  gone  to  G-od,  and  we  cannot 
receive  from  them  the  doctrine  of  life  by  word  of  mouth,  we  must  stick 
to  the  scriptures  or  written  word. 


EDITORIAL  NOTE 

ON 

S'MECTYMNUUS  REDIVIVUS. 


ACCORDING  to  the  advertisement  which  has  been  long  before  the 
public,  this  volume  should  have  contained  the  treatise  called  Smectym- 
nuus  Redivivus.  That  advertisement  was  prepared  by  the  late  Mr 
Nichol  under  the  impression  that  that  was  a  treatise  by  Dr  Manton, 
different  from  the  work  of  the  five  divines  whose  initials  formed  the 
name  Smectymnuus.  But  it  was  not  so.  It  was  simply  that  work 
re-issued,  with  a  very  short  preface  by  Dr  Manton.  It  is  not  surpris 
ing  that  Mr  Nichol  should  have  been  misled  by  the  title ;  for  cer 
tainly  it  is  not  usual  to  designate  a  reprint  of  a  book  by  the  name  of 
its  author  with  the  adjunct  Redivivus,  while  it  is  not  unusual  for  an 
author,  professing  to  write  in  the  same  spirit  in  which  one  of  his  pre 
decessors  had  written,  to  adopt  his  name  with  that  adjunct  appended 
to  it.  If  we  saw  an  announcement  of  the  publication  of  a  book  with 
the  title  Junius  Redivivus,  we  should  not  expect  it  to  be  a  new  edition 
of  the  famous  '  Letters,'  but  a  new  work  by  one  who  proposed  to  treat 
the  political  topics  of  the  present  day  in  a  similar  way  to  that  in  which 
Junius  treated  those  of  his  day.  Such  an  expectation  would  be 
reasonable  ;  but  in  the  present  case  it  would  be  erroneous. 

It  may  be  noticed  that  the  same  mistake  was  made  long  ago  by 
Anthony  a  Wood;  and,  indeed,  it  is  probable  that  it  was  he  who 
misled  Mr  Nichol. 

Being  aware,  then,  that  the  treatise  was  not  Dr  Manton's,  the  Editor 
has  not  thought  himself  entitled  to  include  it  among  his  works.  It  is 
enough  to  subjoin  the  preface,  which  was  all  that  Manton  contributed  to 
the  treatise  as  reprinted.  The  work  was  originally  published  in  1641, 
in  answer  to  Bishop  Hall's  advocacy  of  the  divine  right  of  Episcopacy. 
It  authors  were  /Stephen  Jfarshall,  Edmund  C'alamy,  Thomas  Young, 
Jfatthew  ^Vewcomen,  and  FFilliam  #purstow,  whose  initials  were  com 
bined  to  form  the  pseudonym  Smectymnuus.  In  1653  it  was  reprinted, 
as  we  have  stated,  with  the  following  preface  by  Dr  Manton: — 


502  EDITORIAL  NOTE. 


TO   THE   KEADEK. 

GOOD  HEADER, — Solomon  told  us  long  since,  that  there  is  no  end  of 
many  books,  Eccles,  xii.  12.  Scripturiency  (it  seemeth)  is  no  novel 
humour,  but  abounded  then,  even  when  the  means  of  transmitting 
knowledge  was  more  difficult.  If  there  were  cause  for  the  complaint 
then,  there  is  much  more  now,  since  the  press  hath  helped  the  pen ; 
every  one  will  be  scribbling,  and  so  better  books  are  neglected,  and 
lie  like  a  few  grains  of  corn  under  a  heap  of  chaff  and  dust.  Usually 
books  are  received  as  fashions ;  the  newest,  not  the  best  and  most 
profitable,  are  most  in  esteem  ;  insomuch  that  really  learned  and  sober 
men  have  been  afraid  to  publish  their  labours,  lest  they  should  divert 
the  world  from  reading  the  useful  works  of  others  that  wrote  before 
them.  I  remember  Dr  Altingius,1  a  terse  and  neat  spirit,  stood  out 
the  battle  of  twenty  years'  importunity,  and  would  not  yield  to  divulge 
anything  upon  this  fear.  Certainly,  reader,  it  is  for  thy  profit  some 
times  to  look  back  and  consult  with  them  that  first  laboured  in  the 
mines  of  knowledge,  and  not  always  to  take  up  what  cometh  next  to 
hand.  In  this  controversy  of  discipline  many  have  written,  but  not 
all  with  a  like  judgment  and  strength,  which  I  believe  hath  been  no 
small  rock  of  offence,  and  stone  of  stumbling  to  the  adversaries,  who 
are  hardened  with  nothing  so  much  as  a  weak  defence  of  the  truth ;  as 
Austin  complaineth,2  that  when  he  was  a  Manichee,  he  had  had  too 
too  often  the  victory  put  into  his  hands  by  the  defences  of  weak  and 
unskilful  Christians.  This  work,  which  the  stationer  hath  now 
revived  (that  it  may  not  be  forgotten,  and,  like  a  jewel,  after  once 
showing,  shut  in  the  cabinet  of  private  studies  only),  was  penned  by 
several  worthy  divines  of  great  note  and  fame  in  the  churches  of 
Christ,  under  the  borrowed  and  covered  name  of  Smectymnuus,3  which 
was  some  matter  of  scorn  and  exception  to  the  adversaries ;  as  the 
Papists  objected  to  Calvin,  his  printing  his  Institutions  under  the 
name  of  Alcunius,  and  to  Bucer  his  naming  himself  Aretius  Felinus, 
though  all  this  without  ground  and  reason,  the  affixion  of  the  name 
to  any  work  being  a  thing  indifferent,  for  there  we  must  not  consider 
so  much  the  author  as  the  matter,  and  not  who  said  it,  but  what ; 
and  the  assumption  of  another  name  not  being  infamous,  but  where 
it  is  done  out  of  deceit,  and  to  another's  prejudice,  or  out  of  shame 
because  of  guilt,  or  fear  to  own  the  truths  which  they  should  establish. 
I  suppose  the  reverend  authors  were  willing  to  lie  hid  under  this 
onomastic,  partly  that  their  work  might  not  be  received  with  pre 
judice,  the  faction  against  which  they  dealt  arrogating  to  themselves 
a  monopoly  of  learning,  and  condemning  all  others  as  ignorants  and 
novices  not  worthy  to  be  heard ;  and  partly  that  they  might  not  bur- 

1  '  Videbat  enim  passim  laborari  mole  et  copia  variorum  in  hoc  genere  commenta- 
riorum,  novis  editionibus  ancipitem  reddi  eorum  delectum  ;  sed  meliores  etiam,  id  est, 
veteres  illos  et  probatos,  auctores  e  studiosorum  manibus  extrudi,'  &c.— -fVce/at.  Scrip- 
torum  Theolog,  Henric.  Ailing. 

2  '  Qusedam  noxia  victoria  psene  mihi  semper  in  disputationibus  proveniebat  cum 
Christianis  imperitis.' — August,  contra,  Manicli.,  cap.  19. 

3  Mr  Steven  Marshall,  Mr  Edmund  Calamy,  Dr  Thomas  Young,  Mr  Matthew  New- 
comen,  Dr  William  Spurstow. 


EDITOKIAL  NOTE.  503 

then  their  frontispiece  with  a  voluminous  nomenclature,  it  not  being 
usual  to  affix  so  many  names  at  length  to  one  treatise. 

For  the  work  itself  speaketh  its  own  praise,  and  is  now  once  more 
subjected  to  thy  censure  and  judgment.  This  second  publication  of 
it  was  occasioned  by  another  book  for  vindication  of  the  ministry  by  the 
Provincial  Assembly  of  London,  wherein  there  are  frequent  appeals 
to  Smectymnuus.  Though  otherwise  I  should  have  judged  the  reprint 
ing  seasonable ;  for  the  Lord  hath  now  returned  us  to  such  a  juncture 
of  time  wherein  there  is  greater  freedom  of  debate,  without  noise  and 
vulgar  prejudice  ;  and  certainly  if  the  quarrel  of  Episcopacy  were  once 
cleared  and  brought  to  an  issue,  we  should  not  be  so  much  in  the  dark 
in  other  parts  of  discipline,  the  conviction  of  an  error  by  solid 
grounds  being  the  best  way  to  find  out  the  truth.  Eeformations 
carried  on  with  popular  tumults,  rather  than  rational  conviction, 
seldom  end  well ;  though  the  judgment  of  God  be  to  be  observed  in 
pouring  contempt  upon  those  which  are  partial  in  His  law,  yet  the 
improvident  leaps  which  a  people  are  wont  to  make  upon  such  occa 
sions  lay  the  foundation  of  a  lasting  mischief.  I  hope,  that  by  the 
review  of  these  matters  we  shall  come  to  know  more  of  the  Lord's 
counsel  for  the  ordering  of  his  house ;  or  at  least  that,  by  weighing 
what  may  be  said  on  all  sides,  we  shall  learn  more x  to  truth-it  in 
love,  which  is  the  unfeigned  desire  of  him  who  is  thine  in  the  Lord, 

THO.  MANTON. 

NEWINGTON,  June  23,  1653. 

ew  kv  aydirri.'—Eph.  iv.  14. 


TP1E  END  OF  VOL.  V. 


PRINTED  BY  BALLANTYNE  AND  COMPANY* 
EDINBURGH  AND  LONDON